Category: Latin

Archiva Latina

Archiva Latina

Archiva Latina / Latin Archive

Hic invenies documenta recentiora et textus latinos antiquos qui theologiam ordinationis feminarum respiciunt.

We have published some rare Latin texts related to the research our website is promoting.

Documenta theologica recentiora

Textus antiqui completi scripti lingua Latina

Excerpta latina theologorum medievalium
(excerpts in Latin from medieval theologians)

Datum Nomen/auctor descriptio
+ 1248? Richard Fishacre
english & textus latinus
theologus
1250-? William of Rothwell
english & textus latinus
theologus
1217-1293 Henry of Ghent
english & textus latinus
theologus
1290-? William of Rubio
english & textus latinus
theologus
saeculum 13/13th century Richard of Middleton
textus latinus text
theologus
1266 – 1308 John Duns Scotus
textus latinus text
theologus
1320 Antonio Andreas
english & textus latinus
theologus
1285-1328 Francis of Meyronnis
english & textus latinus
theologus
1270 – 1334 Durandus a Saint-Pourçain
textus latinus text
theologus
1340 John of Bassolis
english & textus latinus
theologus
1277-1342 Peter de la Palude
english & textus latinus
theologus
c. 1275-1357 Thomas of Strasbourg
english & textus latinus
theologus
c. 1370-1430 Thomas Netter of Walden
english & textus latinus
theologus
1402-1471 Dennis the Carthusian
english & textus latinus
theologus
     

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Wijngaards Institute for Catholic Research

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Antonio Andreas

Antonio Andreas

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Antonio Andreas

died 1320

Data published by John Hilary Martin, O.P.,‘The Ordination of Women and the Theologians in the Middle Ages’, published in Escritos del Vedat 16 (1986) 87-143, here pp. 100-101; also in , A History of Women and Ordination, Volume 1, The Ordination of Women in Medieval Context, ed. by Bernard Cooke and Gary Macy, the Scarecrow Press, London 2002, pp. 31-160, here pp. 83-84, 137, 161.

Information on the author

Antonio Andreas (1280-1320), so-called "Doctor Dulcifluus" taught at the newly founded University of Lerida in Sapin about 1315. He later became Franciscan Minister for the Province of Aragon, but beyond that little is known of him. Besides editions of his Sentences, which were frequently reprinted in the 15th and 16th centuries, he has left manuscripts for commentaries on the Metaphysics, a work on the three principles of nature and quaestiones over Gilbert de la Porrée, suggesting an interest in arts and philosophy more than theology. NCE 1: 647-648. In his arguments against the ordination of women he was influenced by Duns Scotus.

Latin Text

Dico ergo, quod non mulier nec de facto nec de congruo, nec aliquomodo est capax susceptionis alicuius ordinis sacri ecclesiastici de dictis, nec creditur hoc esse ex prohibitione ecclesiae, quia ecclesia de se non exceptuasset totum sexum muliebrem ad dignitatum sine culpa, et maxime, quia tales gradus ecclesiae maxime possunt esse, et quantum est de se sunt ad profectum animarum non solum aliorum hominum sed etiam ipsorum habentium tales gradus, et ita credo ita institutum fuisse a Christo, ut dicit Apostolus ad Thimotheum, 'docere mulierem in ecclesia non permitto'; quia scilicet Christus non permittit, et signum expressum est, quia nec suam matrem excedentem in sanctitate omnem puram creaturam instituit in aliquo gradu tali. Ratio huius est forte, quam innuit Apostolus primo ad Cor. [14: 34], quia post lapsum noluit Deus ascendere mulierern ad talem gradum dignitatis; quia sibi in poenam dictum est Gen. [3: 16] 'sub viri potestate eris'. ,
Ant. Andreae Conventualis Franciscani ex Aragoniae Provinciae ac Joannis Scoti Doctoris Subtilis Discipuli Celeberrimi (Venetiis, 1578), IV Sent., dist 25, q. 1, a. 3, 11 fol. 156 rb.

Translation

"I say, therefore, that no woman either de facto or by appropriateness or in any other way is able to receive any of the aforementioned sacred ecclesiastical orders. Nor is this believed to be from a prohibition of the church because the church by itself would hot have excluded the whole female sex from the dignity without sin, and especially since these grades of the church are able to be of such a kind that in so far as in themselves they are for the perfection of the souls not only of other persons but even of the those having these grades. And for this reason I believe it was so instituted by Christ, as the apostle says to Timothy, "I do not permit a woman to teach in church." Since clearly Christ did not permit it, and a sign [of this] was expressed since he did not institute his own mother in any such grade who exceeded in sanctity all pure creatures. The reason for this is strongly given when the apostle intimated in the First Letter to the Corinthians .[14:34] that after the Fall God did not allow women to ascend to such grades of dignity because it was said to them in punishment in Genesis [3:16] 'you will be under the power of men'.''

Commentary on the Fourth Book of Sentences, dist. 25, q. 1, a. 3, Ant. Andreae Conventualis Franciscani ex Aragoniae Provinciae ac Joannis Scoti Doctoris Subtitis Discipuli Celeberrimi (Venice, 1578), vol. 2, fol. 156 rb.

