would be resisting the pope. Then we should grant that Paul is obedient and Peter also, because before they resisted one another they were both obedient, and Peter by resisting, was not disobedient but, as follows from what has been said, his obedience is confirmed. And it is not valid to deny the pertinency of this case on account of the following things, namely, (1) because only what was neutral or possible was commanded and (2) because a prelate may command what in itself is impossible and altogether unreasonable, therefore, he may command that thing, and so there remains no reply except the truth that neither more nor less on account of his commanding do the cleric and the layman incur reward or penalty. For a command must be reasonable with God if it is to be obeyed. And then it would hold good, provided no one under human authority would make that command, since otherwise a man would become disobedient to reason. And it is clear that, as in the case supposed, there would be no possibility left of looking for remission or anathema, so in a general way there would not be in the case of a papal sentence except so far as one merited them in accordance with God's will. This logical objection must be solved. And similarly suppose, that Peter the prior had a second Twelve made up of conventuals all obedient to him, and he should bid the more stable Twelve not to speak with the other unless perchance by being disobedient it might bring the other to obedience. And it is clear that the second Twelve did not talk with the rest except, by obeying Peter, to bring the other to obedience, and Paul of the former Twelve should speak with Linus of the latter Twelve both of them excelling in this that they have regard to the injunction of obedience, so that, before the talking occurred, both were lawfully obedient to Peter; and the contradiction will appear.[1]
Page:The Church, by John Huss.pdf/309
OBEDIENCE TO PRELATES
257
