1325. The second subject of their argumentation was whether anyone would be admitted into heaven other than those who had suffered persecutions and miseries in the world, something which the apostles also maintain quite emphatically when they are in the state of their former, bodily life. Then they want to judge, and when they are permitted, only by way of trial, to judge, I was told that they then do not like to admit anyone into heaven but martyrs and those who have suffered persecutions and consequently, miseries. So they again understand the words of the Lord literally, that those are blessed who suffer such things [Matt. 5:11], just as the words say. They therefore also maintain that they deserve heaven, and thus inherit it because of merit. And so they try to close out any others, first wanting to judge them so that they will undergo punishment.
So that is their kind of judgment, as they have said before from time to time, supposing themselves to be preferred because they had endured such things more than others and had published the Gospel throughout the world. On these matters there had often formerly been contention.
1325. The second subject of their reasonings was whether anyone would be admitted into heaven save those who have suffered persecutions and miseries in the world. The apostles maintain this quite vehemently when they are in the state of their former life, or that of the body, and they want to judge accordingly. And it was also said that when it is allowed them to judge simply for the sake of trial they are unwilling to admit into heaven any except martyrs and those who have suffered persecutions and consequent miseries. Thus it is according to the sense of the letter that they understand the Lord's words that they are blessed who suffer such things [Matthew v 11 as the words say. They want to merit heaven, therefore, and to inherit it from merit, and so to exclude others, whoever they may be, and to judge that they should first undergo punishments. Such is the nature of their judgment, as they have also said before. In this way they suppose that they are to be preferred because they had suffered such things more than others, and had published the Gospel throughout the world. Concerning these matters there have often been contentions before.
1325. Alterum objectum ratiocinationum erat, num aliquis admitteretur in coelum, nisi qui persecutiones et miserias passi sunt in mundo, quod etiam defendunt satis vehementer quoque apostoli, dum in statu vitae prioris seu corporis sunt, ac ita judicare volunt, et dum iis licet, modo tentaminis causa, judicare, tunc dictum est, quod alios in coelum admittere nolint, quam solum martyres, et qui persecutiones passi, et sic miserias, ita quoque intelligunt verba Domini, secundum sensum literae, quod beati qui talia patiuntur, secundum verba [Matth. V: 11-]; ideo quoque mereri volunt coelum, et sic haereditare illud ex merito, quare alios quoscunque 1
excludere volunt, et prius volunt judicare, ut sustineant poenas; tale quoque est eorum judicium; quod passim prius dixerunt, ita praeferendos se putantes, quia prae aliis talia sustinuerunt, et Evangelium per orbem divulgarunt; de quibus prius saepe contentiones fuerunt.
Footnotes:
1. The Manuscript has alios, quoscunque