eral way that a certain philosopher, by name Phantasma—Illusion—advanced that God is the rewarder not of nouns but adverbs [not names, but qualities], and it is clear that for obedience to be true, grace or love is needed. Then other circumstances are involved in this adverb, how, because one that is called upon to obey ought to perform the work commanded out of love, in humility, wisely, joyfully, bravely, and promptly. The last condition is when—namely, it is fitting to perform the work commanded, as has been said before, with respect to time, for without doubt there are many acts good generically and also acts neutral, which it is not expedient to command at any time whatever, and consequently it is not expedient to yield obedience to them at any time.
However, as for this [namely, that the inferior obey the superior in all things], it is argued up to this point thus: Suppose that the pope should, by the bond of holy obedience and upon the assurance of obtaining absolution from penalty and guilt or some other spiritual benefit, bind every cleric subject to him to resist the first pope obedient in all things, and that he should bind every laic by a similar formula to resist the first disobedient pope and let the injunction be made under the severest of anathemas—and suppose in addition that every cleric or laic subject to our pope was first obedient to him and that every cleric resisted every laic and vice versa. Here the contradiction would be manifest because it is allowed that Peter the cleric and Paul the laic were not at first in opposition, resisting one another, and I ask whether Peter being for the moment obedient is resisting the pope. If so, then we must say that for that moment Paul was disobedient to the pope because, inasmuch as he resists Peter who is disobedient to the pope in all things, and it was enjoined that he should resist the first disobedient pope, it follows that Paul incurs the mark of disobedience, and so also Peter for the moment being disobedient
