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Dist. 43, Art. 3, Q. 1

Book II: On the Creation of Things · Distinction 43

Textus Latinus
p. 991

Articulus III. De speciebus et differentiis huius peccati.

Consequenter quaeritur de huius peccati genere quantum ad eius species et differentias. Et circa hoc quaeruntur duo.

Primo quaeritur de speciebus huius peccati quantum ad numerum et sufficientiam.

Secundo vero quaeritur de his quantum ad uniuscuiusque propriam rationem.

Quaestio I. De numero et sufficientia specierum huius peccati.

Circa primum sic proceditur et quaeritur de numero et sufficientia specierum huius peccati. Et communiter consueverunt huius peccati sex species assignari, videlicet desperatio, praesumtio, obstinatio, invidentia fraternae gratiae, impugnatio veritatis agnitae et finalis impoenitentia. Sed quod multo plures debeant esse, videtur:

1. Quia, cum sint tres virtutes theologicae, videlicet fides, spes, caritas, quarum quaelibet ita est ad salutem necessaria, sicut alia; videtur, quod sicut est unum peccatum in Spiritum sanctum, quod est contra spem, videlicet desperatio, similiter debeat esse unum contra fidem, et aliud contra caritatem.

2. Item, virtutes cardinales multae sunt praeter poenitentiam, quae sunt necessariae ad salutem1: ergo sicut accipitur species peccati in Spiritum sanctum per oppositionem ad poenitentiam, ita deberet accipi per oppositionem ad alias virtutes cardinales.

3. Item, in Deo non tantum considerantur istae conditiones, videlicet misericordia et iustitia, sed etiam plures aliae, utpote bonitas et maiestas: ergo sicut sunt duae species huius peccati, quarum una est contra iustitiam, ut praesumtio, alia contra misericordiam, ut desperatio; ita videtur, quod duae aliae species deberent esse contra conditiones alias.

4. Item, septem sunt peccata capitalia, inter quae sunt aliqua ita magna, sicut est invidia: ergo sicut invidentia fraternae gratiae ponitur una species huius peccati, ita deberet poni superbia et ira.

5. Item, aeque magnum peccatum est impugnare bonitatem, sicut impugnare veritatem: ergo sicut est una species huius peccati penes impugnationem veritatis agnitae, ita deberet esse alia species penes impugnationem bonitatis.

6. Item, spiritus blasphemiae est peccatum in Spiritum sanctum, secundum quod dicitur in Glossa et in textu Matthaei duodecimo2; nec est aliquod praedictorum: ergo videtur, quod plures sint species peccati in Spiritum sanctum quam praedictae.

7. Item, quaero, unde accipiatur distinctio ista3 rum specierum. p. 992 Aut enim accipitur ex parte eius cui opponitur hoc peccatum, aut ex parte actuum substratorum, aut ex parte motivorum4. Si ex parte eius cui opponitur; cum illa sit gratia poenitentialis, et gratia poenitentialis sit una; videtur, quod una sola deberet esse species huius peccati. Si ex parte actuum substratorum; aut illi actus sunt principales potentiarum interiorum, aut non principales. Si principales; tunc non deberent esse nisi tres secundum numerum potentiarum5. Si penes actus non principales; ergo deberent esse multo plures quam sex. Si ex parte motivorum; similiter obiicitur, quia, cum plura sint motiva quam sex, plures erunt huius peccati species.

Iuxta hoc quaeritur, cum Magister non tangat in littera nisi de quatuor speciebus peccati in Spiritum sanctum, et alii ponant quinque species, alii sex, unde veniat ista diversitas. Quaeritur ergo, penes quid distinguantur istae species, et qui sit earum numerus et sufficientia.

Conclusio

Sex species peccati in Spiritum sanctum convenientius assignantur quam quatuor aut quinque.