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The Institute is known for issuing academic reports and statements on relevant issues in the Church. These have included scholars' declarations on the need of collegiality in the exercise of church authority, on the ethics of using contraceptives in marriage and the urgency of re-instating the sacramental diaconate of women.

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Septem ad minimum sunt rationes propter quas feminae admittantur ad sacra ministeria

Septem ad minimum sunt rationes propter quas feminae admittantur ad sacra ministeria

Septem ad minimum sunt rationes propter quas feminae admittantur ad sacra ministeria

1. Unum sacerdotium in Christo
Per baptismum feminae et viri aequaliter participant Christi sacerdotium.
Quod etiam spectat ad sacros ordines.
Hic tangas!

2. Eis licet praeesse
In Ultima Cena Iesus et feminis et viris potentiam dedit ut eucharistiae praeessent. Hic tangas!

3. Praeiudicia culturalia
Ecclesiae consuetudo feminarum ex ordine sacerdotum reiciendarum oritur e triplici praeiudicio, quo duces Ecclesiae afficiuntur.Hic tangas!

4. Feminae fuerunt diaconae
Usque ad saeculum nonum, et ultra, Ecclesia feminis dedit plenam diaconorum ordinationem, eamque sacramentalem. Itaque feminas ordinare licet. Hic tangas!

5. Facultas feminarum ordinandarum invenitur in Ecclesiae traditione latente.
Maria, exempli gratia, diu culta est ut sacerdotissa. Inde patet feminarum exclusionem "sensu fidelium" iam esse superatam. Hic tangas!

6. Aliae Ecclesiae christianae sacerdotissas admittunt.
Aliae Ecclesiae christianae, re diligenter perspecta, feminas nunc ordinant sacerdotissas. Quamquam non omnia, quae in aliis Ecclesiis aguntur, ab Ecclesia Catholica accipi possunt, in hac re tamen consensus plerorumque fidelium confirmat feminarum ordinationem cum spiritu Christi plane congruere. Hic tangas!

7. Sunt etiam feminae re vera vocatae ad sacerdotium.
Multae feminae, quae officium habent in Ecclesia catholica, in se sentiunt sacerdotii vocationem. Hoc est signum Spiritus Sancti, quod praetermittere non licet.Hic tangas!

Ergo nullum est argumentum validum , quo feminae a sacerdotio arceantur, multae contra rationes eminenter catholicae, quibus accipiantur !

   

Versionem latinam curavit Gaius Licoppe





Wijngaards Institute for Catholic ResearchThis website is maintained by the Wijngaards Institute for Catholic Research.

The Institute is known for issuing academic reports and statements on relevant issues in the Church. These have included scholars' declarations on the need of collegiality in the exercise of church authority, on the ethics of using contraceptives in marriage and the urgency of re-instating the sacramental diaconate of women.

Visit also our websites:Women Deacons, The Body is Sacred and Mystery and Beyond.

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Denis the Carthusian

Denis the Carthusian

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Denis the Carthusian

1402-1471

Data published by John Hilary Martin, O.P.,‘The Ordination of Women and the Theologians in the Middle Ages’, published in Escritos del Vedat 16 (1986) 87-143, here pp. 126-131; also in , A History of Women and Ordination, Volume 1, The Ordination of Women in Medieval Context, ed. by Bernard Cooke and Gary Macy, the Scarecrow Press, London 2002, pp. 31-160, here pp. 92-100, 153, 154, 155,162

Information on the author

Denis the Carthusian (1402-1471), the Doctor Ecstaticus, is remembered for his mystical theology and not for his systematic writings, which were also considerable. The Rule of his Order discouraged active and pastoral life, and true to that Rule Denis emerged from the cloister only three times in his life, and then only for brief periods. One of them was to accompany Nicholas of Cusa, the German Cardinal, on his legatine visitation of the Rhineland and the Low Countries, 1451-1452. The chronology of Denis’ writings has yet to be worked out, but it seems that his Sentences were-written while he was completing his theological studies toward 1425, or shortly thereafter. A. Stoelin has worked out an incomplete chronology, see Sacris Eruditi 5 (1953): 361-401, and has also discussed his mystical theology in “Denys le Chartreux,” Dictionnaire de spiritualité ascétique et mystique, Marcel Viller, and others; eds., 17 vols., (Paris: Beauchesne, 1937-1995, 3:434-43. See also Dictionnaire d’histoire et de géographie ecclésiastique, Alfred Baudrillart and others, eds., 25 vols. to 1995, (Paris: Letouzey and Ané, 1912- ) 14:256-60; NCE 4:764-5. 204.

Denis’s voluminous writing has been edited in 36 volumes, Doctoris Ecstatici D. Dionysii Cartusiani Opera Omnia. The edition is known as the Montreuil-Turin-Parkminster edition because it was published in those three cities from 1896 to 1913.

