RELIGIOUS ENCYCLOPEDIA
Lully
the thirteenth century who lauded him under the title of Doctor illuminatus, but later philosophers and theologians such as Agrippa of Nettesheim, Giordano Bruno, and Kircher were much interested in his system, which seemed to offer an easy road to the coordination of all sciences in one master science. However external and arbitrary the method may appear, it must not be forgotten that the whole scholastic method, built up on the traditional logic and metaphysic of Aristotle, was open to the same objection. Ritter points to the technical logical symbols attributed to Raymond's countryman Petrus Hispanus (d. 1297) as a possible model for the system; but it is more probable that he followed Jewish or Arabic predecessors; he himself uses Kabbala as an alternative title for his art, explaining it as " the reception of truth divinely revealed."
He attempted to employ this method for the solution of various problems in the individual sciences— not merely logic and meta-
3. Scien- physic, grammar and rhetoric, but also tific. geometry and arithmetic, physics and chemistry, anthropology, medicine and surgery, law, politics, and even military tactics. As with Roger Bacon, a remarkable tendency is apparent to the use of observation of nature and the attainment of real encyclopedic knowledge, in contrast with scholastic formalism.
His apologetic and polemical works are directed
against two classes of adversaries, the " ignorant "
who reject learning as dangerous to
4. Polem- faith, and the " unbelieving " who reical. ject the Christian doctrine as opposed to reason. He attacks specially the Averroistic view, then rather widely prevalent even in Christian circles, of the " double truth," according to which a man might believe as a catholic Christian what according to the laws of reason was impossible. A whole series of treatises is directed against Averroes. He considers faith and knowledge as inseparably connected, and the attempt to separate them as the greatest hindrance to the spread of Christianity, so dangerous to souls that he invokes the aid of the secular power against it. Some of the treatises against Mohammedanism are written in Arabic, such as the Alchindi and Teliph written at Miramar between 1275 and 1285. Lully is particularly fond of the dialogue form, which he uses with some skill. Noteworthy among the dialogues intended to serve his missionary aims is the Liber de quinque sapientibus, in which a Roman, a Greek, a Nestorian, and a Jacobite Christian dispute among themselves and with a Saracen, and a special attempt is made by the first-named (Latinus, i.e., Raymond himself) to instruct the Saracen in the errors of Islam. Another of somewhat similar form is the Liber de gentili et tribus sapientibus, in which the interlocutors are a pagan philosopher, a Jew, a Christian, and a Saracen. The Disputatio Raymundi Christiani et Hamar Sarraceni (1307) is an extended defense of the doctrines of the Trinity and the incarnation against the Mohammedan philosopher Hamar.
Under the head of specifically dogmatic writings the first place is taken by expositions of the exist-
ence and nature of God, especially of the Trinity. Others deal with the creation and fall of man and the doctrine of the atonement, 5. Dog- which Raymond conceives, in a way matic. reminding the reader of Anselm, as an infinite satisfaction offered by the God-Man for an infinite debt. In matters of ecclesiastical discipline he had a keen insight into the conditions of his time, and hit some of their most salient defects, as in his expressions on the value of pilgrimages and the excessive veneration of crosses and pictures, or in his portraiture of the various classes and orders in Christendom, their duties, virtues, and vices.
Of special interest are the works written for practical edification, such as the Liber mille proverbiorum ad communem vitam, the Liber de orationibus, and the Liber de contemplationibus 6. Ascetic, in Deum; several treatises on devotion to the Virgin; and a number still unprinted, such as De centum signis Dei, De septem sacramentis, and De septem donis Spiritus Sancti. A remarkable work is the religious romance Blanquerna (or Bracherna), written in glorification of Christianity and especially of monasticism; the hero is conducted through a great variety of situations, being successively a married man, a hermit, a monk, an abbot, a bishop, archbishop, cardinal, and pope, finally laying aside the tiara to end his days according to the ideal of Franciscan sanctity in mystical union with God and seraphic love.
III. Posthumous Fortunes: The Roman Catholic Church long wavered between honoring Raymond as a saint or condemning him as a heretic. The Dominican Nicolaus Eymericus, inquisitor of Aragon in the fourteenth century, brought charges against his works before Gregory XL, who forbade the reading of some of them, and subsequently (1376) condemned a hundred propositions extracted from them, apparently as leading to a rationalistic rebellion against church authority. The authenticity of this bull was early contested by the adherents of Raymond, while the Dominicans supported the attack on him. Paul IV. placed the writings condemned by Gregory XL on the Index (1559), but they were removed in 1563 at the Council of Trent on petition of the Spanish bishops. The controversy still went on; some works by Raymond's disciples, especially pertaining to alchemy, were prohibited, and Benedict XIV expressly affirmed the authenticity of the bull of Gregory XL though without renewing the condemnation — and Salzinger's edition of the works of the " Doctor illuminatus et martyr Raymundus Lullus " appeared without objection in his pontificate. Pius IX. authorized in 1847 an office of " the blessed Raymundus Lullus " for Majorca and conceded to the Franciscan order in 1857 the annual celebration of his feast-day on Nov. 27; but under the same pope in 1857 the officially authorized Analecta juris pontificii (II., 2480) upheld the authenticity of the bull of Gregory XL (O. Zockler-)-.) Bibliography: The only edition of the works of Lully approaching completeness is that by I. Salzinger, 10 vols., Mainz, 1721-48, of which vols, vii.-viii. did not appear. The earliest life, by an unnamed contemporary, which, however, only came down to the year 1312, is in Latin
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