Respondeo: Dicendum, quod peccatum in Spiritum sanctum directe est contra effectum Spiritus sancti, qui quidem dicitur gratia poenitentialis6. Haec autem poenitentialis gratia, secundum quod in Sacramento consideratur, tria respicit, videlicet medicum et aegrotum et ministrum. — Ex parte medici concurrunt ista duo: misericordia et iustitia, misericordia, per quam remittit offensam, et iustitia, per quam exigit emendam. Contra misericordiam est desperatio; contra iustitiam est praesumtio7. — Similiter ex parte aegroti duo concurrunt, videlicet detestatio peccati praeteriti et propositum non peccandi; nisi enim haec duo in se habeat, non est idoneus ad hoc, quod gratia Spiritus sancti habeat in ipsum efficaciam. Contra detestationem peccati est obstinatio; contra vero propositum non peccandi est finalis impoenitentia. — Similiter ex parte ministri duo concurrunt, videlicet veritas doctrinae, per quam peccatorem instruat, et sanctitas gratiae, per quam ipsum adiuvet et sublevet8. Contra veritatem doctrinae est impugnatio veritatis agnitae; contra sanctitatem gratiae est invidentia fraternae gratiae. — Et sic patet numerus et sufficientia, quare scilicet tot sunt species peccati, nec plures, nec pauciores.

Aliter potest accipi sufficientia dictarum specierum, quia, cum peccatum illud sit contra gratiam poenitentialem, in quantum per ipsam fit remissio peccatorum in unitate Ecclesiae, aut illud peccatum est contra poenitentiam, aut contra unitatem ecclesiasticam. — Contra poenitentiam autem potest esse dupliciter: aut per recessum a bono, et sic est desperatio; aut per obfirmationem in malo, et sic est obstinatio. — Si contra unitatem ecclesiasticam, sic est aut ratione veritatis, aut ratione bonitatis9. Si ratione veritatis, sic est impugnatio veritatis agnitae; si ratione bonitatis, sic est invidentia fraternae gratiae. Et hoc modo sumuntur quatuor species.

Nec iste modus assignandi repugnat ei qui dictus est, quia sub obstinatione, quae est obfirmatio in malo, clauditur praesumtio et finalis impoenitentia. Hoc enim ipso, quod obfirmatus est aliquis in malo, nec timet poenam nec proponit dimittere culpam.

Aliter sumitur numerus istarum specierum, quia, cum peccatum in Spiritum sanctum sit contra poenitentialem gratiam, aut est contra ipsam ratione sui, aut ratione antecedentium, aut ratione subsequentium. — Si ratione sui; sic est obstinatio. Si ratione antecedentium; cum ad poenitentiam antecedant timor et spes tanquam duae molae10, contra timorem est praesumtio, contra spem est desperatio. Si ratione consequentium; cum ad poenitentiam consequatur emenda, quae consistit in duobus, videlicet in vera confessione et bona satisfactione; sic sumuntur duae species, quarum una est impugnatio veri, altera est detestatio boni; et secundum istam assignationem obstinatio comprehendit obstinationem proprie dictam et finalem impoenitentiam.

Et sic patet numerus et sufficientia specierum, et qua ratione quidam assignant quatuor, quidam p. 993 quinque, quidam sex. Ille autem modus, quo assignantur sex species, convenientior est et communius tenetur, pro eo quod illud11 quod alii dicunt implicite, ille dicit explicite. — Iuxta hunc modum concedendum est, species peccati in Spiritum sanctum numero esse sex, et non plures.

Ad argumenta:

1. Ad illud ergo quod obiicitur, quod12 deberet esse peccatum in Spiritum sanctum contra fidem et contra caritatem; dicendum, quod illa ratio non cogit, quia non dicitur desperatio peccatum in Spiritum sanctum, quia est contra spem, sed quia directe repugnat dispositioni gratiae poenitentialis. Qui enim desperat de venia, nunquam ad gratiam se praeparat, sicut Iudas, qui « facilius desperans cucurrit ad laqueum, sicut dicit Augustinus13, quam ad petendum misericordiae beneficium ».