Latin Texts

selections (paragraph numbering John Wijngaards)

§ 1. “..aliquae feminae tam ex naturali dispositione quam ex donis gratiae, sunt plurimis viris sapientiores, virtuosiores, et ad omnem devotionem ac elevationem in Deum magis dispositae: ergo prae plurimis viris sunt ad ordines etiam sacros magis aptae ac dignae. Et si dicatur, quod sexus femineus est sexus subjectionis; objicitur, quod multae sunt feminae praesidentes, et una earum constituta est totius mundi domina ac regina, Mater Dei incarnati, sacratissima et supermundissima virgo Maria …”
IV Sent., dist. 25, q. 4, ed. cit., XX (Turin, 1913), 54a.

” . . . some women both from natural disposition and from the gift of grace are more disposed for elevation to God than many males; are wiser, more virtuous in all devotion. Therefore ahead of many males they are likewise more suitable and worthy of holy orders. And if it is said that the feminine sex is the sex of subjugation; it may be objected that the are many feminine leaders, and one of them has been constituted lady or queen of the whole world, the mother of God incarnate, the most holy and most transcendent virgin Mary . . . . ”
Commentary on the Fourth Book of Sentences, dist. 25, q. 4-(Montreuil, Turin, Parkminster: Typis Cartusiae S.M. de Pratis, 1896-1913), 44 vols., vol. 20 (Turin, 1913), 54a.

§ 2. Ad haec S. Thomas respondet, et primo ad primum: Ad receptionem sacramenti aliqua requiruntur quasi de necessitate sacramenti, quaedam de necessitate praecepti. Si prima desint, non est homo capax sacramenti, nec rei seu gratiae vel characteris sacramentalis; sine aliis vero potest homo recipere sacramentum, non rem sacramenti seu gratiam. Sexus autem virilis est de necessitate sacramenti primo modo. Ideo quidquid circa mulierem agatur, non recipit Ordinis sacramentum: sicut nec Extremam Unctionem quis suscipit, nisi sit vere infirmus. Nempe quum sacramentum sit signum eorum quae in sacramento aguntur, requiritur non solum res, sed et significatio rei… lbid.

“To this St.Thomas responds in the first place to the first issue: some things are required for the reception of the ritual (sacramentum) as it were out of the necessity of the sacrament, some from the necessity of the laws. If the first is missing, a person is not fit for the ritual (sacramentum), nor of the thing [signified], that is to say, of the grace nor of the character of the sacrament (sacramentum). Without the other, a person is truly able to receive the ritual (sacramentum), but not the thing ‘signified’ by the ritual (sacramentum) nor the grace. The sex of a male, in fact, is of the necessity of the sacrament (sacramentum) in the first way. Therefore whatever might be done regarding a woman, she does not receive sacrament (sacramentum) of orders just as some one does not receive extreme unction who is not truly sick. Without doubt since a ritual (sacramentum) is a sign of something which is accomplished in the ‘ritual (sacramentum), not only the thing signified, but also the signification of the thing is required. . . ” Ibid.

§ 3. Quumque in sexu femineo non possit significari aliqua eminentia gradus, quoniam mulier habet statum subjectionis, non est capax ordinis sacramentalis.
ed. cit., XXV: 55.

“And as any eminent grade is unable to be signified by the feminine sex, since a woman has the status of a subject, she is not suitable for sacramental orders.” (Ibid., 25:55).

§ 4. Omnis viri caput, Christus est: caput autem mulier, vir: caput vero Christi, Deus [1 Cor 11] . . . Christus secundum utramque naturam, caput est omnium electorum, etiam angelorum: quia ut Deus, creator est omnium… sed ut homo [Christus], dicitur caput omnis viri, ad similitudinem capitis naturalis: primo ratione suae perfectionis… in Christo erat plenitudo omnium gratiarum…, secundo, ratione eminentiae, quia ut caput eminet membris, sic Christus electis… tertio, ratione suae influentiae. Quemadmodum enim caput influit membris vitam et motum naturalem, sic Christus influit… quarto, rationis connaturalitatis. Sicut enim caput est connaturale membris, sic Christus hominibus, quorum naturam assumpsit. Porro, per hoc quod dicitur Christus caput viri, et vir caput mulieris non est intelligendum quod Christus non sit caput mulieris (est enim utroque modo caput mulieris. sicut et viri); sed hace per quamdam coaptationem et convenientiam intelligenda sunt, quoniam magis convenit vir cum Christo, quam mulier.
Enarrationes in Omnes Beati Pauli Epistolas (Opera Omnia, Montreuil, 1901), I ad Cor,, Art. XI, v. 3, vol. XIII: 175-176.

Christ is the head of all males; while the head of a woman is a male,” [1 Cor 11] . . . Christ is the head of all the elect according to either nature, even of the angels since as God, he is creator of all . . . but as human [Christ] is said to be head of all males, in likeness to a natural head. The first reason being his perfection …the fullness of all graces was in Christ . . . the second by reason of eminence, since as head is eminent over the other members, so Christ is to the elect . . . the third by reason of influence. Whatever way indeed the head influences the life and natural motion of the members, thus Christ influences. . . fourth, by reason of connaturality. As indeed the head is connatural to the members, thus Christ is to humans whose nature he assumed. Furthermore, when it is said that Christ is the head of males and a male the head of women, it should not be understood that Christ is not the head of women (he is indeed head in both ways of women as well as males) but this should be understood though a certain joining together and conformity, since a male conforms more with Christ than a woman.” (ibid.)

