In his Defensio fidei catholicae de satisfactione Christi adversus Faustum Socinum Senensem Grotius makes use of sources taken from Roman law. We discuss three examples and ask the question whether something may be said about the weight of the arguments Grotius has taken from Roman law, mainly the Digest. The first one relates to his belief that it is a matter of public interest that crimes do not remain unpunished and he calls this argument even a trivial commonplace: Hoc enim iudicare videtur trita sententia delicta puniri publice interest. (2) The second example is Grotius’s thesis that si alio animo alius idem solvat, liberatio non contingit. (3) The third example is his thesis that ex Romanorum legibus … poenae variantur pro conditione personarum which he also justifies with an impressive number of references. The conclusion is that Grotius uses these arguments, as if they were propositions suitable to function as part of the theological construction apt to rebut the views of Socinus, but for that purpose Grotius´s quotations are generally taken out of their original context and landed on a sort of Procrustean bed of his theological presuppositions.

中文翻译：

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借着十字架的血成就了和平

在他的 Defensio fidei catholicae de scalinge Christi adversus Faustum Socinum Seensem Grotius 中，使用了取自罗马法的资料。我们讨论了三个例子，并提出了一个问题，关于格劳秀斯从罗马法（主要是文摘）中获取的论点的分量是否可以说些什么。第一个与他的信念有关，即犯罪不会不受惩罚是一个公共利益问题，他称这一论点甚至是微不足道的司空见惯：Hoc enim iudicare videtur trita sententia delicta puniri public interest。(2) 第二个例子是格劳秀斯的论点，即si alio animo alius idem solvat, liberatio non contingit。(3) 第三个例子是他的论文 ex Romanorum legibus … poenae variantur pro conditione personarum，他也用大量的参考文献证明了这一点。