Bellarmine · De Controversiis · On the Church Triumphant, Book III: On Churches, Vows, Pilgrimages and Feasts
Chapter 8: On Pilgrimages
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Ecclesia quae Triumphat in Coelis, the fourth general controversy. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
We have discoursed of churches; now we must discourse briefly of pilgrimages to churches and other sacred places. It was the error of Claudius of Turin, in Jonas, book 3 On the Cult of Images, that pilgrimages to the places of the saints are empty. The Petrobrusians followed the same, on the witness of the author of the Life of blessed Bernard, book 3, chapter 5. And the Wycliffites, on the witness of Thomas Waldensis, volume [3?], title [19?], condemned of idolatry those who went on pilgrimage to holy places.
John Calvin, book 4 of the Institutes, chapter [13?], section 7, says that pilgrimages vowed to the places of the saints are not only empty but even full of manifest impiety. Yet he proves it no otherwise than by that common axiom of his, that every self-chosen cult displeases God.
The Magdeburgers, Century 4, chapter 6, column 458, say that the self-chosen cult of pilgrimages to the places of the saints began in the time of Constantine, but that not long after it was refuted in a long oration by Gregory of Nyssa; which whole oration the same men recite, Century 4, chapter 10, column [1030?] and following.
From that oration these arguments are taken. First, Christ, Matthew 5, did not put pilgrimages among the things which make men blessed. Second, there are many spiritual dangers on journeys, and especially for women, as is well known. Third, we can find nothing at Jerusalem which we do not have in our own country; for God is not more there than elsewhere, as is plain from this, that the men of that region are not better than others, but perhaps worse. And the things of God, that is, churches and altars, can be found everywhere. They could have added the letter of Jerome to Paulinus on the training of a monk, in which he proves by many arguments that it is not expedient to undertake a pilgrimage to the holy places; and they add the examples of St. Antony and other monks, who, though they lived near the holy places, yet never went to them.
But none of these ought to move us. For pilgrimages to holy places are godly and religious, as the Council of Trent most rightly teaches, session 25. This is proved, first, by the testimony of Scripture. In Deuteronomy 16 God instituted that all the sons of Israel should go three times a year on pilgrimage to the tabernacle or temple of the Lord. Which precept Elcana and Anna his wife kept carefully, 1 Kings 1; and also Christ himself with his mother and St. Joseph, Luke 2. In John 12 even Gentiles came to adore in Jerusalem, leaving their own country. In Acts 8 the Ethiopian eunuch came from a far country to adore in Jerusalem. In Acts 20 Paul himself hastened on his journey to keep Pentecost in Jerusalem; which place Jerome brings, letter 17 to Marcella, to show that it is good to go on pilgrimage to holy places. These examples, then, drawn from the Scriptures, which can in no way be found fault with, show well enough that pilgrimage is not empty.
Second, it is proved from the Fathers. Eusebius, book 6 of the History, chapter [11?]: “Alexander,” he says, “hastened to Jerusalem for the sake of adoring and of seeing the holy places.” Jerome reports the same in the book On Illustrious Men, under Alexander. And this Alexander flourished a hundred years before the times of Constantine, and was a most holy martyr, whom even the Magdeburgers praise wonderfully, Century 3, chapter 10, at the beginning. From which appears the lie of the Magdeburgers that pilgrimages to holy places began in the time of Constantine. St. Nicholas too, as a young man, before the reign of Constantine, went on pilgrimage to Jerusalem because of a vow, on the authority of Simeon Metaphrastes. The same Eusebius, book 3 of the Life of Constantine, and Ambrose, in the oration on the death of Theodosius, praise Helena for going to Jerusalem for religion's sake.
Gaudentius, bishop of Brescia, in the sermon on the dedication of a church, writes that he went on pilgrimage to Jerusalem, and on the journey, when he passed through Caesarea of Cappadocia, received as a gift from two holy women, nieces of the great Basil, relics of the forty martyrs.
John Chrysostom, homily 66 to the people of Antioch, near the end, comparing the tombs of the martyrs with the tombs of kings: “And so,” he says, “no one ever went on pilgrimage to see royal courts; but many kings often go on pilgrimage for the sake of this sight; for the buildings of the saints show the traces and signs of the judgement to come, where demons are scourged, and men are corrected and set free.”