§ 5. Omnis vir orans aut prophetans velato capite deturpat caput suum [1 Cor 11]. . . Intelligendum est de oratione et prophetatione publica et solemni, non privata atque secreta: sicut quum aliquis orat in persona ecclesiae… Quamvis autem Apostolus non permisit mulierem docere… videlibet publice et solemniter coram omni multitudine, non tamen prohibuit mulieres docere in suis conventibus… ratio autem velationis mulierem est, quia subiectae sunt viris, et quia inter Christum et eas mediant viri.
. . . Itaque vir imago imitativa est Dei quia in eo relucet divina perfectio per modum cujusdam eminentiae”.

Enarrationes in Omnes Beati Pauli Epistolas, 1 Cor 11:3 Opera Omnia, [Montreuil, 1901] 13:175-76).

Every male praying or prophesying with his head covered disfigures his head [1 Cor 11,3] . . . This should be understood of public and solemn prayer and prophesy, not of private or secret. As when some one prays in the person of the Church . . . Although the Apostle certainly does not permit a woman to teach. . . namely publicly and. solemnly in front of all the multitudes, he does not, however, prohibit women to teach in their communities . . . The reason for the veiling of women is because they are subject to males and because males mediate between Christ and them.
. . . And thus a male is the imitative mage of God since the divine perfection reflects from him in the mode of a certain eminence.”

§ 6. Bigami non ordinentur [Cf., I Tim. 3: 2; Titus 1: 6]. . . . At vero Bonaventura addit de impedimento bigamiae: Sacramentum (inquirens) Ordinis super alia sacramenta abundat in ratione significandi, quia non solum id quod exterius adhibetur suscipienti, significat aliquid, imo et ipse suscipiens signum est. Episcopus etenim ordinans, sacerdos quoque ordinatus, significat Christum. Quae duplex significatio etiam Matrimonio competit, quoniam vir significat Christum uxor Ecclesiam. Quum ergo de sigmficatione primaria Ordinis est, quod ordinatus significet Christum et sponsum Ecclesiae, quod bigamus significare non valet, qui habuit uxorem viduam, aut duas uxores, quoniam Ecclesia unicum habet sponsum, et Christus unicam sponsam; bigamus admitti non debet ad ordines, potissime sacros, in quibus horno Christum expresse disignat. Idcirco istis ordinibus nunquam legitur dispensatum, nec dispensari debet.
. . . non quod de facto bigamus non ordinetur si accedat sed quia perfectio sacramenti deest in ipso, quae nulla ratione potest suppleri per hominem, nec recompensari.
De Sacramentis, Ed. cit., 25: 56-57.

Those who are twice married should not be ordained [1 Tim. 3:2; Titus 1:6] . . . Moreover Bonaventure adds truly concerning the impediment of Bigamy [in asking whether] the sacrament of Orders is richer than any other Sacrament by reason of signification since not only that which is shown outwardly to the one receiving signifies something, but indeed the one receiving himself is a sign. For the bishop ordaining, as well as the priest ordained, signify Christ. This two-fold signification is suitable likewise to marriage since the male signifies Christ, the wife signifies the Church. Since therefore it is of the primary signification of Orders that the ordained signifies Christ and the spouse of the Church, a bigamist who has a widowed wife or two wives, cannot validly signify since the Church has only one spouse and Christ only one spouse. A bigamist ought not be admitted to orders, most strongly not sacred orders, in which a person expressly represents Christ. For that reason one is never allowed to be dispensed from these laws nor ought they to be dispensed.
. . . Not that a bigamist would not be de facto ordained if he went forward, but because the perfection of the symbol (sacramentum) would be lacking in him since for no reason would this be able to be complemented or recompensed by a human.”
Ibid. (Ibid.)

§ 7. “In libro etiam Judicum (IV; 41) legitur Debora prophetissa praefuisse: quod fuit in temporalibus, non in sacerdotalibus, sicut et nunc aliquae mulieres temporaliter praesunt”.
Ed. cit., 25: 566.

“In the Book of Judges [4:41] Deborah the prophetess is read to have presided. This was in temporal things, not in the sacerdotal things since even now some women preside in a temporal way.”
Ibid. (Ibid., 25:566).

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The Institute is known for issuing academic reports and statements on relevant issues in the Church. These have included scholars’ declarations on the need of collegiality in the exercise of church authority, on the ethics of using contraceptives in marriage and the urgency of re-instating the sacramental diaconate of women.

Visit also our websites:Women Deacons, The Body is Sacred and Mystery and Beyond.

