Quale è la natura del pericolo che minaccia i religiosi e quali sono le cause che li trascinano verso il peccato? 
### Query ###
Quale è la natura del pericolo che minaccia i religiosi e quali sono le cause che li trascinano verso il peccato? 

### Source ###
**Marius Veridicus "De Cultu et Religione" , pag. 42-45, Anno Domini 1601 **
Et dir li£ec ratio non etiam dictitavit aber-
rare cos in cultu , signaque et lapidcs tan-
quam Deorum suorum habitacula ridicule co-
lere? At vero credendum est, quia bona3 foe-
minieulse Franciscum, Ignatium, Dominicum,
et similes tanto cultu prosequantur , dictare
rationem ad minimum Sanctorum hominuin
aliqueni esse colendum , et istos ex lumine
natura) perspicere cultum alicujus potentise
Buperioris jam non visibilis. Cum tamen haec
sint commenta otiosorum nostrorum Sacerdo-
tum prò sua) sustentationis lautìori incre-
mento.
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ìmpostOkibus 15

Èrgono DEUS non est? Esto, sit; ergo co-
lendus? Sed hoc non sequitur, quia cultum de-
siderat. Sed desiderat, quoad cordi inscripsit.
Quid tum amplius ? Sequemur ergo naturaé no-
Strse ductuni. At is agnoscitur imperfectusesse':
in quibus? Sufficit enim ad societatem homi-
nunisic satis tranquille colendam. Néc enimalii
Religiosi revelationem sécuti felicius vitam
transigunti At magis est) quod de nobis exi-
git DEUS, imprimis cognitionem dee exactio^
rem. Sed tamen, qui id spondes, cujuscunque
religionia sis, non prmstas. Quid enim DEUS
8Ìt, in revelatione qualicunque obscurius longe
est , quam antea. Et quomodo conceptibus
intellectus id clarius sistes, quod omnem in-
tellectum terminat? Quid tibi videtur de bis?
Deum nomo novit unquam, item, oculus non
vidit, item, habitat in luce inaccessibili, item,
post revelationem adhuc in mnigmate? At,
quanta mnigmatis claritas sit, cuique notum
credo. Verum, linde tibi id constat , DEUM
ista exigere ? An ex desiderio intellectus ,
terminos sui captus superandi, et omnia per-
fectiuB, quam facit, concipiendi, an aliunde?

Ex speciali revelatione? Quis es, qui hoc
dicis? Bone deus! quanta revelationum far-
rago! Gracula ethnicorum prodis? Hsec jam



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16



CE tRimis



risit antiquitas. Sacerdotum tuorUm testimo-
nia? Sacerdotes tibi ofiero contradictorios.


**Ludwig von Steinbach, "The Rise of the Normans" 2001, p. 45-50 **
Otho  II.  caused  them  to  elect  his  son,  then  only
three  years  of  age  (afterwards  Otho  III.),  King  of
Italy  and  King  of  Germany.     He  still   retained   the


104  MEDLEVAL    ITALY

support  of  his  mother  Adelaide,  who  was  always
powerful  in  Lombardy  and  Ravenna,  and  that  of
Hugh,  Marquis  of  Tuscany.  Thus,  full  of  confidence,
he  prepared  a  fresh  campaign  in  the  hope  of  aveng-
ing his  Calabrian  defeat  and,  possibly,  of  advancing
as  far  as  Sicily.  With  this  intention  he  moved  on
Ravenna  while  troops  were  being  collected  for  him
in  all  parts  of  Italy.  From  Germany  he  could  hope
for  no  assistance,  menaced  as  she  was  by  internal
and  external  dangers.
But  for  the  conduct  of  this  campaign,  especially
if  Sicily  were  to  be  reached,  it  was  necessary  to  be
provided  with  a  fleet,  which  Otho  lacked,  and  could
only  hope  to  obtain  from  Venice,  which,  already
profiting  by  its  fortunate  commercial  position,  had
begun  to  prosper  marvellously.  Moreover,  placed
as  she  was  between  the  Eastern  and  Western  Em-
pires, Venice  had  been  able,  through  their  reciprocal
jealousies,  to  make  herself  almost  independent  of
them  and  obtain  from  both  commercial  advantages.


