Chapter 37 Chapter Thirty-Two

fifth day I am ashamed Can't help sobbing and sobbing, This is the only earthly love in my life, And since then until now, I still can't say the girl's name... Chapter Thirty-Two morning class A Friendly Debate About Jesus' Poverty The events of the previous night had made me so anxious that on the fifth morning William shook me awake, warning me that the two delegations were about to reunite. I looked out of the window of my room, but could see nothing.The misty mist of the previous day had now turned into a thick blanket covering the entire plateau. I stepped out of the door, and the monastery in front of me presented a new view.The principal buildings—chapels, cathedrals, synagogues—were discernible even at a distance, though dimly, shadow upon shadow; the rest were only visible at a distance of a few paces. .Shapes—animals and objects—seem to emerge suddenly from the void, and people appear in the mist, first as gray and ghostly shadows, then slowly, but still indistinctly.

I grew up in the north, so I am very familiar with this dense mist. In another time, it might remind me of the plains and castles in my hometown.But the fog that morning made me feel that it matched my mood, and the sadness that had kept me awake last night continued unabated as I walked slowly toward the auditorium. A few steps from the synagogue, I saw Bernard Guy parting ways with another man whom I did not recognize for a moment, and then, as he passed me, I recognized Malachi.Like a criminal who does not want to be seen, he looks around timidly. He didn't recognize me and walked away in a flash.Driven by curiosity, I followed Bernard and saw him flip through some documents, which Malachi had obviously given him.At the entrance of the auditorium, he waved to the captain of the archery team who was standing nearby, whispered a few words to him, and then entered the auditorium.I also followed in.

That was my first time stepping into this place.Judging from its plain design, I guess it was recently rebuilt, and although part of the original synagogue remains, another part may have been destroyed by fire. Walking in from the outside, you will pass through a new door with a pointed round arch above it, without decoration, only surrounded by rose panes.But once inside, there is an old-style porch and a delicately carved half-moon lintel. This must be the entrance of the old synagogue. ※Bandhammer Academy's E-Book※ The carvings on the lintels, though beautiful, are not as vivid as the new parts.Above the arch here, there is still a painting of Christ sitting on the throne, but the twelve apostles on both sides of him, holding different things in their hands and standing in different postures, have accepted his orders. Go out and preach to all.Above the head of Christ, under an arc divided into twelve panels, and at the feet of Christ, are depicted all kinds of people in the world, destined to hear the Gospel.By their costumes I recognized Hebrews, Arabs, Indians, Phrygians, Byzantines, Armenians, Scythians and Romans.But above the arc of twelve panels there was another arc of thirty round frames, depicting the inhabitants of the unknown world.Many were foreign to me, and others I recognized.For example, monsters with six fingers on each hand; half-human, half-faun monsters born as worms and growing between the bark and flesh of trees; mermaids who tempt sailors; Ethiopians, all black, Digging pits and living in caves to shield from the hot sun; monsters with a human head and a mule body, the front half is a man, and the back half is a mule; The wolf, with the tail of a dolphin; the shaggy Indian, who lives in swamps and the banks of the Yarbe River; the kobold, who talks like a bark; At that time, just lie down and raise the big feet like umbrellas; the mouthless people in Greece, who have no mouth, live only by breathing air through their noses; the bearded women in Armenia; the dwarf black people; Mouth on belly, eyes on shoulders; Witch of the Red Sea, twelve feet high, with ankle-length hair, an oxtail trailing behind her spine, and camel hooves; Their footsteps go only where they come, never where they go; there are also three-headed monsters, monsters with eyes shining like lights; demons from the island of Seth; head monster...

