Chapter 38 Chapter Thirty-Three

morning worship Severinus mentions a strange book to William, who speaks to the messengers of a curious concept related to secular government The quarrel showed no sign of abating when a door-keeper novice walked in.He walked through the chaos as one walks through a field of hailstones.He went up to William and told him in a low voice that Severinus was anxious to speak to him.We went out into the corridor, where many curious monks crowded together, trying to figure out from the shouting and noise what was going on inside.Emaro of Alexandria was also crowded in the first row, and on seeing us he greeted us with the customary gesture of contempt and pity he has for the fools of the world: Christendom has become cleaner since the rise of the monastic order," he said.

William pushed him aside somewhat roughly, and walked over to Severinus who was waiting for us in the corner.He appeared troubled and wished to speak with us privately, but it was impossible to find a quiet spot in the midst of this chaos.We wanted to go outside, but Michael of Cesena poked his head out of the synagogue door, and told William to come in quickly, and he said the quarrel was about to die down, and a series of debates would begin immediately. Looking at William, who was in a dilemma between the two sacks of hay, he urged Severinus to say what he wanted to say quickly.The herbalist had to do his best to avoid being heard by others.

"Berenga did go to a sanatorium before he went to the baths," he said. "How do you know?" Some monks leaned over, aroused by our conversation.Severinus looked around and lowered his voice. "You told me he... must have brought something... Well, I found something in my lab, mixed in with other books, a book that didn't belong to me, a Weird book..." "It must be the right one," William said happily. "Give it to me." "I can't," said Severinus, "I'll explain it to you later. I've discovered... I believe I've discovered something interesting... You must go there and I must show you the book book, very carefully..." He stopped suddenly.We realized that George, who had never been seen or seen before, appeared next to us as if by magic.He stretched his hands forward, as if trying to get his bearings as he was not used to walking around the area.A normal person would not have noticed Severinus's whispers, but we had learned a few days ago that George, like all blind people, has a particularly keen sense of hearing.

However, the old man didn't seem to hear anything.In fact, he moved away from us, touched a monk, and whispered something to him.The monk lightly held his shoulders and led him outside.At this time Michael appeared again and summoned William again.My mentor made a decision, and he said to Severinus: "Go back at once to where you came from. Lock yourself in and wait for me. You—" he said to me—" Follow George. Even if he did hear something, I don't think he would let someone lead him to a sanitarium. Anyway, tell me where he went later." ※Bandhammer Academyの重学E书※ As he turned to enter the synagogue, he noticed (and I did) Emaro huddled among the tumultuous crowd, and tried to follow George outside.At this time, William acted very unwisely, because he shouted from the other end of the corridor: "Be sure to pay attention to those documents...don't let them go back...to the original place!" I was about to follow George when I saw Remigio, the administrator, leaned on the handle of the outer door. He heard William's warning, looked at my mentor, and then at Severinus, his face tensed with fear.He went out after Severinus.I stood on the threshold, fearing that I would lose sight of George, who was about to be swallowed up by the thick fog, but the herbalist and the administrator, who were walking in the other direction, had almost disappeared into the fog.I quickly figured out what I should do.William ordered me to follow the blind old man, lest he should go to the sanatorium.

But the monk directed him in another direction, and he was walking through the cloister, either to the chapel or to the cathedral.Remigio, on the other hand, is clearly stalking Severinus, and William fears that something might happen to the laboratory.So I decided to stalk the warden and the herbalist, and at the same time I couldn't help wondering where Emaro had gone, unless he came out for something completely different from ours. I kept an appropriate distance from the administrator, but dared not lose track of him.He slowed down, obviously aware that I was following him.He couldn't be sure that the figure following him was me, of course, any more than I could be sure that the figure I was following was him.But I had no doubt that it was him, but he couldn't figure me out.

I forced him to keep an eye on me so he couldn't get too close to Severinus.So when the door of the sanatorium appeared in the mist, it was closed.Severinus has gone in.Thank God.The warden looked back at me again, and I stood motionless, like a tree in a garden.Then he seemed to have made up his mind and walked towards the kitchen.I think I've done my job, so it's time to go back and report to William.Perhaps I made a mistake: if I had stayed there to watch, many other misfortunes might have been spared.But I know now, I didn't know then. I went to the synagogue again.I think that busy group of people really doesn't seem to represent a great danger.I went up to William again and reported briefly to him.He nodded, then motioned for me to stop talking.The chaos had subsided as delegations from both sides exchanged kisses of peace.Bishop Alpoli praised Menoret's faith, Jerome praised the missionary's charity, and each expressed the hope that there would be no more internal strife in the Church.Some extol the strength of one group, others the moderation of the other, and all pray for fairness and prudence in agreement.I have never seen so many people so genuinely concerned with the practice of ethics.

