Dist. 14, Part 1, Dubia
Book IV: On the Sacraments · Distinction 14
DUBIA CIRCA LITTERAM MAGISTRI.
Dub. I
In parte ista sunt dubitationes circa litteram, et primo de hoc quod dicit Hieronymus: Secunda tabula post naufragium est poenitentia. Cum enim secundum dicatur respectu primi, et prima tabula sit baptismus, et secunda poenitentia; tunc videtur, quod secundum Sacramentum sit poenitentia: ergo male ordinat Magister quarto loco. — Item, quaero a te: pro quanto dicitur poenitentia tabula? et quid est naufragium? Si tu dicas, quod est casus in mortale; tunc videtur, quod sit prima tabula, quia, si quis cecidit per mortale, necesse est recurrere ad poenitentiam.
Respondeo: Dicendum, quod mare est mundus iste, secundum illud Psalmi1: Hoc mare magnum etc. Navis, per quam homo transit super undas huius maris, est gratia Spiritus sancti; vel navis est Ecclesia, quae iuncta est glutino caritatis, secundum illud Proverbiorum ultimo: Facta est quasi navis institoris. Naufragium vero fuit corruptio et fractio in Adam, in qua fractione omnes filii eius iactati sunt super undas huius maris per concupiscentiam et per poenam. — Ab hoc naufragio primo liberatur homo per baptismum, qui restituit innocentiam et gratiam perditam2; et ideo est prima tabula. Et quia frequenter relinquunt plures gratiam baptismalem et illam tabulam, per quam liberantur in undis maris; et per illam amplius non possunt se defendere: ideo indigent secunda, et haec est poenitentia. Utraque tamen dicitur tabula, quia sustinet, ne quis periclitetur per culpam; non tamen ita ponit in tuto, sicut erat homo in statu innocentiae.
Quod ergo obiicit, quod est3 secunda tabula: ergo secundum Sacramentum, non valet; quia non omne Sacramentum est tabula, quia non omne liberat a naufragio. Et est simile: hic est secundus archidiaconus: ergo est secunda persona in hac ecclesia.
Quod quaeritur: quid vocatur naufragium? dicunt aliqui, quod quilibet casus in mortale; et quia duplex est differentia mortalis, scilicet originale et actuale; ideo duplex tabula, scilicet baptismus et poenitentia4. — Melius tamen potest dici, quod humana natura perpessa sit naufragium in Adam; nobis autem data est tabula baptismi, quae nos sustentat per innocentiam; et quia hoc Sacramentum iterari non potest5, ideo datur aliud Sacramentum, et hoc est poenitentia.
Dub. II
Item quaeritur de hoc quod dicit Magister: Poenitentia dicitur Sacramentum et virtus mentis. Est enim poenitentia interior et exterior: ergo similiter est virtus et Sacramentum baptismus, quia est baptismus interior et exterior6. — Item, poenitentia interior est res huius Sacramenti7; sed nulla virtus est res Sacramenti, quia distinguitur gratia virtutum et gratia Sacramentorum: ergo etc.
Respondeo: Dicendum, quod ista non est tota ratio, quod poenitentia interior sit virtus, sed quia est poenitentia interior, quae non tantum dicit gratiam vel actum gratiae, sed concernit actum liberi arbitrii, et ideo est virtus; non sic baptismus; differt autem poenitentia interior, ut est virtus et res Sacramenti. Primo enim modo est contra dehabilitationem culpae, secundo contra vulnerationem naturae8.
Dub. III
Item quaeritur de hoc quod dicit: A poenitentia coepit Ioannis praedicatio. Videtur enim, quod debuit incipere a baptismo, quia poenitentia est secunda tabula, sed baptismus prima9.
Respondeo: Dicendum, quod incepit praedicationem a poenitentia-virtute, non Sacramento; et poenitentia-virtus in adultis praecedit baptismum; et quia praedicabat adultis, ideo recte incepit a poenitentia. Obiectio sua currit de poenitentiae Sacramento10.