These are the patterns engraved on the door.But they are not disturbing, for they do not represent the devils of this world or the torments of hell, but the witnesses of the Gospel to the whole world and to the unknown.So the doorway is nothing less than a promise of harmony and joy, the unity of Christendom, the grandeur of Christendom. It is a good omen, I thought, that the meeting that will be held within the threshold, those who are at odds with each other for the interpretation of the conflicting Gospels, will perhaps settle the dispute today.And I accused myself of being a weak sinner, bemoaning personal problems when such a momentous event in the history of Christianity was about to take place.My pains were small compared with the great promise of peace and harmony carved above the door arch.I ask God to forgive my fragility, and with a newfound peace, I step over the threshold.

As soon as I entered the door, I saw that the personnel of the two delegations had arrived, sitting on benches arranged in a semicircle, facing each other, with a table in the middle, and at the head of the table sat the dean and Bert. Bishop Lan. I came for the record with William, who installed me among the Menorite monks, with Michael and his disciples and the other Franciscans of the court of Avignon.The meeting was not a battle between the Italians and the French, but a debate to be fought between the Franciscans and the Catholics loyal to the Holy See. Sitting with Michael of Cezena were Brothers Arnold of Aquitaine, Brother Huff of Newcastle, and Brother Vilin Anwick of the Perugian Order, Bishop Caffa and Belem Gar Taloni, Bonaretti of Bergamo, and Friar Menoret of the court of Avignon.Opposite sat the Bachelor of Avignon, Laurence Deacon, the Bishop of Padua, and the Doctor of Divinity in Paris, Jean Yenot.Next to Bernard Guilli sat Giovanni de Bena, a friar of Santo Domino, silent and thoughtful.William told me that, many years ago, he had been an inquisitor at Nabonne, and had tried many Begedes; Lunga Talloni rose against him and appealed to the Pope for help.

John was still uncertain on the subject, so he summoned both to his court, and debated them, without coming to any conclusion.Not long after, as I have already described, the Franciscans took their stand in the Perugian Order.Finally, there were several representatives on the part of Avignon, including the Bishop of Arpoli. Dean Abo took the lead in speaking, starting with a brief description of the events in recent years.He recalled that in 1322, under the leadership of Michael of Cesena, the Menorite friars gathered in the Perugian Order and created a model of the perfect life.Christ and his apostles never owned anything, neither property nor fiefdoms, and this fact is the belief and teaching of Catholicism, deduced from many passages in ecclesiastical books.Therefore, it is respectable and sacred to renounce the ownership of all property, and the early priests of the church followed this sacred rule. The Congress of Vienna in 1312 also reaffirmed this fact.And Pope John himself, in the 1317 constitution concerning Brother Menoret, also mentioned that the agreement of that meeting was pious, clear, firm and mature.For this reason, the Perugia monks believed that what the apostles saw was a solid doctrine, and they should enumerate and abide by it, so they confirmed the decision of the meeting, and many theological masters also signed and supported it, including Brother William in England and Brother Henry in Germany. , Brother Arnold of Aquitaine, archbishop and clergyman, and Father Nicholas of France, Brother Willy Brock, bachelor, priests and bishops of the four dioceses, Brother Thomas of Bologna, St. Francis Seals of Brother Peter of the Province, Brother Ferdinand of Castilla, and Brother Simon of Touraine.However, the dean also said that the next year the Pope issued an imperial edict opposing the request of the Bonnaretti brothers in Bergamo, believing that it ran counter to the interests of the church.Then the pope removed the decree on the door of the Avignon church and revised many places.But in fact he changed the decree to be more severe, and Bonaretti was immediately arrested and imprisoned for a year.The rigor of the pope cannot be doubted, for in the same year he issued the now famous bull condemning the Perugian monks.

At this point Bishop Bertrand politely interrupted Abo, rose to speak, and said that we should remember that in 1324 Louis of Bavaria had intervened in the Declaration of Saxony, complicating matters and angering the Pope.For some reason or other Louis confirmed Perugia's thesis (Bertrand said with a smile that it was inexplicable that the Emperor should so eagerly praise a poverty which he himself did not practice), confronted the Pope, and accused him, Said he provoked scandal and strife, and finally called him a heretic and a heretic. "It's not always like this." Abo tried to mediate and said.