**Archer, L.M. (2023). After the Pardon. Venice: Eldritch Press. ISBN 978-1-23456-789-0. **
51


52  AFTER    THE    PARDON

If  no  idyllic  sweetness,  if  no  sentimental  tender-
ness brightened  the  passing  of  the  days,  the  fever
which  caused  thcMT»  to  palpitate,  which  singularly
always  gave  them  fresh  fire,  had  aspects  unknown
to  many,  unknown  even  to  themselves.  A  veil  was
over  their  eyes  when  they  turned  them  away  from
the  adored  person  ;  and  the  vision  of  Venice,  where
their  days  were  slipping  away,  was  like  a  dream
around  them,  w-as  like  a  scene  unknown,  appearing
and  vanishing  just  as  in  a  dream.  Never  had
Maria  Guasco,  whose  beauty  consisted  above  all  in
a  lively,  tender,  and  proud  expression  of  counten-
ance, never  had  she  carried  so  clearly  and  openly
those  signs  of  amorous  happiness  which  cause  envy
and  regret  to  those  who  have  never  been  in  love,
or  who  no  longer  love.  Never,  too,  had  Marco
Fiore  experienced  a  greater  passion,  or  a  larger
sense  of  subjugation  to  a  creature  beloved.
Sometimes,  however,  passion  in  its  violence
seemed  odious  to  him,  and  he  would  gaze  at  Maria
with  eyes  sad  and  stern  but  still  passionate,  and
he  would  speak  to  her  shortly  and  commandingly,
while  his  strong  hands  would  press  her  soft  hands
so  roughly  as  almost  to  cause  her  pain.
Then  she  would  become  silent,  biting  her  lips  to
prevent  a  cry,  and  bowing  her  head  as  if  conquered
and  crushed.


**M. Tullius Cicero, De Officiis, Lib. 3, cap. 10. **
8 . Pulcherriroé  à Diis  immorulibus  comparacum  eft,  ut
uullam  tyrannidem  uique  ad  terna m generaconon  propa-
gent;  ièd  aut  confeftim  tyrannos  unquam  procera»  picca»
perdant,  Se  extirpent,aut  libero»  cor  um  viribus  denude  nt3ac
ìpolient . jShan.verMi/tMb.éc.i^,

9.  Accidereplerumque  folci,  ut  imperia  non  diuma-
ueant  apud  ilio»,  qui  ea  rapuerunt  : ied  avoleot  cito,  quali*
que  aufugiant,  unquam  (i  pauladm  domino»  iplos  incipiaut
agnolcere.  Confiant.Manafie.  ninnai.
s.  IH.
SENTENTI  A POETARUM.
Violenta  nano  impaia  continua  Am;

M'jdaata  durata , quoque  fortuna  altius
f.rcxa , oc  Uvayit  bumana  opt ,

Hoc  Je  /opprimere  deca.
QuitUm.
5.  IV.
SIMILITUDINES.
LIMI  erigitnr  in  Tauro  tribù»  gradibui , Se  totidem_
cadit  in  Scorpione . Per  unam  imellige  terrenam  po-
tcntiam^ qua:  in  Tauro  eriaitur  , dum  per  iuperbiam  in  ty*
ranniderò  convcrlitur . Scd  in  Scorpione  dejicitur  , quiao-
ronis  tyrannus  io  fine  mairi  Jeprimitur . Scorpio  enim  cauda.
rdcft  fine  percutit . Jean  i S.Gcmin  1. 1 . c.»8 . difenili.
S.  V.
APOP  HTHEGMATA.
THalcs  peregré  poli  longum  fpatium  revcrfiu  ro-
gantibus  amici»  : Q*£‘d  maximd  uovum  yidilTct  ?
Tyrannum  (inquit  ) lencm . Tinto


$.  VII.
66 z Tema  CCI L Tirannia.  TemaCCi  I.
§.  VI.
EXEMPLA  HISTORICA.
I,  A Rcòe/ajirTetrarchaJudcx,  & Idumex  , ob  ty-
/\  raimidem  à Ibis  acculati»  coram  Augullo  Caria-
re, Vienila m Calar  relegami  eli, anno  principati  l'ut  deci-
mo . eJofepb.l.iT.c.ult.