Dub. IV
Item quaeritur de ista definitione Ambrosii quae ponitur in littera: Poenitentia est mala praeterita plangere et plangenda iterum non committere. Videtur enim non esse conveniens: quia Philosophus11 dicit, quod «peccat qui definit id quod est in quiete, per id quod est in actu et motu»; sed poenitentia dicit habitum, plangere actum: ergo etc. — Item, obiicitur de alio membro, quod dicit: «Plangenda iterum non committere»; aut enim refertur ad idem tempus, aut ad aliud. Si ad idem; tunc superfluit, quia nemo, dum peccata plangit, in eodem tempore peccata committit simul et semel. Si ad aliud: ergo poenitentia excludit iterationem culpae, ergo et iterationem poenitentiae.
Iuxta hoc quaeritur: cum multae definitiones poenitentiae assignentur, et «unius rei una sit definitio»; quomodo differenter assignantur?
Respondeo: Ad primum dicendum, quod, sicut vult Philosophus12, «habitus cognoscuntur per actus»; et quoniam poenitentia est habitus; ideo per actum recte definitur, et per actum, qui est de esse et qui est principalis, et iste est plangere commissa; et per actum, qui est de bene esse sive de perfecto esse, et iste est plangenda non committere; vel per actum duplicem, principalem et annexum.
Quod ergo obiicitur, quod male definitur per actum; dicendum, quod actus non accipitur ut in motu, sed ut in quiete. Dicitur enim poenitentia esse plangere, non quia poenitentia semper sit in actu plangendi, sed quia habilis est ad plangendum; et sic accipitur ut in quiete.
Ad aliud dicendum, quod potest referri ad idem tempus, vel ad aliud. Si ad idem tempus; tunc non stat pro actu non committendi, sed pro affectione, ut scilicet, quando poenitemus, velimus iterum non committere, vel non velimus, sicut illi qui de uno peccato poenitent et de alio non poenitent; et ita non excludit casum sequentem, sed malam voluntatem praesentem. — Si autem referatur ad futurum; sic poenitentia definitur non quaelibet, sed perfecta et secundum statum perfectionis et utilitatis13.
Ad illud quod quaeritur de definitionibus, dicendum, quod poenitentia potest tripliciter notificari, scilicet per actum principalem, per actum principalem et annexum et per effectum. — Secundum primum modum tres dantur definitiones differentes solum voce vel maiori expressione. Prima est in Glossa Matthaei tertio14: «Prima virtus est per poenitentiam» etc.; unde talis traditur notificatio: «Poenitentia est prima virtus perimens hominem veterem». — Secunda est Ambrosii in sermone quodam15: «Poenitentia est dolor et amaritudo animae pro peccatis, quae quisque commisit». — Tertia Augustini in libro de Poenitentia16: «Poenitentia est quaedam dolentis vindicta semper puniens in se quod dolet commisisse». In omnibus his rationibus patet, quod est definitio per actum principalem, qui est dolere de commisso.
Quantum ad secundum modum dantur aliae, quae habentur in littera, differentes similiter secundum maiorem expressionem. Prima est Ambrosii in sermone17: «Poenitentia est praeterita mala plangere et plangenda» etc. — Secunda est Gregorii18: «Poenitentia est anteacta mala deflere» etc. — Tertia Magistri19: «Poenitentia est virtus vel gratia, qua commissa mala cum emendationis proposito» etc. In omnibus istis rationibus non tantum ponitur actus principalis, qui est plangere et odire culpam perpetratam, sed etiam annexus, scilicet nolle aliam perpetrare.
Quantum ad tertium modum dantur aliae tres differentes similiter secundum maiorem expressionem. Prima a Damasceno20: «Poenitentia est ab eo quod est praeter naturam, in id quod est secundum naturam conversio». — Secunda Glossa Matthaei quarto21: Poenitentiam agite: «Poenitentia est correctio malae mentis». — Tertia Augustini in libro Quinque Responsionum22: «Poenitentia est quaedam res optima et perfecta, omnes defectus revocans ad perfectum». — In omnibus illis rationibus tangitur secundum plus et minus effectus poenitentiae, qui est animam reparare. — Et sic patet quaesitum de differentia definitionum, quae dantur de poenitentia.