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Francis of Meyronnis

Francis of Meyronnis

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Francis of Meyronnis

1285-1328

Data published by John Hilary Martin, O.P.,‘The Ordination of Women and the Theologians in the Middle Ages’, published in Escritos del Vedat 16 (1986) 87-143, here pp. 108-110; also in , A History of Women and Ordination, Volume 1, The Ordination of Women in Medieval Context, ed. by Bernard Cooke and Gary Macy, the Scarecrow Press, London 2002, pp. 31-160, here pp. 88-89, 142,163.

Information on the author

Francis of Meyronnis (1285-1328) came from Digne in Provence and lived in Paris from 1320 to 1321, taking his Master’s degree there in 1323. Several editions of his work exist from the early 16th century. They present a text which is brief and compact, possibly at times abbreviating a longer work. The three early editions (Bergamo 1507, Venice 1519, and Venice 1520) are textualy identical.

Latin Text

Selections (paragraph numbering by John Wijngaards)

§ 1. Quarto queritur utrum cuilibet fideli possit conferri sacramentum ordinis. Respondeo sic, quia est eius materia debita. Contra patet, de multis quibus, licet sint fideles, ordo conferri non debet. Ista questio est introducta propter sex dubia. Primum si etas puerilis impedit... Secundum si sexus muliebris impedit. Dicitur simpliciter quod sic secundum doctrinam Apostoli qui non permittit eas in ecclesia docere.
Preclarissimum illuminati doctoris Francisci de Mayronis in quattuor Sententiarum libros scriptum (Venice, 1519), IV Sent., dist. 25, q. 4, fol. 221 vb.

"Fourthly it is asked whether the sacrament (sacramentum).of orders can be conferred on any believer. I respond yes, since they are the required matter of the sacrament (sacramentum). Against this it is evident that orders ought not be conferred on many even though they are believers. This question is initiated according to six doubts. The first if the age of.childhood impedes . . . . The second if the sex of a woman impedes. It is simply stated as in accord with the teaching of the Apostle who did not permit them to teach in church."

§ 2. Sed quid de patiente defectum in natalibus? Dicitur quod ordinari potest de potentia absoluta Pape, quia solum prohibetur de iure positivo. Sed de iure naturali potest, et si fiat de facto est ordinatur....

"But what about someone who suffers a deficiency in birth? [= illegitimacy?]. It is said that it is possible to ordain [such a person] by the absolute power of the Pope since this [illegitimacy] is solely prohibited by positive law. But by natural law such a person is capable [of being ordained], and if this is done, he is ordained de facto ....

§ 3. Sed dubium videtur quod ecclesia possit eligitimare aliquas personas ad susceptionem ordinum, ita quod si fieret nihil factum esset, sicut instituit illegitimas aliquas ad matrimonium, ut in tertio gradu parentele. Hic videtur difficile quare non esset si fieret de facto ibi sicut hic. Unde videtur quod eque bene possit illegitimare in proposito, sicut ibi; nec apparet aliqua causa quare non.
ed.cit., fol. 221 vb

But a doubt arises as to whether the church is capable of illegitimating any persons from the reception of orders in such a way that if it [the ordination] took place, it would be as if nothing had happened, just as she has instituted some illegitimacies for matrimony such as consanguinity in the third degree. Here it seems difficult to see why it [the mariage] would not have happened de facto there as it is here. Whence it seems that [the church] is equally well able to illegitimate in the [above] proposition [regarding ordination] as [she is] here [regarding marriage]; nor does there appear to be any reason why not."
Ibid. (Venice edition, fol. 221 vb).

edited by John Wijngaards

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Visit also our websites:Women Deacons, The Body is Sacred and Mystery and Beyond.

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Cur magisterio ecclesiastico audeamus adversari

Cur magisterio ecclesiastico audeamus adversari

Cur magisterio ecclesiastico audeamus adversari

de exclusione feminarum a sacris ministeriis



 

Mutatio morum

Feminarum ordinatio pertinet ad 'doctrinam' quae secundum variationes cultus civilis mutari potest

Hic tangas
 
"Cur satisfaciamus istis feministicis iactationibus?! "
   

Facta

Rationes theologicae, quae ad feminas a sacris ministeriis excludendas afferuntur, neque quadrant cum Sacra Scriptura, neque cum Traditione, neque cum Theologia.

   

“Nonne Magisterium declaravit illam doctrinam esse infallibilem ?!”
   
 

Historia docet

Iam plus semel accidit ut ecclesiae auctoritates in huiusmodi 'doctrinis' fallerentur.

 
“Si sic loquimini, quomodo Magisterio adhuc credere poterimus ??!”
   

Oboedientia vera

Theologi et fideles obligationem habent conscientiae publice a 'doctrina' falsiter proposita dissentire.

   
“Quid autem de oboedientia caeca ?!”
   
 

Sensus Fidelium

Fideles, inerrantiae ut custodes, feminarum exclusionem a sacris ministeriis non accipiunt.

 
“At hierarchiae auctoritatem subruitis!”
       

Versionem latinam curavit Gaius Licoppe



Cur magisterio audeamus adversari Quaestiones saepe propositae Et postea?
morum mutatio facta historia probitas vera sensus fidei
feminismus? infallibilitas? credibilitas? oboedientia? subversio?
Suntne vobis quaestiones? __Suggestiones? Observationes?