Jerome, letter 17 to Marcella: “It would be long,” he says, “to run now through each age from the ascension of the Lord to the present day, and tell what bishops, what martyrs, what men eloquent in the doctrine of the Church have come to Jerusalem, thinking that they had less of religion, less of knowledge, and had not received the finishing hand, as the saying is, of the virtues, unless they had adored Christ in those places from which the Gospel first flashed out from the gibbet.” Likewise in letter 27, on the death of Paula: “Men of what nation,” he says, “do not come to the holy places?” In letter 46, to Rusticus, who had vowed to go on pilgrimage to the holy places of Palestine: “Render,” he says, “what you promised to the Lord when present; the life of mortals is uncertain, lest you be snatched away before you fulfil your promise.” Lastly, in letter [103?] to Desiderius he exhorts him to come to the holy places, and among other things says: “Surely to have adored where the feet of the Lord stood is a part of faith.”
Sulpicius, book 2 of the Sacred History, describing the acts of Helena, says that this is to be wondered at in Jerusalem, that in the place from which the Lord went up to heaven the prints of his feet are still kept, and though the faithful flock to that place from everywhere and carry off some of the trodden dust, yet the sand does not feel the loss.
Paulinus, letter 11 to Severus: “No other affection,” he says, “carries men off to Jerusalem than that they may see and touch the places in which Christ was bodily present.” And in the third birthday poem of St. Felix he writes that countless crowds from the most distant places were wont to go on pilgrimage to the body of St. Felix.
Prudentius, in the hymn on Saints Emeterius and Chelidonius:
The dweller of the outer world too
comes hither;
for rumour, running before, has told all the earth
that here are the patrons of the world,
whom they throng about with prayers.
Augustine, letter 137, to the clergy and people of Hippo: “He chose,” he says, “a middle way, that they should bind themselves by a fixed agreement to go on pilgrimage to a holy place.”
Cassian, book 4 of the Institutes of Those Who Renounce, chapter 31, mentions monks who went to holy places for the sake of prayer: “Certain of the brethren,” he says, “had come to the holy places from the parts of Egypt for the sake of prayer.”
Socrates, book 7, the chapter before the last, writes that Eudocia, the wife of Theodosius the younger, undertook a pilgrimage to Jerusalem from a vow. Simeon Metaphrastes writes in his life that St. Alexius went on pilgrimage to the nobler churches of the world.
Bede, book 5 of the History, chapter 7, writes that King Caedwalla undertook a pilgrimage to the thresholds of the apostles, desiring to receive baptism there and soon after baptism to pass from this life; both of which he obtained; for, baptized by Pope Sergius on Holy Saturday, in the very week of Easter, still in his white garments, taken with a light sickness he passed to the Lord. Likewise in chapter [19?] he writes that King Coenred, leaving his kingdom, undertook a pilgrimage to the thresholds of the apostles, and remained at those thresholds in fasting and prayers to the end of his life.
Nicholas I, in the letter to Michael, writes that many thousands of men from all the ends of the earth were wont to flock to the thresholds of the apostles for religion's sake. Palladius, in the Lausiac History, chapter 113, writes that Philoromus, a priest, twice went on pilgrimage to Jerusalem because of a vow, and likewise from a vow went on pilgrimage to Rome to the thresholds of the apostles, and to Alexandria to the relics of St. Mark. The same, chapter 118, writes that Melania at Jerusalem was busy receiving pilgrims coming from the whole world.
To these add the Council of Chalon, held under Charlemagne, which in canon 45 teaches that the devotion of those ought to be approved by all who go on pilgrimage for penance's sake to the thresholds of the apostles or other holy places.
It is proved lastly by a reason taken from the usefulness of pilgrimages. For they bring three goods. First, they turn to no small honour of God and the saints. For it is a manifest sign that God and the saints are made much of by us when we freely undertake the labour and dangers of journeys to visit the relics of the saints. Second, it is a work of penance and satisfaction, because it is laborious and painful. Third, it increases devotion. For the presence of a holy place can hardly be told how much awe it strikes, how much reverence it stirs; and although there are some holy places everywhere, yet often elsewhere there are holier places, to which it is useful to go on pilgrimage; or if they are not holier, yet they are other than those which are found in our own country, and the very newness helps to stir up devotion; often too we are carried by a special love toward the memory of some saint which is far from us, and to go there helps not a little, even if we have at home memorials more famous.