Now Bertrand of Pogito invited William to explain the theologians of the Empire.Reluctantly, William rose to his feet, aware of the futility of the meeting, and he was anxious to leave, because the mysterious book was more important to him than the outcome of the meeting.But he obviously couldn't shirk his duties. He started to speak, making a lot of "uh" and "oh" sounds, probably more than usual, and an inappropriate number, as if to say that he was not at all sure of what he was going to say.At first he said that he was well aware of the views of those who had spoken before him, and that what others called the "teachings" of the Imperial theologians were in fact nothing more than scattered opinions that could not be put into words.

He also said that when God created his people, he poured out incomparable love and loved them all without distinction. Going back to the "Genesis" that did not mention priests and kings, he believed that God also gave the power to control all things. It was given to Adam and his descendants, as long as they obeyed the divine law.From this we can deduce that God is not opposed to the concept that the people should first legislate and follow the law for worldly things.He said that the word "people" should be defined as all citizens, but since citizens also include children, as well as idiots, disabled people and women, perhaps a reasonable definition of "people" should be a better part of the citizens, although they I don't even dare to say who belongs to that part.

He cleared his throat and apologized to his audience for the rather damp air.He went on to say that the way for the people to express their wishes is through the assembly of representatives.He thought it wise that such an assembly should be given the power to interpret, change, and extend laws, which, if the laws were made by a single man, he might do harm through ignorance or malice.William added that he did not need to refer to the many examples of recent years to those present.I noticed that viewers who were confused by his previous words could only agree with his last few words.They all obviously thought of someone different, and thought the person he was thinking of was very bad.

William went on, then, if one man may make bad laws, wouldn't many make better laws?Naturally, he speaks of earthly laws, of civil administration.God had told Adam not to eat the fruit of good and evil, that is the law of God; but he also encouraged Adam to name all things and allow his earthly subjects to play freely.In fact, Genesis is very clear on this point. God brought all the animals to Adam to see what he would call them.Adam's name for 'every creature' is the name that is still in use today.Though the first man was wise enough to name, in his own language, according to the nature of all things, yet in conceiving the name he exercised a kind of sovereignty.Because now everyone knows that human beings give various names to different concepts, although they are only concepts, signs of things, but they are still the same.The word "nomen" is thus derived from "nomos", which means "law".