2. Ad illud quod obiicitur, quod sunt aliae virtutes cardinales praeter poenitentiam; dicendum, quod etsi aliae virtutes sint, tamen poenitentia proprie virtus est, per quam resurgit homo in gratia, et per quam remittitur culpa; et ideo peccatum, quod maxime est impugnativum gratiae, magis directe habet opponi poenitentiae14 quam alii virtuti cardinali. Praeterea, poenitentia non tantum est virtus, sed etiam Sacramentum, et utroque modo ei opponitur peccatum in Spiritum sanctum.

3. Ad illud quod obiicitur, quod aliae sunt conditiones Dei quam misericordia et iustitia; dicendum, quod etsi aliae sint, istae tamen sunt praecipuae, quae considerantur in opere iustificationis, et quas oportet attendere peccatores, ut possint redire ad gratiam; et ideo magis contra istas assignantur species peccati in Spiritum sanctum quam contra15 conditiones alias.

4. Ad illud quod obiicitur, quod septem sunt capitalia peccata ita magna, sicut invidia; dicendum, quod invidentia fraternae gratiae non ponitur esse peccatum in Spiritum sanctum ratione eius quod est capitale peccatum, sed ratione eius quod est impugnatio boni, quae directam16 habet oppositionem ad bonum poenitentiae.

5. Ad illud quod obiicitur, quod contingit impugnare bonitatem sicut veritatem et maiestatem; dicendum, quod in impugnatione veritatis agnitae clauditur impugnatio maiestatis et etiam bonitatis; quoniam veritas non tantummodo praedicat se, sed etiam praedicat et manifestat bonitatem et etiam maiestatem Dei; et dum aliquis scienter dicit contra veritatem, in qua praedicatur Dei maiestas et bonitas, per consequens maiestatem et bonitatem impugnat.

6. Ad illud quod obiicitur de spiritu blasphemiae, dicendum, quod comprehenditur sub impugnatione veritatis agnitae. Qui enim17 verbis falsis veritati Dei resistit, et blasphemare dicitur et veritatem agnitam impugnare.

7. Ad illud quod quaeritur, penes quid accipiatur numerus et sufficientia specierum huius peccati; dicendum, quod sumitur ex parte oppositi. Opponitur autem poenitentiae hoc peccati genus non solum ratione habitus poenitentiae, sed etiam ratione eorum quae concurrunt ad poenitentiae effectum. Et quia ista sunt sex, sicut ostensum fuit, duo ex parte medici, et duo ex parte aegroti, et duo ex parte ministri, propter hoc sex sunt species huius peccati.

Ad illud vero quod ultimo quaerebatur, iam patet responsio per ea quae dicta sunt.

Scholion

I. Duae huius articuli de peccato in Spiritum S. quaestiones, scilicet quoad numerum, distinctionem et sufficientiam senarii numeri, nec non specialiter quoad singulas species, ab aliis antiquis magistris unica quaestione solvuntur. — In senario numero convenientius assignando posteriores Scholastici conveniunt, excepto Aegidio R., qui, ut iam diximus, octo peccata huius generis distinguit. — Primus modus, quo sufficientia huius numeri explicatur, breviter traditur ab Alexandro Hal. et receptus est etiam a Petr. a Tar. nec non a S. Thoma, qui tamen etiam alium modum suggerit. Concise idem docetur a S. Bonav., Breviloq. p. III. c. 11.

II. Circa sequentem quaest. notandum est quod dicitur in corp.: « Nullum nomen praedictarum specierum est impositum alicui earum, secundum quod est praecise peccatum in Spiritum S. »; quod in solutionibus ad oppos. de singulis demonstratur. — De desperatione in genere cfr. hic dub. 3; III. Sent. d. 26. a. 2. q. 2. solut. ad I. fundam. De praesumtione III. Sent. d. 26. a. 2. q. 1. ad 3; I. Sent. in Prolog. dub. 1, et supra d. 5. a. 1. q. 1. De obstinatione I. Sent. d. 40. a. 4. q. 1, et supra d. 7. p. I. a. 1. q. 1-3. De impoenitentia (Iudae) supra d. 7. p. I. a. 1. q. 1.