From these, to Calvin's argument I say that that cult is called self-chosen which is undertaken without reason, as if someone vowed not to go to table unless he had washed his hands twice. But the cult which is shown to God through acts of the virtues is not called self-chosen, even if it is not commanded, as is plain from Numbers 30, where the Lord orders vows of things not commanded to be fulfilled.
To the oration of Gregory of Nyssa I say, first, that it is uncertain whether that oration is Nyssen's; for it is not had in his works, nor is it known who turned it into Latin, and perhaps it is not even found in Greek. [The top of page 539 is merged across columns in the scan; this sentence is rendered from what reads.]
Second, I say that in that oration pilgrimage to Jerusalem is not found fault with absolutely, but such pilgrimage in certain persons, that is, in monks and nuns; for only of these is he treating in that place. For although pilgrimage is good, yet it does not befit all. For there are some whom it does not befit to go on pilgrimage, such as women, unless they have a great and safe company; likewise monks, who are exercised in cloisters in silence, prayers and fasting; for their greater good would be hindered by the lesser good of pilgrimage. And in this way Jonas, book 3, answers the slander of Claudius against Abbot Theodemir; for Claudius had said to him: “Why do you shut in the monks in the monastery, and not let them go on pilgrimage to the City?” Jonas answers for the abbot that pilgrimage is good, but does not befit monks; as marriages too are good, but do not befit those who profess continence. So too Jerome, who said so much in praise of pilgrimage, yet dissuades the monk Paulinus from pilgrimage, because rest and the stability of the monastery fitted his purpose better. There too Jerome rightly notes that St. Antony, because he was a monk, never went on pilgrimage to the holy places; and that Hilarion, because he lived in Palestine, visited the holy places only once, lest he should seem to despise the religion of those places which were nearby. So too Gregory of Nyssa does; for otherwise how is it credible that Nyssen wished to find fault with what he knew was done by St. Alexander the martyr, a man of his own region, and what he was not ignorant was praised by all the doctors of his age?
But let us undo the objections. To the first reason I say that it proves only that pilgrimage is not a work necessary for perfection or for salvation. And for proving this only is it brought by Gregory; for those monks thought that they could not be perfect unless they saw the holy places, which surely was false.
To the second I say that those dangers rightly prove that pilgrimage is not suited to all, but only to men of ripe age, and to whom little or no danger threatens. Gregory then argues rightly, because he treats of nuns, when he says that such pilgrimages ought to be given up because of the dangers; for to no kind of people are the dangers of temptations more to be avoided than to nuns, on whom both sex and profession lay the greatest caution.
To the third I say that there is nothing at Jerusalem which cannot be found elsewhere, if we treat of the things essential and necessary to religion. God is everywhere; sacraments, churches, altars can be found everywhere too; and this was enough for Gregory, to persuade monks and virgins not to be anxious for the journey to Jerusalem. Yet meanwhile it cannot be denied that there is something at Jerusalem by which devotion can be helped which is not found elsewhere, namely the sepulchre of the Lord, and the other holy places which our Lord so many times hallowed, and in which he worked so many wonders. But these are not to be made so much of that for their sake a greater good ought to be deserted.