"In essence, it is." Bertrand replied sharply.He also said that the emperor should not interfere with the Pope's edict, and finally the Pope ordered Michael to go to the Holy See.Michael declined by letter, saying he was ill—no one doubted his words—and sent Jaian of Perugia again.The Feidan brothers and Amma Custodi went.But, Bertrand went on, the Pope was informed by the papists in Perugia that Brother Michael was not only in good health but in association with Louis of Bavaria.In any case, forget about the past, Brother Michael is looking good now, and he should be able to go to Avignon.However, the Bishop conceded that it is always better to think ahead of what Michael will say when he meets the Pope, and that is exactly what both parties are doing at this moment, as there is no need to aggravate everyone's goals and one should defuse one. Between a loving father and his faithful son, there is no reason for the dispute to exist, only for the intervention of a secular person, it will make this dispute so fierce; not to mention whether this person is the emperor or the governor, and the Church of the Virgin Mary exists The question has nothing to do with it at all.

Arbor intervened again, saying that although he was devoted to the Church, and was abbot of a monastery, he did not feel that the Emperor should remain indifferent to these questions, for reasons which Brother William of Baskerville will explain later. Add explanation.However, the Abbot added that it was quite appropriate for the first part of the debate to take place between representatives of the Holy See and representatives of the people of San Franciscans.The participation of the Franciscan friars in this meeting showed that they were the most loyal subjects of the Pope.Then he asked Brother Michael, or his companions, to state the position he would insist on at Avignon.

Michael said he was very pleased that Casal's Ubertino was able to participate in this morning's meeting. In 1322, the pope asked Ubertino to produce a full report on poverty.Ubertino was a learned and pious man, and it would be ideal for him to summarize the beliefs practiced by the Franciscan Order today. Ubertino stood up, and as soon as he spoke, I understood why he had inspired so much enthusiasm as a missionary and as a courtier.With his warm gesture, persuasive voice, captivating smile, and clear and detailed arguments, he keeps listeners hooked when he speaks.He began to discuss the reasons in favor of Perugia's thesis in a very methodical manner.He said that most importantly, everyone should recognize that the status of Christ and the apostles is double, because they are the high priests of the New Testament church. In this regard, they have the authority to distribute and give, giving to the poor and The clergy of the church, that is clearly written in the fourth chapter of Acts, no one disputes that.But secondly, Christ and the apostles are also separate individuals, the complete Christ of every religion, and the despisers of the world.

