A History of the Inquisition of Spain (Vol. 1-4). Henry Charles Lea
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target="_blank" rel="nofollow" href="#ulink_da85207e-9207-5e48-a0bf-cb3e8dcfad97">[92] Clemencin, p. 139.
[93] Coleccion de Cédulas, IV, 136, 164, 173, 185, 336, 338; V, 669; VI, 425.—Novís Recop. Tit. xxxv, Lib. XII, ley 18.
[94] Córtes de los antiguos Reinos, IV, 356 (Madrid, 1882)—“E las leyes e costunbres son sujetas alos Reys, que las pueden hazer e quitar a su voluntad, e vuestra Alteza es ley viba e animada en las tierras.”
[95] Coleccion de Cédulas, IV, 333.
[96] Mariana, Lib. XXVIII, cap. xi; Tom. IX, Append. p. xix.—Giustiniani, Historie degl’Ordini Militari, pp. 386, 425, 460 (Venezia, 1692).
[97] Cartas de Ximenes de Cisneros, pp. 120, 131, 181 (Madrid, 1867).—Wadding, Annales Minorum, ann. 1516, n. 12.—Gachard, Correspondence entre Charles-Quint et Adrien VI, p. cxi (Bruxelles, 1859).
[98] Thus Father Gams attributes the Spanish Inquisition to the national peculiarity of the Spaniard, who requires that the State should represent God on earth, and that Christianity should control all public life; he demands unity of faith and not freedom of faith. The Inquisition is an institution for which the Church has no responsibility.—P. Pius Gams, O. S. B., Die Kirchengeschichte von Spanien, III, II, 7, 8, 11, 12.
[99] Septimi Decretal. Lib. V, Tit. i, cap. 5.
[100] Paramo de Orig. Offic. S. Inquisitionis, p. 164.
[101] Fortalicium Fidei, fol. 147b (Ed. 1494).
[102] Canon. Apostol. n. 69, 70.
[103] Concil. Eliberitan. cap. 16, 49, 50, 78.
[104] S. August, de Adult. Conjug. Lib. I, cap. xviii.
[105] S. Ambros. Epist. XL, n. 26.
[106] S. Joh. Chrysost. adv. Judæos Orat. I, n. 3, 4, 6. Chrysostom’s indignation was especially aroused by the popular belief among Christians in the peculiar sanctity of the synagogues, which rendered oaths taken in them more binding than in a church.
[107] Socrat. H. E. VII, xiii.
[108] Lib. XVI, Cod. Theodos. Tit. viii, Ll. 6, 9, 12, 21, 22, 25, 26, 27; Tit. ix, Ll. 2, 3, 4, 5.
[109] Novell. Theodos. II, Tit. iii.
[110] Edict. Theoderici, cap. 143.—Cassiodori Variar. IV, 33, 43; v, 37. Cf. III, 45.
[111] Concil. Agathens. ann. 506, cap. 40. This was embodied in the canon law (Gratian. Decr. Caus. XXVIII, Q. i, cap. 14). The apologetic tone in which Sidonius Apollinaris, Bishop of Clermont, speaks of Jews whom he likes and who “solent hujusmodi homines honestas habere causas” shows that the more enlightened churchmen felt that any favor shown to the proscribed race exposed them to animadversion (Epistt. Lib. III, Ep. 4; Lib. IV, Ep. 5).
[112] Concil. Quinisext. cap. 11 (Decr. Caus. XXVIII, Q. i, cap. 13).
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