Show the Latin (Vives edition, OCR)
CAPUT VIII. De peregrinationibiis. Disseruimus de tcmplis. nuuc de peregrinatio- nibus ad templa. aliaf(ua sacra loca. paucis disse- rendum est. Error fuil Claudii taurincnsis, apud Jouiim lib. 3. dc cullu imaginum, inanes esse pc- regrinaliones ad loca sanclorum. Eundem sequuli siiiil 1'clrobrii.slnnl, IdsIc iiuctore vilac n. Iti*rii.n>li lib. .1. riip. .1. Wic|i'llHln« iiiil«Mii,ti'Ht« Tliomn w.il- i|(Mis| loiii. II. tll. (.*•. idolol.ilnair <laiiili.ilKilil «Mn, ipii iid loca siimlti pcrc^Tin.ib.inliir. Jo.inncM Ciil\inii>f lib. 4. IiihIiIuI. rtip. 11. f 7. pcrcKriiiiilioncs vollvns ikI locii Hiiiictiirnm iioii •»') liim iiiiincs, scil cll^im pliMnis iiMinrctlii iiiipifrliitc cssc dicil. iXdii l.imcii :ilili'r pnib.il. (pi.iiii coiiiiiin 111 siio iiMomati!, (piiid omiiiH voliiiitiinuH nilttts |IC(» (llspllCCill. M.i^^dcbiirtjciiscs CiMilnr. 4. c;ip. i\. col. 4.'»K. lcinpori; Coiisliiiilini cucplssu voliiiiliibuHiiiii pr^rc ^rin.itionnm ad loc.i sanclornm.scd noii din poslcii rchiliilnm hiisic loii^j.i oriilioiic a (•rc^^orK) iiyssi;- 110. Onain oratioiKMii tol.iin rccilanl <:iii|«Mii Cctitnr. i. cap. U). col. \i'M\. cl scfpKMilibiis. V.\ ipiii onitionn snmiintnr Inicc ar(;iim(Mit;i. I'n- nimn Christiis M.illh. .'». iiitcr na, (pMC liominc.s bciilos fiiciiint, iKiii posnil |»cn!j;rinalioncs. Sccjii- dtiin, imilta smil piMiciilii spiritii;iliii iii itiiicnbtis, iic pracscrtim mnlicrnin. iitnoliim cst. TiMtinm.ni- liil invcnirc |)(»ssnmiis llicrosolymis, (piod iii iio- slni rcj^iom; iiom hiibciimtis, iiam Dcus non ma'/is cst ibi, (piiim alibi, ut p;ilcl cv co. (inod bomincs rci,'ioiiis illiiis iioii siiiit mcliorcs c;i(Ucris, scd for- tc pcjores. Porro rcs Dci, idiist. t(Miipla cl altiiriii nbiipic invcniri possnnt. Potcraiit addcrc Ilicrony- mi cpisl. ;id Paulinum dc inslitulionc moiiiichi, iii qiiii imillis arguracntis probat, noii cxpcdirc p':rc- griiiiilioncm ad loca siincta siiscipcrc: ct addmit cxcmpla s. Antonii, ctaliorum moiiiichorum, (|ui liccl iii vicinia siincloruin locoruin biibitarcnt, t;i- nicii nniiKpiam ad illa vcncrunt. S(mI niiiil lioriim nos movcrc dcbct. Sunt cniiii l)crci,Miniilioncs ad loca sancla piae.ct rcligiosiic.iit concilium tridcntinuin scss.2."».rectissimc doccl. Id probatur priimim Scriptiirac tcsliinonio Dcutcr.lO. Dcus insliluil, ul oiniics lilii Isracl lcr in an lo ad tabcrnaculum, vel tcmplum Domini pcregrinarcn- tur. Quod pracccplum studiose servabal llclcana cl Anna tixor cjns I. Rcg. 1. necnon Chrislus ipsc cnm iiialre sua, ct s. Josepho Lucac 2. Joann. 12. etiamgentilcsvenicbant adorarc inHierusalem pro- pria rcgionc rclicta. Actor. 8. Ennuchiis Aclhiops c\ longinqua rcgionc venicbat adorare in Hiornsa- lem. A(;tor. 20. Paulus ipse fostinabal in itinere, ul in lliorusalem faccret pcntecoslen;qucm locum adducit Hicronymus in episl. 