Wijngaards Institute for Catholic ResearchThis website is maintained by the Wijngaards Institute for Catholic Research.

The Institute is known for issuing academic reports and statements on relevant issues in the Church. These have included scholars' declarations on the need of collegiality in the exercise of church authority, on the ethics of using contraceptives in marriage and the urgency of re-instating the sacramental diaconate of women.

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Archiva Latina

Archiva Latina

Archiva Latina / Latin Archive

Hic invenies documenta recentiora et textus latinos antiquos qui theologiam ordinationis feminarum respiciunt.

We have published some rare Latin texts related to the research our website is promoting.

Documenta theologica recentiora

Textus antiqui completi scripti lingua Latina

Excerpta latina theologorum medievalium
(excerpts in Latin from medieval theologians)

Datum Nomen/auctor descriptio
+ 1248? Richard Fishacre
english & textus latinus
theologus
1250-? William of Rothwell
english & textus latinus
theologus
1217-1293 Henry of Ghent
english & textus latinus
theologus
1290-? William of Rubio
english & textus latinus
theologus
saeculum 13/13th century Richard of Middleton
textus latinus text
theologus
1266 – 1308 John Duns Scotus
textus latinus text
theologus
1320 Antonio Andreas
english & textus latinus
theologus
1285-1328 Francis of Meyronnis
english & textus latinus
theologus
1270 – 1334 Durandus a Saint-Pourçain
textus latinus text
theologus
1340 John of Bassolis
english & textus latinus
theologus
1277-1342 Peter de la Palude
english & textus latinus
theologus
c. 1275-1357 Thomas of Strasbourg
english & textus latinus
theologus
c. 1370-1430 Thomas Netter of Walden
english & textus latinus
theologus
1402-1471 Denis the Carthusian
english & textus latinus
theologus
     

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Wijngaards Institute for Catholic ResearchThis website is maintained by the Wijngaards Institute for Catholic Research.

The Institute is known for issuing academic reports and statements on relevant issues in the Church. These have included scholars’ declarations on the need of collegiality in the exercise of church authority, on the ethics of using contraceptives in marriage and the urgency of re-instating the sacramental diaconate of women.

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Durandus de Sancto Porciano

Durandus de Sancto Porciano

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Durandus de Sancto Porciano

Magistri Durandi de Sancto Porciano, Ord. Praed. et Meldensis Episcopi

in

Petri Lombardi Sententias Theologicas Commentariorum libri IIII

Venetiis, MDLXXI, ex typographia Guerraea, f 364-v.

Vol. 4, Dist. 25, Quaestio 2

Read the English translation.

Utrum mulier uel puer possint ordinari

Secundo quaeritur de defectibus qui possunt circa ordines contingere. Et primò de defectu naturae, & secundo de defectu culpae. Quantum ad primum quaeritur utrum defectus naturae, puta sexus, uel aetatis impediat aliquem a susceptione ordinis quòd est quaerere utrum mulier uel puer possint ordinari. Et arguitur quòd possint: quia simile uidetur de ordine & aliis sacramentis, sed tam uir quàm mulier, tam paruulus quàm adultus possunt alia sacramenta suscipere, ut baptismum & Eucharistiam, & huiusmodi, ergo etc.

2. Item ea quae sunt eiusdem speciei possunt recipere actiones eiusdem agentis, sed uir & mulier, adultus & paruulus sunt eiusdem speciei, ergo possunt ab Episcopo aequaliter ordinari.

3. Ad idem est quod dicitur.27. quaest.1. de diaconissa, cap. diaconissa. & 32. dist. cap. presbyter.

4. In contrarium est: quia ordinibus est annexum officium docendi, sed pueris & mulieribus non conuenit docere: pueris quidem propter defectum rationis, mulieribus propter interdictum Apostoli Tim.2. Mulierem docere in Ecclesia non permitto, neq; dominari in uirum, quare etc.

5. Item ordinatis contingit sacra uasa tangere, sed hoc non est licitum mulieribus: ut habetur. 23. dis. cap. sacratas. ergo mulier non est ordinanda.