III. De utraque quaestione: Alex. Hal., S. p. II. q. 156. m. 3. — S. Thom., hic a. 3; S. II. II. q. 14. a. 2. — B. Albert., hic a. 4: S. p. II. tr. 23. q. 140. m. 2. — Petr. a Tar., hic q. 1. a. 3. — Richard. a Med., hic a. 3. q. 1. — Aegid. R., hic q. 1. a. 3.

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English Translation

Article III. On the species and differences of this sin.

Next there is an inquiry into the genus of this sin with respect to its species and differences. And concerning this, two questions are asked.

First, there is an inquiry into the species of this sin with respect to their number and sufficiency.

Second, there is an inquiry into them with respect to the proper account of each.

Question I. On the number and sufficiency of the species of this sin.

Concerning the first one proceeds thus, and there is an inquiry into the number and sufficiency of the species of this sin. And commonly six species of this sin have been wont to be assigned, namely despair, presumption, obstinacy, envy of a brother's grace, impugning of acknowledged truth, and final impenitence. But that there ought to be far more, it seems:

1. For, since there are three theological virtues, namely faith, hope, and charity, each of which is as necessary for salvation as the other, it seems that, just as there is one sin against the Holy Spirit which is against hope, namely despair, so likewise there ought to be one against faith, and another against charity.

2. Likewise, there are many cardinal virtues besides penance which are necessary for salvation1: therefore, just as a species of the sin against the Holy Spirit is taken by opposition to penance, so it ought to be taken by opposition to the other cardinal virtues.

3. Likewise, in God there are considered not only these conditions, namely mercy and justice, but also several others, such as goodness and majesty: therefore, just as there are two species of this sin, of which one is against justice, like presumption, the other against mercy, like despair, so it seems that two other species ought to be against the other conditions.

4. Likewise, there are seven capital sins, among which some are as great as envy is: therefore, just as envy of a brother's grace is set down as one species of this sin, so pride and anger ought also to be set down.

5. Likewise, it is just as great a sin to impugn goodness as to impugn truth: therefore, just as there is one species of this sin in respect of the impugning of acknowledged truth, so there ought to be another species in respect of the impugning of goodness.

6. Likewise, the spirit of blasphemy is a sin against the Holy Spirit, according to what is said in the Gloss and in the text of Matthew, chapter twelve2; nor is it any of the aforesaid: therefore it seems that there are more species of the sin against the Holy Spirit than the aforesaid.

7. Likewise, I ask whence this distinction3 of the species is taken. p. 992 For either it is taken on the part of that to which this sin is opposed, or on the part of the underlying acts, or on the part of the motives4. If on the part of that to which it is opposed; since that is penitential grace, and penitential grace is one, it seems that there ought to be one sole species of this sin. If on the part of the underlying acts; either those acts are principal acts of the interior powers, or not principal. If principal; then there ought to be only three according to the number of the powers5. If in respect of the non-principal acts; then there ought to be far more than six. If on the part of the motives; the same objection is made, for, since there are more motives than six, there will be more species of this sin.

Alongside this it is asked, since the Master in the text treats only of four species of the sin against the Holy Spirit, while others posit five species, others six, whence this diversity comes. Therefore it is asked in respect of what these species are distinguished, and what is their number and sufficiency.

Conclusio

Six species of the sin against the Holy Spirit are more fittingly assigned than four or five.

Respondeo: It must be said that the sin against the Holy Spirit is directly against the effect of the Holy Spirit, which indeed is called penitential grace6. Now this penitential grace, as it is considered in the Sacrament, regards three things, namely the physician, the sick man, and the minister. — On the part of the physician these two concur: mercy and justice — mercy, by which he remits the offense, and justice, by which he exacts amendment. Against mercy is despair; against justice is presumption7. — Likewise on the part of the sick man two things concur, namely detestation of past sin and the purpose of not sinning; for unless he have these two in himself, he is not fit for the grace of the Holy Spirit to have efficacy in him. Against the detestation of sin is obstinacy; against the purpose of not sinning is final impenitence. — Likewise on the part of the minister two things concur, namely the truth of doctrine, by which he instructs the sinner, and the holiness of grace, by which he aids and lifts him up8. Against the truth of doctrine is the impugning of acknowledged truth; against the holiness of grace is envy of a brother's grace. — And thus the number and sufficiency are clear, why namely there are so many species of the sin, neither more nor fewer.