17. ad 3Iarceliam,ut oslendal bonum esse ad loca sancl.i percgrinari. Ilaec igilur exempla ex Scripluris petila.quac nul- lo modo rcprchcndi possunt, satis indicant, non cssc inancm peregrinalionem. Secundo probatur ex Patribus. Eusebius lib. G. hist. cap. 0. Alcxandcr, inquit. Hierosolymam adorandi, el locorum sanctorum vidcndi caussa propcravit. Idem refort Hieronymus lib. de vir. illustr. in Alexandro. Porro iste in Alexander flu- ruit cenlum annis anle teinpora Constaniini, et marlyr fuil sanclissimus, quem eliam mirifice lau- danl Magdeburgcnses Cenluria 3. cap. 10. in prin- cipio. Ex quo apparct mendacium essc Magdebnr- gensiuin. qnod coepcrinl pcrcgrin;itioncs ad ]oc;i sancta tempore Conslantini. S. Nicolaus quoquc ii- dolescens antc Conslanlini iraperiura voti caussu 528 LE CLLir SAISCTOIilM pcregrinatus est in Ilieriisaleni, auclore Sinieone Meliiphraslc. Idein Euscbius lib. 3. de vila Con- slanlini, cl Ambrosius oratione dc obitu Theodo- sii laiidanl ilelenam, quod religionis caussa Hiero- solymam iveril. (iaudentius episcopus brixiensis in serra. de de- dicalione lempli, scribit se peregrinatuin in Ilie- riisalem.el in ilinere,cura Iransirel per Caesaream Cappudociae,accepisse dono a duabus sanclis mn- lieribiis , neplibus magni Basilii, reliquias XL. marlyrum. Joannes clirysostomus homil. G6. ad populura Antiochenum, circa finem, comparans sepulclira martyrum cum sepulchris regum: Ilaque, inquit, quo regias quidem aulas videal, 7iuUus unquam pcregrinalus fuerit: muUi vero reges plerumque hujus specAacuU gratia peregrinati sunl; futuri namque judicii vestigia, etsigna sanctorum ae- des exhibeni. ubi daemones flagelkmlur, corri- gunlur homines, et libcrantur. Hieronymus epist. 17. ad Marcellam: Longum esl, inquit. nunc ab ascensu Domini usque ad praesentem diem per singulas aetales currcre, qui cpiscoporum, qui martyrum, qui eloquenti- um in doctrina ecclcsiastica virorum venerint Ilicrosolijmam, putantes minus se religionis mi- nus habere scicntiae, nec summa^n. ut dicitur, manum accepisse virtutum,nisi in illis Christum adorassent locis, de quibus primum evangelium (lepaiibulo coruscaverat. Item epist. 27. de obi- !u Paulae: Cujus, inquit, gentis homines ad loca sancta non veniunt? In epist. 4G. ad Rusticum, qni voverat peregrinari ad loca sancta Palaestinae: liedde, inquit, quod praesentem Domino spopon- disti, incerta est vita morlalium ne ante rapia- ris, quamtuam impleas sponsionem. Denique cpist. loi. ad Desiderinm, hortatur illum, ul veni- nt ad loca sancta, et inter alia dicit: Cerlc adoras- se ubi slcierunt pedes Domini, pars fidei est. Sulpilius lib. 2.sacrae hisloriae describens acta Helenae dicit, illud esse mirandum Ilierosolymis, quod in loco, unde Dominus coeluni ascendil, ad- huc serventur pedura ejus vestigia,et cum ad eum looum undique lideles confluant el rapiant aliquid calcali pulveris, daranum lamen arena non sen- lial. Paulinus epistol. 11. ad Severum: Non alitcr, inquit, affecius homincs ad Ilierosolymam rapit, nisi ui loca, in quibus corporaliter praesens fuit Chrisius, videant aique contingant. Et natali 3. s. Felicis scribit,turbas innumerabiles ex reraotis- simis locis peregrinari solitas ad corpus s. Fe- licis. Prudentius in hymmo de ss. Hemilerio et Che- iidonio. Exleri nacnon et orbis Hiic colonus udvenit. Favia nnm terra in omnes Praecucnrril prodilrix Hic palronos e.s.se mundi, Quos precanles amhianl. Auguslinus epist. 