DOUBTS CONCERNING THE TEXT OF THE MASTER.
Doubt I
In this section there are doubts concerning the text, and first about this, that Jerome says: The second plank after shipwreck is penance. For since "second" is said with respect to "first," and the first plank is baptism, and the second penance; then it seems that the second Sacrament is penance: therefore the Master orders it badly in the fourth place. — Likewise, I ask of you: in what sense is penance called a plank? and what is shipwreck? If you say that it is a fall into mortal sin; then it seems that it is the first plank, because, if anyone has fallen through mortal sin, he must have recourse to penance.
I respond: It must be said that the sea is this world, according to that of the Psalm1: This great sea etc. The ship, by which man crosses over the waves of this sea, is the grace of the Holy Spirit; or the ship is the Church, which is joined together by the glue of charity, according to that of the last [chapter] of Proverbs: She has become like the merchant's ship. The shipwreck, however, was the corruption and breaking in Adam, in which breaking all his sons were cast upon the waves of this sea through concupiscence and through punishment. — From this shipwreck man is first freed through baptism, which restores the innocence and grace that were lost2; and therefore it is the first plank. And because many often abandon baptismal grace and that plank, by which they are freed amid the waves of the sea; and by it can no longer defend themselves: therefore they need a second, and this is penance. Yet both are called a plank, because each holds up, lest anyone be wrecked through fault; yet it does not set [him] in safety just as man was in the state of innocence.
As for what he objects, that it is3 the second plank: therefore the second Sacrament — it does not hold; because not every Sacrament is a plank, since not every one frees from shipwreck. And there is a parallel: this man is the second archdeacon: therefore he is the second person in this church.
As for what is asked: what is called shipwreck? some say that it is any fall into mortal sin; and because the difference of mortal sin is twofold, namely original and actual; therefore the plank is twofold, namely baptism and penance4. — Yet it can better be said that human nature suffered shipwreck in Adam; but there has been given to us the plank of baptism, which sustains us through innocence; and because this Sacrament cannot be repeated5, therefore another Sacrament is given, and this is penance.
Doubt II
Likewise it is asked about this, that the Master says: Penance is called a Sacrament and a virtue of the mind. For penance is interior and exterior: therefore likewise baptism is a virtue and a Sacrament, since there is an interior and exterior baptism6. — Likewise, interior penance is the res of this Sacrament7; but no virtue is the res of a Sacrament, because the grace of the virtues and the grace of the Sacraments are distinguished: therefore etc.
I respond: It must be said that this is not the whole account, that interior penance is a virtue, but rather because it is interior penance, which not only states grace or the act of grace, but concerns the act of free choice, and therefore is a virtue; not so baptism; but interior penance differs, as it is a virtue and the res of a Sacrament. For in the first way it is against the disabling caused by fault, in the second against the wounding of nature8.
Doubt III
Likewise it is asked about this, that he says: From penance John's preaching began. For it seems that it ought to have begun from baptism, because penance is the second plank, but baptism the first9.
I respond: It must be said that he began his preaching from penance-as-virtue, not the Sacrament; and penance-as-virtue in adults precedes baptism; and because he was preaching to adults, therefore he rightly began from penance. His objection runs of the Sacrament of penance10.
Doubt IV
Likewise it is asked about this definition of Ambrose which is set in the text: Penance is to lament past evils and not to commit again those to be lamented. For it seems not to be fitting: because the Philosopher11 says that «he sins who defines that which is at rest by that which is in act and motion»; but penance states a habit, to lament an act: therefore etc. — Likewise, an objection is raised about the other member, which says: «not to commit again those to be lamented»; for either it refers to the same time, or to another. If to the same; then it is superfluous, because no one, while he laments his sins, at the same time commits sins together and at once. If to another: therefore penance excludes the repetition of fault, therefore also the repetition of penance.
In connection with this it is asked: since many definitions of penance are assigned, and «of one thing there is one definition»; how are they assigned differently?