In another way the sufficiency of the said species can be taken; for, since that sin is against penitential grace, inasmuch as through it the remission of sins comes about in the unity of the Church, that sin is either against penance or against ecclesiastical unity. — Against penance it can be in two ways: either by withdrawal from the good, and thus it is despair; or by obstinacy in evil, and thus it is obstinacy. — If against ecclesiastical unity, then it is either by reason of truth or by reason of goodness9. If by reason of truth, then it is the impugning of acknowledged truth; if by reason of goodness, then it is envy of a brother's grace. And in this way four species are taken.

Nor does this manner of assigning conflict with the one already stated, for under obstinacy, which is obstinacy in evil, are included presumption and final impenitence. For by the very fact that someone is obstinate in evil, he neither fears punishment nor purposes to lay aside his fault.

In yet another way the number of these species is taken; for, since the sin against the Holy Spirit is against penitential grace, it is either against it by reason of itself, or by reason of what precedes, or by reason of what follows. — If by reason of itself, then it is obstinacy. If by reason of what precedes; since fear and hope precede penance like two millstones10, against fear is presumption, against hope is despair. If by reason of what follows; since amendment follows upon penance, which consists in two things, namely in true confession and good satisfaction; thus two species are taken, of which one is the impugning of the true, the other the detestation of the good; and according to this assignment obstinacy comprehends obstinacy properly so called and final impenitence.

And thus the number and sufficiency of the species are clear, and by what reasoning some assign four, some p. 993 five, some six. But that manner by which six species are assigned is more fitting and is more commonly held, for the reason that what the others say11 implicitly, this one says explicitly. — According to this manner it must be granted that the species of the sin against the Holy Spirit are six in number, and not more.

To the arguments:

1. To that, then, which is objected, that12 there ought to be a sin against the Holy Spirit against faith and against charity; it must be said that that reasoning does not compel, because despair is not called a sin against the Holy Spirit because it is against hope, but because it directly repugns the disposition of penitential grace. For he who despairs of pardon never prepares himself for grace, like Judas, who « more easily, despairing, ran to the noose, as Augustine says13, than to seek the benefit of mercy ».

2. To that which is objected, that there are other cardinal virtues besides penance; it must be said that, although there be other virtues, yet penance is properly the virtue by which man rises again in grace, and by which fault is remitted; and therefore the sin which is most of all an impugning of grace has more directly to be opposed to penance14 than to another cardinal virtue. Moreover, penance is not only a virtue but also a Sacrament, and in both ways the sin against the Holy Spirit is opposed to it.

3. To that which is objected, that there are conditions of God other than mercy and justice; it must be said that, although there be others, these nevertheless are the chief ones, which are considered in the work of justification, and which sinners must attend to that they may be able to return to grace; and therefore the species of the sin against the Holy Spirit are assigned rather against these than against15 the other conditions.

4. To that which is objected, that there are seven capital sins as great as envy; it must be said that envy of a brother's grace is set down as a sin against the Holy Spirit not by reason of that whereby it is a capital sin, but by reason of that whereby it is an impugning of the good, which has direct16 opposition to the good of penance.

5. To that which is objected, that one may impugn goodness as well as truth and majesty; it must be said that in the impugning of acknowledged truth there is included the impugning of majesty and also of goodness; since truth not only proclaims itself, but also proclaims and manifests the goodness and also the majesty of God; and when someone knowingly speaks against the truth, in which the majesty and goodness of God are proclaimed, he consequently impugns the majesty and goodness.

6. To that which is objected concerning the spirit of blasphemy, it must be said that it is comprehended under the impugning of acknowledged truth. For he who17 by false words resists the truth of God is said both to blaspheme and to impugn acknowledged truth.

7. To that which is asked, in respect of what the number and sufficiency of the species of this sin are taken; it must be said that it is taken on the part of the opposite. Now this genus of sin is opposed to penance not only by reason of the habit of penance, but also by reason of those things which concur unto the effect of penance. And since these are six, as has been shown — two on the part of the physician, and two on the part of the sick man, and two on the part of the minister — for this reason there are six species of this sin.