In this sense, "possession" is determined in two ways, one of which is secular, defined by the laws of the emperor as "ours," for we call what is under our defense "ours," If someone else wants to take that thing, we have the right to claim ownership.Thus, in a secular sense, it is one thing to claim ownership against the person who would take it, and to appeal to the emperor's judges; (to establish that Christ and the apostles possessed property in this sense is pure heresy , He cited what was said in the fifth chapter of the Gospel of Matthew: "If someone wants to sue you and take your coat, let him take your coat too." According to the saying, Jesus removed all power and kingship for himself, and also for his apostles. Also, in the nineteenth chapter of the Gospel of Matthew, Peter said to God that in order to follow him, they have given up everything .) But on the other hand, worldly things can still be owned for benevolent purposes, so that Christ and his disciples owned property by their birthright, which is called "ius poli" , meaning the laws of heaven, in the case of nature, do not involve human intervention, whereas "ius fori" refers to the powers arising from human contracts.As far as property is concerned, property, before the first distinction, was common to all, like those things which belong to no one, but are permitted to be acquired by him, but it was not until after primitive sin that our ancestors The ownership of property began to be distinguished, so there was secular jurisdiction.This is what we all know now.But Christ and the apostles still kept possessions in the original way, so they had clothing, bread and fish, as Paul said in 1 Timothy: "As long as you have food and clothing, be content." So Christ and the apostles His disciples, who possessed these things not to "own" but to use them, were still absolutely poor.Pope Nicholas II has also identified it in his imperial edict. At this point John Yeno, on the other side, stood up and said that he felt that Ubertino's claim was neither for good reason nor the correct interpretation of the Bible.However, "using" perishable items, such as bread and various foods, is a mere right of use and should not be taken into account. It cannot be regarded as an argument, but a misuse.Everything common to the believers in the primitive Church, as stated in the second and third chapters of Acts, they possessed on the basis of the same ownership before the dialogue, and after the descent of the Holy Spirit, the apostles Own a farm in Yingdier.The oath that the living have no possessions does not include what is necessary for existence, and when Peter says he has left everything, it does not mean that he has given up his possessions; Adam has property and possessions, a servant who received money from his master , not just to take advantage of it or misuse it.Brother Menoret often mentions, and based on this, they only "use" items.The bull of Pope Nicholas II, which has no control or ownership, refers to things that are not consumed by use; Possible theoretical, judicial controls are unlikely to preclude practical use.Every man's rights, on the basis of possession of material goods, are contained in the laws of the king.When Christ was a mortal man, he owned all kinds of worldly things.When he became God, he inherited from the Father the power to control all things in the universe. He had clothes, food, money for offerings, and offerings from believers.If he is poor, it is not because he has no property, but because he does not receive the proceeds of it; simple judicial control and the collection of benefits are separate and do not make the owner rich.Finally, even if the imperial edict of Nicholas II said otherwise, in all matters of morality and faith, the Holy See could annul the decisions of its predecessors, or even assert to the contrary. ※Bandhammer Academy's E-Book※ When he said this, Brother Jerome, bishop of Kaffa, stood up suddenly, his beard trembling with anger, although he tried to speak in a soft tone.I find his contention rather ambiguous: "I will take what the Father said and hope for his correction, because I truly believe that John was the deputy of Christ, and for being so frank I have been pitted against the crusaders Moslems caught. I will start by referring to an incident recorded by a great scholar about a sudden dispute among the monks one day over who Melchiedek's father was. Later Abbot Kopus was asked about this thing, shaking his head and saying: How pathetic you are, Kopps, for you seek only what God has not commanded you to seek, and neglect what He commanded you to seek. From my illustrations, it is evident that The Christ and the Virgin and the Apostles did not possess any property, either individually or jointly. It is not easy to recognize the fact that Jesus was both man and God, but anyone who wants to deny the evidence of the former is also denying the latter !" He spoke triumphantly, and I saw William look up to the sky.I suspect he felt that Jerome's reasoning was too incomplete.I can't say he was wrong, but Giovanni's subsequent argument seems to me to be more flawed.He said that he affirmed the poverty of Christ, and affirmed the things he saw (or even did not see) with his own eyes. However, to define the coexistence of humanity and divinity in Christ involves issues of faith, so these two propositions cannot be compared. Jerome's answer was sharper than his opponent's: "Oh, of course not, my dear brother. I think the reverse is true, since all the gospels declare that Christ was a man, to have food and drink, but in His In the most obvious miracles shown, He is also God, and all this is evident!" Giovanni said smugly: "Magicians and soothsayers also perform miracles." "Yes," answered Jerome, "but through magic. Can you compare the miracles of Christ to magic?"