6. Responsio. A susceptione ordinis potest aliquid impedire, uel quia oppositum est de necessitate sacramenti, uel de necessitate praecepti, uel de congruitate & honestate suscipiendi. Primò modo impedit sexus muliebris à susceptione ordinis: quia sexus uirilis est de necessitate sacramenti, cuius causa principalis est institutio Christi, cui ius fuit instituere sacramenta tam quoad administrantes, quam quoad suscipientes. Christus autem non ordinauit nisi uiros in coena quando potestatem consecrandi eis tribuit, & post resurrectionem quando spiritum sanctum dedit eis dicens: quorum remiseritis peccata. etc. nec matrem suam (quamuis oim [=Maria?] mulierum esset sanctissima) ad aliquem gradum ordinis promouit: Apostolus etiam qui tradidit nobis quod à Domino accepit, ut habetur.1.Corin.11. innuit mulieres non debere ordinari, nec habere gradum doctrinae in Ecclesia, qui competit ordinatis, ut tactum est in arguendo. Nec potest dici quod istud solum est ex ordinatione Apostolorum, & non ex statuto Christi: quia auferre alicui dignitatem sibi utilem ad salutem, & concessam à Christo non potest esse sine praeiudicio, quia etiam hoc esset praeiudicium in rebus temporalibus, sed dignitas ordinis utilis est ad promotionem salutis in recte utentibus, ergo si fuisset concessum à Christo quod mulieres potuissent ordinari, istud non posset eis sine praeiudicio auferri. Tenendum est igitur quod mulieres non possent ordinari ex institutione Christi: ratio autem congruentiae est, quia per ordinem ponitur aliquis in gradu excellentiae super alios non ordinatos, sed talis gradus non competit mulieribus super uiros, sed potius status subiectionis propter infirmitaten corporis & imperfectionem rationis, ergo &c. Sic ergo sexus muliebris impedit à susceptione ordinis: quia oppositum est de necessitate sacramenti.

7. Aetas autem puerilis (ut dicunt quidam) impedit a susceptione maiorum ordinum: quia oppositum est de necessitate praecepti, sed non à susceptione minorum, nisi de congruitate tantum. Ratio primi est: quia maioribus ordinibus est annexum uotum continentiae ex statuto ecclesiae,sed ad illud nullus potest se obligare nisi habens usum rationis & discretionis, ergo nullus debet secundum statutum ecclesiae ad maiores ordines promoueri ante annos discretionis. Ratio secundi est: quia congruum est, ut nulli detur gradus cuius actum exercere non potest, sed actus quorumcunque ordinum etiam minorum non potest debite exerceri nisi ab habentibus usum rationis & discretionis, ergo non est congruum quod ante hoc tempus aliqui promoueantur ad minores ordines, nisi forte esset urgens necessitatis & spes magni profectus: ueruntamen aetas puerilis non impedit à susceptione ordinum quantum est de neccessitate sacramenti (ut uidetur eisdem) quia aliquis potest habere potestatem cuius non habet usum: & ideo licet pueri carentes usu rationis non possint habere executionem ordinis, possunt tamen potestatem ordinis recipere, & processu temporis actum eius exercere.

8. Istud ultimum uidetur satis dubium, praecipue si per paruulos intelligantur pueri qui omnino carent usu rationis: primo quia satis uidetur absurdum quod talis paruulus posset sacerdos fieri, uel episcopus ordinari. Secundo quia ad susceptionem cuiuslibet sacramenti requiritur propria intentio suscipiendi si sit adultus, uel interpretatiua si sit paruulus, sed in tali paruulo si ordinetur de facto non potest esse propria uoluntas suscipiendi ordinem cum non habeat usum: rationis, nec interpretatiua, quia licet uoluntas parentum, uel eorum qui uicem parentum gerunt possit esse interpretatiua uoluntatis paruulorum quantum ad ea quae sunt de necessitate salutis paruulorum corporalis, uel spiritualis, propter quod intentio parentum eos ad baptismum offerentium, uel ecclesiae sufficit ad susceptionem baptismi salutaris, uoluntas tamen parentum non uidetur sufficere ad hoc, ut paruuli suscipiant sacramentum ordinis quod non est de necessitate salutis, sed, supererogationis & constituit hominem in gradu dignitatis, quia quoad hoc non bene patet quomodo uoluntas parentum, uel quorumcunque aliorum sit interpretatiua uoluntatis paruulorum, cum paruuli licite possint talibus dissentire post quam ad annos discretionis peruenerint. Et iterum, quia baptismus ordinatur ad deletionem peccati originalis quod contrahit paruulus ex actu parentum, congruum est quod uoluntas parentum sufficiat eis ad suscipiendum baptismum: sed haec causa in aliis sacramentis non habet locum.

9. Ad arg. in oppositum. Ad primum dicendum quod non est simile de ordine & aliis sacramentis potissime quantum ad mulieres, quia alia sacramenta ordinantur contra defectum communem uiris & mulieribus, ut baptismus & eucharistia, & poenitentia, extrema unctio: uel ad actum communem utriusque; & confirmatio, quae ordinatur ad confessione fidei ad quam tenentur tam uiri qua mulieres, sacramentum autem ordinis constituit in gradu excellentiae super alios & doctrinae, qui non competit mulieribus, ut dictum est, de pueris autem dicendum est ut in corpore quaestionis.

10. Ad secundum dicendum quod illud est uerum quando agens agit ex necessitate naturae, non autem quando agit uoluntarie, uel ut instrumentum agentis uoluntarij: sicut est de illo qui ministrat sacramenta qui non agit nisi secundum formam impositam à principali agente.

11. Ad tertium dicendum quod canones uocant diaconissam non ab ordine diaconatus, sed a benedictione, quia competit ei legere homilia in matutinis, non autem euangelium in missa, uel ministrare circa altare in missa ut diacono conuenit: presbyteram uero uocat canon uiduam quae habet custodire res ecclesiae, sicut apparet ex sequenti cap. mulieres.

