[Examen Theologicvm: Brevi Et Perspicva Methodo Conscriptvm; Svperiori Editioni Accesserunt duo Lemmata: prius de Lectione, posterius de Interpretatione sacrae Scripturae: huic etiam postremae editioni accessit breue Opusculum de formandis studiis, eodem authore; (Morgiis, 1584)]
Benedictus Aretius, born circa 1522 in Bätterkinden, within the canton of Bern, was a distinguished Swiss theologian, reformer, and natural philosopher. Originally bearing the surname Marti, he adopted the Hellenized name “Aretius” to reflect his scholarly pursuits. His early education in Latin schools paved the way for advanced studies in theology, astronomy, mathematics, and botany at the universities of Bern, Strasbourg, & Marburg. In Marburg, he served as a professor of logic and dialectics. In 1548, Aretius returned to Bern as a schoolteacher, ascending to the position of rector by 1549. By 1553, he was appointed professor of Greek and Hebrew at the High School in Bern, and in 1563, he succeeded Wolfgang Musculus as professor of theology. His tenure was marked by a steadfast commitment to Reformed orthodoxy and the promotion of ecclesiastical unity. Notably, in 1566, he authored a defense justifying the execution of the antitrinitarian Valentin Gentilis, upholding the traditional doctrine of the Trinity. Aretius's scholarly contributions were extensive. His “Theologiae Problemata” (1573) offered a systematic exploration of Christian doctrines, while his “Examen Theologicum” (1557) underwent multiple editions, reflecting its widespread influence. He produced commentaries on the New Testament (1580), the Pentateuch (1602), and the Psalms (1618), as well as a commentary on Pindar (1587). His interest in natural philosophy led to the “Stocc-Hornii et Nessi Descriptio” (1561), detailing the flora of the Stockhorn and Niesen mountains. Additionally, he authored a Hebrew instructional text for schools (Basel, 1561). Benedictus Aretius passed away on March 22, 1574, in Bern, likely due to the plague. His legacy endures through his theological works and contributions to natural science, exemplifying the integration of faith and reason characteristic of Reformed scholasticism.
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A middle place between eternal life and extreme condemnation, in which the souls of the deceased are contained to be purged and expiated from certain sins, for which satisfaction hath not been made here to divine justice.
There is no other than that which we suffer in this life. But that after this life cannot be confirmed from the sacred Scriptures. But it is a superstition adopted from paganism into Christianity: which seemeth to be derived from Virgil and Plato. Plato in Phaedo affirmeth that souls are purged in the underworld, and that there are certain curable sins which can be blotted out in a certain space of time in the Acherusian marsh, also by the intercession of those against whom they sinned in life. But those who seem to be incurably affected because of the greatness of their sins, these a fatal destiny casteth into Tartarus, whence they never come forth. And in Book 2 of Politics, he affirmeth there are rites which free us from evils there. And in Book 10 of Politics, he decreeth punishments, and how and when they may at length be freed from them.
The pagans contrived it to terrify men and restrain them from crimes. Christians abused this pretext for gain. For they saw it was a profitable thing if they persuaded men that after this life certain sins could be blotted out by the intercessions and prayers of the living for the dead. And because there is no deliverance from hell, cunning men instituted a purgatorial fire, which could be extinguished by prayers and intercession redeemed with money.
Hence the releases and purifications of souls from purgatory are received and heard daily with great applause.
They have no direct testimonies. Wherefore they attempt to prove this by consequence:
Response: But since the rich man obtaineth nothing, neither for himself nor for his brethren, the place sufficiently showeth that the punishments after this life are insoluble. Less doth the history of the other Lazarus, John 11:1, contribute to its defense.
Response: I deny the consequence. For they must prove that Christ here speaketh of purgatory, which they cannot. Then, their collection is false, that they collect: therefore some will come out thence, namely those who have paid the uttermost farthing. But Christ speaketh of fraternal reconciliation in this life, in which while we will not be reconciled, that prison awaiteth us beyond this life, that is, eternal damnation: “Thou shalt not come out thence, till thou hast paid the uttermost farthing,” that is, never. For so must the word “till” be taken. Which reason confirmeth: they are never to be paid: therefore they never come out thence.