—there were all indignant, they would never have thought so—"And, Jerome felt that he was close to victory, and said, "When the faith of Christian poverty is the basis of the canon of an order like St. Francis, Bishop Bertrand of Poggito, you will still regard it as a heresy. The monks of Saint Francis did not hesitate to shed blood and sweat to preach everywhere, from Morocco to India, all over the world!" "Holy Peter of Spain," murmured William, "protect us!" "My dearest brother," cried Giovanni, stepping forward, "go ahead and speak for your monks, but don't forget that those tributes were also offered by other orders..." "My Bishop," exclaimed Jerome, "no Friar of Saint Domino has ever died in another place, yet nine Menorite Friars have died heroically since I became Bishop alone!" Bishop Arbori of St. Domino rose to his feet, flushing: "I can attest that Pope Innocent sent three Friars of St. Go there!" "Really?" sniffed Jerome. "Well, all I know is that it's been eight years since Friar Menoret went to Tartar, and they've built forty churches there, all over the place, but St. The Ming-Russian Order has only five churches, all of which are on the coast, and there are only about fifteen monks in total. Doesn’t that explain the problem!” "That's not it," cried the Bishop of Arbori, "for these Menoret friars make heresies like shrews make puppets, and take everything for themselves. They boast of being martyrs, but they have robes, a strong church, and, like other members of the monastery, buy and sell goods!" "You are wrong, Bishop," interrupted Jerome, "they do not buy and sell goods themselves, but through the administrators under the jurisdiction of the Holy See."Those magistrates owned property, but Brother Menoret didn't own it, he just used it. " "Really?" said the Bishop contemptuously. "Well, how many times have you sold your goods without going through the magistrate? I know a lot of farms—" "If I ever said that, I admit that I was wrong." Jerome hastily interrupted him, "It is my personal weakness not to entrust the business to the order!" "Dear brother," Dean Abo interceded, "The point of our debate is not whether Brother Menorit is poor, but whether our Lord is poor..." "Then," Jerome raised his voice again at once, "I have an argument as sharp as a sword on the subject..." "Saint Francis, bless your people..." William said with little confidence. "The point," continued Jerome, "is that both the Orientals and the Greeks, who were more familiar with the teachings of the Father than we are, believed in the poverty of Christ. If the pagans were so determined for such an obvious truth, Are we going to deny it even more rebelliously than they do? If these Easterners hear that some of us preach against this truth, I’m afraid they will throw stones at them!” "What are you talking about?" said the Bishop of Alpori. "Why don't they throw stones at Friar St. Domingo, according to you?" "Friar Domino? Oh, no one has ever seen them preaching there!" The Bishop of Arbori, his face already purple, exclaimed that Jerome might have been in Greece fifteen years, but he himself had been there since he was a boy.Jerome replied that maybe Alberi, a San Dominican friar, had been to Greece, but lived too much for pleasure in the bishop's palace.And he, a Franciscan friar, had been there not fifteen but twenty-two years, and had preached before the Emperor of Constantinople. Then the Bishop of Arbori couldn't find any words to refute for a while, so he strode up to Jerome and scolded loudly.I dare not repeat what he said, but to the effect that he doubted Bishop Caffa's manliness, and in revenge he would pluck off Jerome's great beard and stuff it somewhere. The other Menorite monks rushed forward to guard their brother.The people of Avignon also felt compelled to help the Friar St. Domino, and so (Lord, have mercy on your people!) a quarrel broke out, between which the abbot and the cardinal busied themselves.In the chaos that ensued, Monk Menoret and Friar St. Domingo hecked at each other as if each were a Christian fighting the Mohammedans, and the only ones in the group who stood still were William and Bernard on the other side. De Guy.William seemed sad.Bernard, however, was content, and even a smile appeared on the corner of his mouth. As Bishop Alpoli tugged at Bishop Caffa's beard, I asked William, "Is there no better argument to prove or refute the poverty of Christ?" "Well, both propositions are certain, Adso," said William, "but can never be based on the Gospel. Christ may have regarded the robes on his body as his property, but wait When the robe was worn out, he probably threw it away. Aquinas, after all, had a bolder doctrine of property than we of the Menorites. We say: We possess no property , just make use of them. He says: consider yourself a possessor, and when anyone lacks what you have, you give it to him, and out of obligation, not grace. But the problem is not with Christ Whether to be poor, but whether the church must be poor. 