And to that which was last asked, the response is now clear from what has been said.

Scholion

I. The two questions of this article on the sin against the Holy Spirit, namely as to the number, distinction, and sufficiency of the number six, and also specially as to the individual species, are by the other ancient masters resolved in a single question. — In assigning the number six more fittingly the later Scholastics agree, except Aegidius R., who, as we have already said, distinguishes eight sins of this genus. — The first manner by which the sufficiency of this number is explained is briefly handed down by Alexander of Hales and is received also by Peter of Tarentaise and likewise by St. Thomas, who however also suggests another manner. The same is concisely taught by St. Bonaventure, Breviloquium p. III. c. 11.

II. Concerning the following question it is to be noted what is said in the body: « No name of the aforesaid species is imposed upon any of them precisely insofar as it is a sin against the Holy Spirit »; which is shown of the individual species in the solutions to the objections. — On despair in general cf. here dub. 3; III. Sent. d. 26. a. 2. q. 2. solution to the first fundamentum. On presumption III. Sent. d. 26. a. 2. q. 1. ad 3; I. Sent. in the Prologue dub. 1, and above d. 5. a. 1. q. 1. On obstinacy I. Sent. d. 40. a. 4. q. 1, and above d. 7. p. I. a. 1. q. 1-3. On the impenitence (of Judas) above d. 7. p. I. a. 1. q. 1.

III. On both questions: Alex. of Hales, S. p. II. q. 156. m. 3. — St. Thom., here a. 3; S. II. II. q. 14. a. 2. — B. Albert, here a. 4: S. p. II. tr. 23. q. 140. m. 2. — Peter of Tar., here q. 1. a. 3. — Richard of Med., here a. 3. q. 1. — Aegid. R., here q. 1. a. 3.