137. ad clerum et populum hipponensctn: Elegit, inquit, aliquid, medium,ul cerlo placito se ambo conslrintjerenl, ad locum sanclum se peregrinaturos. Cassianus lib. 4. de instilutis renuncianlium c. 31. meramit raonachorum, qui orationis Crmssa ad loca sancta pergebant: Quidam, inquit. fratrum ad loca sancta Aegypii 2)arlibus orationis caussa convenerant. Socrates lib. 7. cap. penullimo scribit, Eudoci- ara Theodosii junioris uxorem ex voto Ilierosoly- mae percgrinalionem susccpisse. S. Alexium pe- regrinatura ad nobiiiores ecclesias mundi, scribit Simeon Metaphrastes in ejus vita. Beda lib. o. hist. cap. 7. scribit regem Ceeudu- allam peregrinationem ad limina aposlolnrum su- scepisse, cupientem ibi baplismum suscipere, et mox a baptismo ex hac vila migrare. Quorum u- Irumque impetravil; nain in sabbatho s. a papa Sergio baptizatus, in ipsa hebdomada paschae in albis [)Osilus,Ievi morbo correplus migravil ad Do- minum. Ilem cap. 20. scribit regem Coenreduni relicto regno peregrinationem ad apostolorum li- mina suscepisse, et apud eadem limina in jejuniis et precibus usque ad vitae fmem permansisse. Nicolaus I. in epist. ad Michaelcrn scribit, njulla millia hominum ex omnibus lerrae finibus conflu- erc solitii ad limina apostolorum religionis ciiussa. Palliulius in hisl. Lausiiica c.q). 113. scribit Phi- loromum.presbyterum bisvoli caussa peregrinalum Hierosolymam, et item ex volo peregrinalum Ro- mara ad limiiia apostolorum.et Alexandriam ad re- liquias s. Marci. Idem cap. 118. scribit Melaniam Hierosolymae occupatam in suscipiendis peregri- nis ex tolo orbe venientibus. Ilis iidde concilium cabilonense sub Carolo Ma- gno celebratum, quod can. 45. doceleorura devo- tionem omnibus probari debere, qui poenitentiae caussa atl liraina aposlolorum, vel alia sancta loca peregrinanlur. Probalur ultimo ralione, sumpla ex utilitate pe- regriiiationum; nam tria bona adferunt. Primo ce- dunl in honorem Dei et sanctorum non medio- crcm. Est enim manifestum signum.Deum, etsan- clos a nobis magni fieri, cum laborem, et pericu- la itinerum spontc suscipimus, ut sanctorum reli- quias invisamus. Sccundo, cst opus poenitentiae et satisfaclionis, quia laboriosum, ct poenale. Ter- tio, augel devolionem; Nam praesenlia loci sancli vixdici potest, quantum inculiat horrorem, quan- tam excitet reverenliam; el licet ubique sint aliqua sancta loca, laraen saepe alibi sunt loca sancliora, ad quae utile est peregnnari, vel si non sinl san- cliora, sunt tamen alia ab his, quae in noslra pa- tria inveniuntur, et ipsa novitas juvat ad excitan- dam devolionem, saepe ctiam peculiari araore fe- riniur erga sancti alicujus memoriam, quae procul abesta nobis, el eo accedere non parum juvat, li- cet habeamusdomi memorias celebriores. Ex his ad argumentum Oalvini dioo: Cullum vo- luntarium dici eum, qui sine ralione suscipitur, nt si quisvoveat se non iturum ad mensam, nisi bislaveritraanus. At cultus qui exhibetur Deo per aclus virlutum, non dicilur voluntarius, licet non sitpraeceptus, utpatet Num. 30. ubi Dominus ju- bel impleri vota rerum non praeceptarum. i.ini.it ii.iuiLS 88f rssii [Nyssciii illiiiii oriilioiiciii; iiiiiii ikm- Ii.iImIiii- Iii i)pi'i-iliii.N i'Jiis, iici' sriliir i|iiis iljiiiii vcrUMit lii «inr- IIIOIHMII lillllUIIII, «l lurh! rllillll ^IJII'C(^ llllll llivc- iiiliii'. .