'Poverty' does not simply mean whether to own a palace, but to retain or relinquish the right to legitimize worldly possessions. " "That's why," I said, "the Emperor is so interested in what the Menorite Society has to say about poverty." "Yes. The Menorite Order is right up against the Pope for the Emperor. But both Marsilius and I see it as mutual use. We want the Emperor to support us and adopt our conception of the rules of humanity." "Did you say that when you were called up to speak?" "As long as I say it, I have fulfilled my task, which is to explain the opinions of the theologians of the empire. But if I say so, my task will also fail, because I should have facilitated the second meeting of Avignon ...yet I don't believe John would agree to let me go out there and say those things." "Then——" ※Bandhammer Schoolの重学E Book※ "So I am now caught between two opposing powers, like a mule who has two sacks of hay and does not know which good one to eat. The timing is premature. Marsilius immediately cried out an impossible Transfiguration; Louie is no better than his predecessors, although for the moment he is the only bulwark against John. Maybe I should speak, unless they get so loud that they kill everyone first. All in all, Adso, put this Write everything down, at least leave a little trace of what happened today." While we were talking—I don't know how we could still hear each other—the argument was at its peak.On Bernard Guy's instructions, the archers intervened to separate the two groups.But like the besiegers and the besieged, on both sides of the walls of a fortress, they insult and talk back at each other, I can't tell which sentence is said by whom, and which sentence is said before which sentence, just casually Record.The situation is similar when quarrels occur in our country, but they can be classified as "Mediterranean type", sentence after sentence, like waves rolled up by a raging sea. "The Gospel says that Christ had purses!" "Shut up! You even painted that leather bag on the crucifix! So what do people say about the fact that our Lord went into Jerusalem and returned to Bethany every night?" "If our Lord chooses to go back to Bethany to sleep, what are you to inquire about his decision?" "You are mistaken, old fool, our Lord went back to Bethany because he had no money for a hotel in Jerusalem!" "Bonaretti, you are the fool! What does our Lord eat in Jerusalem?" "Are you going to say that a horse who accepts oats from his master to survive is the owner of the oats?" "Look! You compare Christ to a horse..." "I didn't. You compared Christ to the priests who buy and sell monks in your Holy See, a dung bucket full of dung!" "Really? How many lawsuits have been brought up to protect your property?" "That's the property of the church, not ours! We're just using it!" "Use it to spend flowers, to build beautiful churches with golden statues, you hypocrites, whitewashed tombs! You know that the principle of a perfect life is charity, not poverty!" "That's what your greedy Thomas said!" "Be careful with your words, bastard! The man you call 'greedy' is a saint of the Holy Horse Church!" "Saint, bullshit! John made him a saint against the Franciscans! Your pope can't create saints because he's a pagan! No, he's a pagan leader!" "We've heard it before! Bavaria's puppet in Sachsenhausen said it, your Ubertino repeated it!" "Pay attention to your words, pig! The son of a Babylonian whore and other whores! You know that Ubertino was not with the Emperor that year, he was in Avignon, under Cardinal Orsini, and the Pope sent him on a mission Where is Algon!" "I know, I know, he was sworn to poverty at the cardinal's table, as he now lives in the richest monastery on the peninsula! Ubertino, if you were not there then, who egged Louis on What about your writing?" "Is it my fault that Louis read my books? Of course he can't read you, you illiterate!" "Me? Illiterate? Then your St. Francis was illiterate—didn't he speak Greek?" "You're blasphemy!" "You're sacrilege; you know the ritual of the keg!" "I've never seen that kind of ceremony, but you know it!" "Did you see, you and your little brother, when you slipped into the Kral's bed in Montefalco!" "God punish you! I was the Inquisitor then, and Klar was dead in the holy scent!" "Kral smells divine, but when you say matins to the nuns, you smell something else!" "Go on, go on, God will not spare you, nor your master, who welcomes two heretics, and the English magician you call White Luntherton! " "Respectable brothers, respectable brothers!" Cardinal Bertrand and the dean shouted until their voices were almost hoarse.