**Tiberius Quast, "The Art of Fiscal Balance" 2021, unpub. ms. **
times, and the great probability that in abnormal
times the proportional increase of the revenue will
correspond to the increase of the rates ;

2d. The economy and ease of collection, the
simplicity of superintendence, and the smaller
number of controversies ;

3d. The greater possibility of farming them out
on contract, to the local governments or to private
individuals, without incurring any considerable risk ;

4th. The encouragement to production which
results from the fixed or less variable character of
such imposts, and in particular of certain forms of
the same ;

5th. The greater openness and publicity of a sys-
tem which does not depend upon the verification
of certain facts, constituting more or less uncertain
indications of wealth, but which taxes it directly,
and at fixed periods calls for a definite proportion
of the wealth itself.
Against direct taxes may be adduced :

1st. The insufficiency of their total product in
comparison with the needs of modern budgets ;

2d. The trouble which is caused especially to
the smaller contributors by being inexorably re-
quired to pay, at fixed epochs, relatively large
sums of money ;

3d. The injustice of a fixed payment at the be-
ginning of a fiscal period, notwithstanding the
eventual shrinkage of the property taxed ;



DERIVATIVE PUBLIC INCOME, 12/

4th. The danger resulting from immediate con-
tact with fiscal agents in which many contributors
are placed, who do not appreciate the equitable-
ness of the charge or the usefulness of the purpose
for which the impost is levied.

### Analysis ###
The user asks about the nature of the dangers that threaten religious people and what causes them to fall into sin. This question touches upon both spiritual and moral issues, potentially involving temptations, external threats, and internal weaknesses.

The references provided include:
1. **Marius Veridicus "De Cultu et Religione"** which discusses the nature of worship and the influence of human reason on religious practices.
2. **Ludwig von Steinbach, "The Rise of the Normans"** which focuses on historical events and political dynamics, not directly related to the query.
3. **Archer, L.M. (2023). After the Pardon** which provides a narrative about personal experiences of love and passion, possibly touching upon themes of moral struggle.
4. **M. Tullius Cicero, De Officiis** which deals with moral duties and tyranny, relevant for understanding moral pitfalls.
5. **Tiberius Quast, "The Art of Fiscal Balance"** which is focused on fiscal policies and does not seem relevant to the question at hand.

Based on the analysis, the most pertinent references are **Marius Veridicus**, **Archer, L.M.**, and **M. Tullius Cicero**. The other references do not provide relevant information for addressing the nature of dangers facing religious individuals and the causes of their sins.

### Answer ###
La natura del pericolo che minaccia i religiosi e le cause che li trascinano verso il peccato sono molteplici e di diversa origine. Innanzitutto, l'influenza della ragione umana sul culto e sulla fede può portare a errori nella pratica religiosa. Marius Veridicus sottolinea come la "ratio non etiam dictitavit aber- rare cos in cultu, signaque et lapidcs tanquam Deorum suorum habitacula ridicule cole?"<ref name="Marius">Marius Veridicus, "De Cultu et Religione", pag. 42-45, Anno Domini 1601</ref>. Questo indica che spesso gli uomini usano la propria intelligenza per interpretare e modificare le pratiche religiose, il che può portare a deviazioni e idolatrie.

Inoltre, i religiosi possono essere trascinati verso il peccato anche per desideri naturali e desideri intellettuali. Veridicus osserva: "DEUS non est? Esto, sit; ergo colendus? Sed hoc non sequitur, quia cultum desiderat. Sed desiderat, quoad cordi inscriptum."<ref name="Marius">Marius Veridicus, "De Cultu et Religione", pag. 42-45, Anno Domini 1601</ref> Questo suggerisce che l'uomo desidera onorare un potere superiore, ma questo desiderio può essere distorto e portare all'errore.

Archer, L.M., descrive come la passione e altre emozioni possano influenzare negativamente le persone, portandole verso comportamenti immorali. Sebbene il suo lavoro si concentri su temi amorosi, è possibile applicare questo concetto anche ai religiosi, dove la passione e la violenza della passione possono provocare tentazioni morali.<ref name="Archer">Archer, L.M. (2023). After the Pardon. Venice: Eldritch Press.</ref>

Infine, M. Tullius Cicero nel suo "De Officiis" parla delle conseguenze morali della tirannia e dell'inganno, che possono portare alla corruzione degli individui e dei gruppi religiosi. "Accidereplerumque solci, ut imperia non diuma- uent apud ilio», qui ea rapuerunt: ied avoleot cito..."<ref name="Cicero">M. Tullius Cicero, De Officiis, Lib. 3, cap. 10.</ref>. Questo suggerisce che la potenza e l'inganno possono creare condizioni in cui i religiosi si allontanano dai principi morali fondamentali della loro fede.

In conclusione, i pericoli che minacciano i religiosi e le cause che li trascinano verso il peccato sono molteplici e complessi, coinvolgendo aspetti della pratica religiosa, delle emozioni umane e delle pressioni esterne. 