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Apparatus Criticus
  1. In cod. T desideratur per. — Vide scholion ad praecedentem quaest.
    In codex T per is wanting. — See the scholion to the preceding question.
  2. Virtutes cardinales multae dicuntur ad virtutes re vera non paucas, quae quatuor virtutibus cardinalibus continentur ut species et partes earum. Cfr. III. Sent. d. 33. q. 4. De poenitentia agitur IV. Sent. d. 14, ubi p. I. a. 1. q. 3. poenitentia dicitur « virtus cardinalis contenta sub iustitia ». In hoc arg. edd. et plures codd. bis pro per oppositionem substituunt per oppositum.
    Cardinal virtues are called many in relation to virtues really not few, which are contained under the four cardinal virtues as their species and parts. Cf. III. Sent. d. 33. q. 4. Penance is treated of in IV. Sent. d. 14, where at p. I. a. 1. q. 3. penance is called « a cardinal virtue contained under justice ». In this argument the editions and several codices twice substitute per oppositum for per oppositionem.
  3. In cod. H deest ita.
    In codex H ita is lacking.
  4. Vetustiores codd. et edd. 2, 3 omittunt huius.
    The older codices and editions 2, 3 omit huius.
  5. Vers. 31. seq. — De Glossa vide supra pag. 988, nota 5.
    Verse 31 ff. — On the Gloss see above page 988, note 5.
  6. Cfr. supra a. 1. q. 1. in corp.
    Cf. above a. 1. q. 1. in the body.
  7. Scilicet memoria, intellectus, voluntas.
    Namely memory, intellect, will.
  8. Vide supra pag. 983, nota 1. In Serm. August. ibi cit. complura inveniuntur quae tanguntur in seqq.
    See above page 983, note 1. In the sermon of Augustine cited there several things are found which are touched on in what follows.
  9. Praepositivus in sua Summa, p. II, praesumtionem sic definit: Praesumtio est, cum quis ita confidit de bonitate Dei, quod credit, eum nullum aeternaliter puniturum; sicut de Origene, qui fertur dixisse, luciferum accepturum esse archangelicum fastigium. De desperatione vide hic lit. Magistri, circa initium.
    Praepositivus in his Summa, p. II, defines presumption thus: Presumption is when one so trusts in the goodness of God that he believes He will punish no one eternally; as concerning Origen, who is reported to have said that Lucifer would receive the archangelic dignity. On despair see here the Master's text, near the beginning.
  10. Cod. U sibimet.
    Codex U reads sibimet.
  11. Quam veritatem sicut et bonitatem profitemur in Symbolo Apost. dicentes: « Credo... sanctam Ecclesiam catholicam, Sanctorum communionem ». — Paulo ante pro obfirmationem codd. I M et alii cum ed. 2 obstinationem, Vat. cum edd. 3, 4 confirmationem. Similiter paulo inferius pro obfirmatus, quod auctoritate codd. L O bb restituimus, edd., excepta I, exhibent obstinatus, codd. C F H K R S T U Y ce et ed. I confirmatus.
    Which truth, as also goodness, we profess in the Apostles' Creed, saying: « I believe... the holy catholic Church, the communion of Saints ». — A little before, for obfirmationem codices I, M and others with ed. 2 read obstinationem, the Vatican edition with edd. 3, 4 confirmationem. Likewise a little further on, for obfirmatus, which on the authority of codices L, O, bb we have restored, the editions, except I, give obstinatus, codices C F H K R S T U Y ce and ed. I confirmatus.
  12. Gregor., XXXIII. Moral. c. 12. n. 24. illud Deut. 24, 6: Non accipies loco pignoris inferiorem et superiorem molam, exponens ait: A debitore enim pignus accipitur, cum a peccatore iam peccati confessio tenetur. Superior autem et inferior mola est spes et timor. Spes quippe ad alta subvehit, timor autem cor inferius premit. Sed mola superior et inferior ita sibi necessario iunguntur, ut una sine altera inutiliter habeatur. In peccatoris itaque pectore incessanter debet spes et formido coniungi, quia incassum misericordiam sperat, si non etiam iustitiam timeat; incassum iustitiam metuit, si non etiam de misericordia confidat etc.
    Gregory, XXXIII. Moral. c. 12. n. 24, expounding the text of Deut. 24, 6: You shall not take as a pledge the lower and the upper millstone, says: For a pledge is received from a debtor, when from a sinner the confession of sin is now held. Now the upper and lower millstone are hope and fear. For hope bears up to high things, while fear presses the heart down below. But the upper and lower millstone are so necessarily joined to each other that one without the other is held uselessly. And so in the breast of a sinner hope and dread must unceasingly be joined, because in vain does he hope for mercy if he does not also fear justice; in vain does he dread justice if he does not also trust in mercy, etc.
  13. Cod. T omittit quod illud et paulo ante pro communius substituit communiter.
    Codex T omits quod illud and a little before substitutes communiter for communius.
  14. Vat. et edd. 3, 4 hic addunt sicut est unum peccatum in Spiritum sanctum, quod est contra spem, scilicet desperatio, sic etiam.
    The Vatican edition and edd. 3, 4 here add as there is one sin against the Holy Spirit, which is against hope, namely despair, so also.
  15. Libr. I. de Serm. Domini in monte, c. 22. n. 74. Cfr. hic lit. Magistri, circa medium.
    Book I. On the Lord's Sermon on the Mount, c. 22. n. 74. Cf. here the Master's text, near the middle.
  16. Edd. 2, 3. gratiae, Vat. gratiae poenitentiae. Paulo superius codd. W bb in gratiam pro in gratia.
    Editions 2, 3 read gratiae, the Vatican edition gratiae poenitentiae. A little above, codices W, bb read in gratiam for in gratia.
  17. Pro contra Vat. cum edd. 3, 4 hic et paulo ante circa. — Edd. praeter I directe. — Vat. et edd. 3, 4 post enim subiciunt utitur et dein post verbis falsis ponunt comma.
    For contra the Vatican edition with edd. 3, 4 reads, here and a little before, circa. — The editions except I read directe. — The Vatican edition and edd. 3, 4 after enim add utitur and then after verbis falsis place a comma.
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