ure with astronomy and opposed the Copernican theory, so now he mingled Scripture with political economy and denounced the lending of money at interest. He called attention to the fact that the Scriptures, the councils of the Church from the beginning, the popes, the fathers, had all interpreted the prohibition of "usury" to be a prohibition of any lending at interest; and he demonstrated this interpretation to be the true one. Simon was put to confusion and his book condemned.
There was but too much reason for Bossuet's interpretation. There stood the fact that the prohibition of one of the most simple and beneficial principles in political and economical science was affirmed, not only by the fathers, but by twenty-eight councils of the Church, six of them general councils, and by seventeen popes, to say nothing of innumerable doctors in theology and canon law. And these prohibitions by the Church had been accepted as of divine origin by all obedient sons of the Church in the Government of France. Such rulers as Charles the Bald in the ninth century, and St. Louis in the thirteenth, had riveted this idea into the civil law so firmly that it seemed impossible ever to detach it.[1]
As might well be expected, Italy was one of the countries in which the theological theory regarding usance was most generally asserted and assented to. Among the great number of Italian canonists who supported the theory, two deserve especial mention, as affording a contrast to the practical manner in which the commercial Italians met the question.
In the sixteenth century, very famous among canonists was the learned Benedictine, Vilagut. In 1589 he published at Venice his great work on usury, supporting with much learning and vigor the most extreme theological consequences of the old doctrine. He defines usury as the taking of anything beyond the original loan, and declares it mortal sin; he advocates the denial to usurers of Christian burial, confession, the sacraments, absolution, and connection with the universities; he declares that priests receiving offerings from usurers should refrain from exercising their ministry until the matter is passed upon by the bishop.
About the middle of the seventeenth century another ponder-
- ↑ For the declaration of the Sorbonne in the seventeenth century against any taking of interest, see Lecky, Rationalism, vol. ii, p. 248, note. For the special condemnation by In. Decent XI, see Damnatæ Theses, Pavia, 1 715, pp. 112-114. For consideration of various ways of escaping the difficulty regarding interest, see Lecky, Rationalism, vol. ii, pp. 249, 250. For Bossuet's strong declaration against taking interest, see Œuvres de Bossuet, edition of 1845, vol. xi, p. 330, and edition of 1846, vol. ix, p. 49 et seq. For the number of councils and popes who condemned usury, see Lecky, Rationalism, vol. ii, p. 255, note, citing Concina.