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Archiva Latina

Archiva Latina

Archiva Latina / Latin Archive

Hic invenies documenta recentiora et textus latinos antiquos qui theologiam ordinationis feminarum respiciunt.

We have published some rare Latin texts related to the research our website is promoting.

Documenta theologica recentiora

Textus antiqui completi scripti lingua Latina

Excerpta latina theologorum medievalium
(excerpts in Latin from medieval theologians)

Datum Nomen/auctor descriptio
+ 1248? Richard Fishacre
english & textus latinus
theologus
1250-? William of Rothwell
english & textus latinus
theologus
1217-1293 Henry of Ghent
english & textus latinus
theologus
1290-? William of Rubio
english & textus latinus
theologus
saeculum 13/13th century Richard of Middleton
textus latinus text
theologus
1266 – 1308 John Duns Scotus
textus latinus text
theologus
1320 Antonio Andreas
english & textus latinus
theologus
1285-1328 Francis of Meyronnis
english & textus latinus
theologus
1270 – 1334 Durandus a Saint-Pourçain
textus latinus text
theologus
1340 John of Bassolis
english & textus latinus
theologus
1277-1342 Peter de la Palude
english & textus latinus
theologus
c. 1275-1357 Thomas of Strasbourg
english & textus latinus
theologus
c. 1370-1430 Thomas Netter of Walden
english & textus latinus
theologus
1402-1471 Dennis the Carthusian
english & textus latinus
theologus
     

Search our web site Support our campaign Sitemap Contemporary theologians Overview textus latinus Archive Go back to home page


Wijngaards Institute for Catholic ResearchThis website is maintained by the Wijngaards Institute for Catholic Research.

The Institute is known for issuing academic reports and statements on relevant issues in the Church. These have included scholars’ declarations on the need of collegiality in the exercise of church authority, on the ethics of using contraceptives in marriage and the urgency of re-instating the sacramental diaconate of women.

Visit also our websites:Women Deacons, The Body is Sacred and Mystery and Beyond.

You are welcome to use our material. However: maintaining this site costs money. We are a Charity and work mainly with volunteers, but we find it difficult to pay our overheads.


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Oratio ad Mariam, Virginem Sacerdotem

Oratio ad Mariam, Virginem Sacerdotem

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Oratio ad Mariam
‘Virginem Sacerdotem’

Pope Pius X attached an indulgence to this prayer

Pius Papa X, Acta Sanctae Sedis 9 May 1906.
Click here for an English translation

O Maria, Mater misericordiæ, Mater et Filia Illius qui Pater est misericordiarum et Deus totius consolationis (1), Dispensatrix thesaurorum Filii Tui (2), Ministra Dei (3), Mater Summi Sacerdotis Christi, Sacerdos pariter et Altare (4), Sacrarium Immaculatum Verbi Dei (5), Magistra Apostolorum omnium et Discipulorum Christi (6), protege Pontificem Maximum, intercede pro nobis et pro sacerdotibus nostris ut Summus Sacerdos Christus Iesus conscentias nostras purificet, et digne ac pie ad sacrum convivium suum accedamus.

O Virgo Immaculata, quæ non modo dedisti nobis panem cœlestem Christum in remissionem peccatorum(7), sed es Tu ipsa Hostia acceptissima Deo litata (8), et gloria sacerdotum (9), quæque, teste Beatissimo Famulo S. Antonino, quamvis sacramentum Ordinis non acceperis, quidquid tamen dignitatis et gratiæ in ipso confertur, de hoc plena fuisti: unde merito Virgo Sacerdos (10) prædicaris; respice super nos et super sacerdotes Filii tui, salva nos, purifica nos, sanctifica nos, ut ineffabiles Sacramentorum thesauros sancte suscipiamus et æternam animarum nostrarum salutem consequi mereamur. Amen.

Notitiae

(1) Richardus a S. Laur.

(2) S. Bernardinus.

(3) Bernardus de Busto.

(4) S. Epiphanius.

(5) Blosius.

(6) S. Thom. a Villanova.

(7) S. Epiphanius.

(8) S. Andreas Cretensis.

(9) S. Ephrem.

(10) Epist. Pii PP. IX, 25 aug. 1873.

Édouard Hugon, o.p., La Vierge-Prêtre: examen théologique d’un titre et d’une doctrine, Paris, Pierre Téqui, 1911, 40 p. (p. 35-38).

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Wijngaards Institute for Catholic ResearchThis website is maintained by the Wijngaards Institute for Catholic Research.

The Institute is known for issuing academic reports and statements on relevant issues in the Church. These have included scholars' declarations on the need of collegiality in the exercise of church authority, on the ethics of using contraceptives in marriage and the urgency of re-instating the sacramental diaconate of women.

Visit also our websites:Women Deacons, The Body is Sacred and Mystery and Beyond.

You are welcome to use our material. However: maintaining this site costs money. We are a Charity and work mainly with volunteers, but we find it difficult to pay our overheads.


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