The audience dared not dispute this learned illustration. William concluded, therefore, that obviously gave legitimacy to everything in the world.In the affairs of cities and kingdoms, then, there exists a hierarchy of priesthood, independent of the protection and administration of the Word.But, William added, heathens don't have the same authority to interpret the Word for them (everyone feels sorry for the heathens).But do we therefore say that heathens have no inclination to make laws, and to manage their affairs through authorities, kings, emperors, or sultans, caliphs, etc.?And can we deny that there were many Roman emperors—Turejan, for example—who used their earthly power wisely?Who bestowed upon heathens and atheists this natural capacity for legislation, and in political bodies?Was it their false gods—the ones who didn't have to exist?of course not.That could only have been given by the Lord of all, the God of Israel, the Father of our Lord Jesus Christ.It is a proof of God's love that God should give the power of judging political matters also to those pagans who deny the authority of the Holy See, and who do not believe in the sweet and holy things that the Christian people worship!But there is a better proof than this, that the laws of the world and the jurisprudence of this world have nothing to do with the Church and the laws of Jesus Christ, and are ordained by God, beyond the affirmation of all priests, even in the founding of our divine religion. previous facts. He coughed again, but this time he wasn't alone.Many of those present were squirming restlessly in their seats and clearing their throats.I saw the cardinal licking his lips with his tongue, gestured again, anxious but polite, and urged William to get to the point.William then draws a conclusion to his incontrovertible reasoning—a conclusion that may not be very pleasant to all.William said: His reasoning may be said to be supported by the example of Christ himself.Christ did not come into this world to command, but to submit to what he found in the world, at least as far as Caesar's laws were concerned.He does not want the apostles to order and rule, so the successor should also be relieved of any secular or coercive power.If the pope, bishops, and clergy do not submit to the secular and coercive powers of the king, the authority of the king is challenged, and so a command is challenged, which has previously been proved to be ordained by God. .To be sure, some delicate cases have to be considered, such as the heresy of heretics which only the Church - the custodian of truth - can pronounce, though only secular force can act.When the church discerned certain heretics, she had to point them out to the king, who would inform the people of the fact.But what was the king to do with the heathen?Condemn him for the crimes the Church has charged?If the heretic acts injurious to the community, that is, kills or hampers those who do not believe in heresy in order to promote heresy, then the king can and must condemn him.But then the power of that king ceases, for no man in the world can be compelled by torture to follow the precepts of the Gospel, otherwise what about our acts of free will which we are judged on in the next world?The Church can and must warn the heathen that he is rejecting the body of believers, but it cannot judge him in the world and force him against his will.If Christ wanted his clergy to have coercive powers, he would have left specific precepts, like the Ten Commandments of Moses.He didn't do it, so he didn't want it to be.Or would someone want to suggest that he wanted it, but just lacked the time and ability to say it during his three-year mission?But he ought not to wish, for if he thought so, the pope could force the king to his will, and Christianity would no longer be a law of liberty, but an intolerable bondage. William said again with a cheerful expression that all this is not to limit the power of the Holy See, but to praise its mission: because the servants of God's servants serve in this world and are not served.Finally, wouldn't it be strange if the Pope had jurisdiction over the affairs of the Roman Empire, but not over the other kingdoms of the world?Everyone knows that the pope's answer to the divine question, which the subjects of the King of France and of England must obey, should also be valid for the subjects of the pagan Great Khan or the Sultan, who are called heretics precisely because Because they don't believe in this beautiful truth.So, if the pope thinks he has temporal jurisdiction over the affairs of the empire, it is equally true that he has no spiritual jurisdiction over the Saracens, the Tartus, or even the English and the French—this is a A criminal blasphemy. ※Bandhammer Academy's E-Book※ It was for this reason, William concluded, that he felt that the Church of Avignon did a disservice to all mankind by asserting that it had the power to sanction or suspend a man elected Roman emperor.The pope has no more power over the empire than he has over the kingdom, and since neither the king of France nor the sultan needs to be approved by the pope, the emperors of Germany and Italy seem to have no reason to submit to him.Nor is such submission a divine right, as the Bible does not mention it.Nor has it been sanctioned by the rights of the people, for reasons explained earlier.As to the poverty controversy, William added that his personal humble opinion led to the following conclusion: If the Franciscan friar intended to remain poor, the Pope could not and should not object to such a moral wish.To be precise, if the hypothesis of Christ's poverty is confirmed, it not only helps the Menorites, but also reinforces the notion that Jesus did not desire any earthly dominion.Yet that morning he, William, had heard the most wise man say that it was impossible to prove that Christ had been poor.He therefore thought it would be more expedient to object to that conclusion.For no one can assert that Jesus ever sought any secular jurisdiction for him or his apostles.The fact that Jesus was indifferent to worldly things is enough to prove that he would rather be poor. William's tone was gentle, and he expressed his views without haste, so that no one present could stand up and refute. Of course, this does not mean that everyone believed his words.The representative of Avignon was furrowed, frowning and talking in low voices, and even the abbot seemed unimpressed, as if thinking that it wasn't his monastery's relationship to the empire.As for the representative of McNaurit, Michael of Cesena was puzzled, Jerome was shocked, and Ubertino was silent and thoughtful. The silence was broken by Cardinal Bertrand, who, smiling, asked William if he was going to Avignon to say this to the Pope himself.William asked for his opinion.He said that the pope had heard many controversial statements in his life, was a most loving father, loved all his sons, but no doubt they made him feel bad. Bernard Guy, who had never spoken before, said at this time: "Brother William's eloquence is admirable, and I am happy to see him bring these concepts up with the Pope and submit them to the Pope for judgment..." "You have convicted me, Inquisitor Bernard," said William, "I will not go." Then, in an almost apologetic tone, he said to the cardinal, "You know, I have congested blood in my chest. Fault, I'm afraid I can't bear such a long journey in this season..." Bertrand asked: "Then why can you talk so long and talk for so long?" "It was to reveal the truth," William said humbly. "The truth sets us free." "Ah, no!" blurted Giovanni, "we are not discussing the truth that makes us free, but an excess of liberty that wants to pretense in the name of truth!" "It's possible, too," William admitted graciously. ※Bandhammer Academy's E-Book※ My intuition suddenly warned me that another storm of heart and tongue was about to break out, even more violent than the last one.But nothing happened.While Giovanni was still talking, the captain of the archers walked in and whispered something in Bernard's ear.Bernard stood up abruptly and raised a hand to speak. "Gentlemen," he said, "this useful discussion may be continued at a later date, but at present there is a very serious matter which obliges us to postpone the meeting for the time being, with the permission of the Abbot. Something has happened outside . . . He pointed to the outside, and then strode out of the auditorium.Many people followed him, and William and I quickened our pace. My mentor looked at me and said, "I'm afraid something has happened to Severinus."