^^rciiiiilo ilico: lii c.i or.ilioiic iioii rcprclicinli i\\> soliilc piM'c;.;ritiiilioiiciii III llicriis;ilciii , m;i| rcpic- liciiili cjiisiiioili pcrc|^M'iliiilioiiciii III rcrlis pcrso- lii-<, hlc^l, iiioiiiicliis cl Miiirliiiioiiiiililiiis; Naiii (|(< tiililiiis soliiiii i'o loco ii^Mtiir. Qiiiiiiivis iiiilciii pcn;- ^M'iiinlio sil lioii.i, l:iiiicii noti oiiiiiiliiis coiivcinl , (piiil;iiii ciiiiii stif.l (piiliiis iioii coiivciiil pcrc^M'iti;iri ipiiilcs siiiU iiiuli(M'cs, iiisi iiiii^miiiiii «^l liiliiiii liii- l)(>iiiil coinilatiiin: ilcin iiioiKicln.ipii in (-liiiislris.in silciilio, prccilnis, sc iciiiiiiis c\crcciilnr , illoriiiii ciiiiii iiuijns Itontiin iiii|iciliictnr niinori; liono pc- rc^riniilionis. Kl liooinoilo .loiiiis lih. .'l. rospondci iiil ciiliiiniiiiis(lliitiilii coiilr.i iilili.itcni 'riicodiMinnuii: «lixcriil ci)iiMl".l;iti'liiis iililiiiti liiinliiiili iicrcnnniiiio- iios 11(1 iirhcin: Qinm' lu- viondvlnxi /itos rvlincs iii tHiHKislcrio, otin>ih iiiitlis oiiiiifs /fo;;i(n/).'^llcspoM- (lct Joniis pro iihhiilc. (iiiin pcrcnriiialio csl Imnti, sctl.non convcnil nionochis: siritl cl niiiilidc bo- •iKio sunl, scd non convcniunl profcssorihus con- lincntiac. Sic (Ui;\m Hicroiiyintis , ipii t;iiii intillii «livil in huulcni porciiriiiiilioiuim, l;imcii Piiiiliiuuii monaclmin (loliorliilnr ii juMcj^iniiliono . (]iiiii pro- posilo cius in;ii;is coiimmucIkiI (piics, ol sl;il)ilil;is inoniislorii. Ihi oli;im rcclc niomiil iiliMii llicrony- iniis, s. Anlonium, (piiti moiKiolius orat, mmi(]ti;im l)orO}:;rio;i!iini ad loo.i saiict;i. Ilihirioiiom aiilom (pii;i iii l\il;ieslina dogol);il, somol laiiliim looa saii- «•I;i iiivisisso, no vidoroliir oonlomiioro rcligioiiom (M>runi looorum, qmo. in viciiu;i oriinl. Sic erjro ol (iroi^orius nysscmis laoil: n;im ;ilio(pii qinMnodo croiiibilo osi NyssiMuim voiuis-^c roprolioiidor'! , quod sciebal facluni a s. Alexandro marlyre , suac rogionis liomino. ct qiiod iu>ii ignorahal laudari ah omnihiis doolorihus suae aolalis. Sed diluamus ohjecliones. Ad primam rationom dico: Ea prohari solum, iiorcgrinationem non csse opus nccossariiim ad porroolionoin,vcl ad saUilom. Lt ad hoc sohim prohanduni adlertura Grei^orio; nam monachi illi pulahanl se non posse esse per- foctos, nisi vidcrenl locu sancta,quod certe faJsuni crat. Ad scciinclam dico: llla pericula recte probare, pf^regrinationem non csse omnibns accomodatam. sed solum viris maturis, ct quihus parum aut niliil periculi immincal.Gregorins igilur recte argumen- tatur, qnia de sanclimonialihus agit.cum dioit pro- plcr pericula deherc omilli ejusmodi peregrinalio- iies; nulli enim hominum generi magis cavenda sunl pericula tenlationum.quam sanclimonialibus, quibus et sexus, et professio caulionem raaximam indicil. Ad terliam dico: Mhil esse Hierosolymis quod non possit alihi inveniri,siagaraus dc rebus essen- tialibus et neccssariis ad religionem;Dcus est ubi- que, sacramenla, lempla, allaria ubique eliam in- veniri possunl: et hoc suHiciehat Gregorio, ul sua- derel monachis et virgiiiibus, ne soUiciti essent pro ilinere hierosolymihmo: tamen interim negari uon polest, quiu uliquid sil Hierosoiymis, quo de- \iiilo jiiMiri piissji, ipiod iilihi iioii liivrnltiir, nlinl- lilili .scpillrhnim Doiiillil, cl loi-ii lllii Siiliclil, ipi:ii! lolics noiiiiiMiH rtil(;iivll, vA In (piiliiiH tol iiilruhilin opcriitiiH (*^l. Scil liii'M- iion liiiili fiiclciid:! Kuril iil piopiiTca (i|iorlc.it ilc.s(Mi'r(; iiiiijorii hoii'!.