Gonesius, I'eter {Comjza, GoniadzU, Goniondz- ii\ one of the early Unitarians of Poland, was Ijorn in Goniadz in 1525. His opposition to the doctrines of the Reformation in the early part of his public career won him the support of the Roman Catholics; but hav- ing in 1554 undertaken a journey through Germany and Switzerland, he became imbued with the doctrines of Servetus, and on his return to Poland he rejected all creeds except the Apostles', and openly advocated Uni- tarianism. He declared himself against infant bap- tism also. Ciiiefly through his influence, the Reform- ed Church of Poland was divided in 15G5 into two par- tics, Trinitarians and Unitarians. See Sandii Bihli- othera Antitrin. p. 40; Fock, Der Socinianismus (Kiel, 1847) ; I.ukaszewicz, Geschichte d. reforniirten Kirchen in TMhaiien, ii, G9 (Lips. 1848-50) ; IMoshcim, Ch. Hist. iii, 228, note 12 ; Herzog, Real-Encyklop. v, 245 ; Kra- sinski, R( formation in Poland (Lps. 1841).
Gonfalon, a large colored banner, cut at the bot- tom so as to leave pendant points. The name is applied principally to ecclesiastical banners, carried around to raise the vassals of a church lief to defend church property. The color was varied accordinj^ to the char- actor of the patron saint of the church or monasterv, e. g. red for a martyr, green for a bishop, etc. The
bearers were called rjovfaloniers. Some writers as- cribe to these the origin of the practice of carrj'ing banners in the Roman Catholic processions.
Gonorrhoea. See Issue.
Gonsalvi. See Cons.\lvi.
Gonzaga. See Aloysius of Gonzaga.
Gonzalez (Gonzalo) de Berceo, Juax, the most ancient Spanish poet, was born in 1196 at Avila, in Castile, entered the Benedictine order, and died in 126G. He is the author of poetical works on the Mass, on Doomsday, on the Virgin Marj-, on the Life of St. Dominic, etc. They are printed in Sanchez's Colec- cion de poesias castellanas anteriores al siglo xv (Madrid, 1775-90, 3 vols.). Some writers on Spanish literature attribute to his works a decisive influence on the pecul- iar development of Spanish poetrj'. (A J. S.)
Gonzalez, Tirso, a Spanish Roman Catholic the- ologian of the 17th centurj'. Having entered the or- der of Jesuits, he became professor at the University of Salamanca, and was elected general of his order about 1685. He opposed the doctrine of probabilism (q. v.), which was upheld bj' the casuists of the order, and affirmed that it originated not among the Jesuits, but among the Augustinians, one of whom, Michael Salonius (1592), was its author. According to Gon- zalez, it was only in the year after it was promulgated by Salonius that it was adopted b}' the Jesuit Valen- tia, and developed in 1698 by Vasquez. "V^'hile ad- mitting that the doctrine was held by the majorit}' of the Jesuits, he pointed at Fernand Rebello, Paolo Com- itelo, and Andrea Le Blanc {Candidus P/iilolefes), who had opposed it in their writings. Yet Gonzalez did not consider it obligatory for all the members of his order to adopt his views : he permitted each one to fol- low his opinions and Ms interest. The work he wrote on the suljject encountered so much opposition that it remained twentj'-five j'ears in MS. before being print- ed, and afterwards appears to have found but few par- tisans among the Jesuits. Father Oliva, director of the Index, greatly opposed the book, notwithstanding the approbation given to it by pope Innocent IX. The first edition bore the title Fundamentum Thealogice moralis, id est iractatus theoloyicus de recto vso opinio- num probabilmm (Dillingen, 1689 ; Naples, Rome, Ly- ons, Antwerp, 1694, 4to). The text of the latter edi- tions has been altered in several passages, and the earlier ones have been destroyed. Gonzalez Avrote also Be InfaUibiUtaie Romani Pontijicis in dejin%endis fidti et moruni controversiis extra concilium (jenerale (Rome, 1689, 4to; printed b}' order of Innocent IX, and sup- pressed by Alexander VIII): — Manvductio ad conver- sionem Mahometanoi-um (Dillingen, 1680, 4to) : — Veritas Reliffionis cathoUcm demonstrata (Lille, 1696, 12mo). See Dupin, Bibli. des Aitteurs eccU-s. du 17""" siecle (pt. iv) ; Jour, des Savants (1695, 1698) ; Richard et Giraud, Bibl. sacree ; Hoefer, Nouv. Biog. Generale, xxi, 252.
Good (Lat. bonvjii) is varioush' defined by moral- ists, according to the nature of their ethical theories. The Stoic would define it to be that which is according to nature ; the Epicurean, tiiat which increases pleasure or diminishes pain ; the Idealist, that which accords with the fitness of things ; the Christian theologian, that vhich accords with the revealed u-ill of God. So the ]ihiloso])liical schools give various and even contra- dictory definitions of the highest good (sunimum bo- num). Thus Aristippus placed it in ])leasure in ctctiv- itg ; Epicurus, in pleasure in repose; Zeuo, in tran- quillity of mind ; Kant, in well being conditioned on morality ; the IMaterialists, in self-love.
Schleiermacher states his views of the subject as follows: In ethics there are three fundamental con- ceptions— duty, virtue, good. Duty is the obligation of moral action ; virtue is the moral power of the agent ; the highest good is the objective aim of Iioth. In the systems of Kant and Fichte, ethics is the doc-
GOOD
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GOOD FRIDAY
trino of dutij, and its development becomes simply a treatment of individual virtues. In opposing this view, Sclileiermacher maintains that a sj'stem of mor- al precepts, or fornndas of duty, even though it might embrace the whole life of man, could onlj' be applied in isolated cases and single acts, leaving the moral life as a whole still unexplained. It is onlj' in a ver}^ lim- ited sphere that a moral agent acts alone, and without reference to other agents ; and his virtue has relation to a general state of things, to produce which other agents co-operate. Sclileiermacher charges the exist- ing ethical systems with making an unnatural schism between the law of action (duty) and the active power (virtue) on the one hand, and the resulting actions on the other hand; and also with leaving entire spheres of human action, of unquestionably moral character, in the domain of adlaphora (things indifferent), instead of bringing them under the authority of moral law. To remedy these alleged confusions, Schleiermacher seeks for an organic principle of ethics, which shall be at once objective, systematic, and comprehensive. He finds it in the highest good, which can be completely apprehended, not in its relations to the individual mere- ly, but with reference to the human race as a whole. From this principle the whole spliere of ethics maj' be mapped, jilacing imiversal nature on the one hand, and the organizing reason (the universal reason of human- it}') on the other. In this tlieory Schleiermacher ex- pressly recognises the authority of Plato, who, in his Phikhus investigated the "highest good." Aristotle, in whom the idea of virtue was the highest, places the highest good in evcaijiovia, individual hap])iness — not, however, in the Epicurean sense, but in tlie sense of ^dji/f TeXfiag tvipyna Kar apiHjv TtXtictj', the work- ing out or realization of a perfect life through perfect virtue.