I respond: To the first it must be said that, as the Philosopher holds12, «habits are known through their acts»; and since penance is a habit; therefore it is rightly defined through an act, both through the act which is of its being and which is principal, and this is to lament things committed; and through the act which is of its well-being or of its perfect being, and this is not to commit things to be lamented; or through a twofold act, principal and annexed.
As for what is then objected, that it is badly defined through an act; it must be said that the act is not taken as in motion, but as at rest. For penance is said to be to lament, not because penance is always in the act of lamenting, but because it is apt for lamenting; and so it is taken as at rest.
To the other it must be said that it can be referred to the same time, or to another. If to the same time; then it does not stand for the act of not committing, but for the affection, namely that, when we do penance, we should will not to commit again, or should not will [it], like those who do penance for one sin and do not do penance for another; and so it does not exclude the subsequent fall, but the present evil will. — But if it be referred to the future; thus penance is defined not as just any penance, but as perfect and according to the state of perfection and usefulness13.
To that which is asked about the definitions, it must be said that penance can be made known in three ways, namely through the principal act, through the principal and annexed act, and through the effect. — According to the first way three definitions are given, differing only in wording or in fuller expression. The first is in the Gloss on Matthew the third14: «The first virtue is through penance» etc.; whence such a notification is handed down: «Penance is the first virtue, destroying the old man». — The second is Ambrose's in a certain sermon15: «Penance is the grief and bitterness of the soul over the sins which each has committed». — The third Augustine's in the book On Penance16: «Penance is a kind of vengeance of one grieving, always punishing in himself that which he grieves to have committed». In all these accounts it is clear that it is a definition through the principal act, which is to grieve over what has been committed.
As for the second way others are given, which are had in the text, differing likewise according to fuller expression. The first is Ambrose's in a sermon17: «Penance is to lament past evils and [not to commit] things to be lamented» etc. — The second is Gregory's18: «Penance is to bewail evils done beforehand» etc. — The third the Master's19: «Penance is the virtue or grace by which evils committed [are bewailed] with the purpose of amendment» etc. In all these accounts there is set not only the principal act, which is to lament and to hate the fault perpetrated, but also the annexed act, namely to be unwilling to perpetrate another.
As for the third way three others are given, differing likewise according to fuller expression. The first from Damascene20: «Penance is a conversion from that which is beside nature into that which is according to nature». — The second the Gloss on Matthew the fourth21: Do penance: «Penance is the correction of an evil mind». — The third Augustine's in the book Of Five Responses22: «Penance is a certain most excellent and perfect thing, recalling all defects to the perfect». — In all those accounts there is touched, according to more and less, the effect of penance, which is to repair the soul. — And thus what was sought concerning the difference of the definitions which are given of penance is clear.
- 1Psalm. 103, 25. Cfr. August., in hunc loc., ubi (serm. 4. n. 5.) navis intelligitur Ecclesia. — Seq. textus est Prov. 31, 14.Psalm 103:25. Cf. Augustine, on this passage, where (sermon 4, n. 5) the ship is understood as the Church. — The following text is Proverbs 31:14.
- 2Vide supra d. 4. p. I. a. 1. q. 1. seq. — Cod. F pristinam. Subinde pro plures cod. U homines, et pro liberantur codd. R S T X liberabantur.See above, d. 4, p. I, a. 1, q. 1 and following. — Codex F reads pristinam ("former"). Thereupon, for plures ("many") codex U reads homines ("men"), and for liberantur ("are freed") codices R, S, T, X read liberabantur ("were freed").
- 3Ex codd. F L supplevimus est. — Cfr. supra d. 2. dub. 1.From codices F, L we supplied est ("is"). — Cf. above, d. 2, doubt 1.
- 4Cfr. Alan. ab Insulis, I. Contra Haereticos, c. 48.Cf. Alan of Lille, Against the Heretics I, c. 48.
- 5Ut ostensum est supra d. 6. p. I. q. 6. — Cfr. infra d. 22. a. 3. q. 2. Idem dub. solvit Alex. Hal., S. p. IV. q. 14. m. 4. a. 3; B. Albert., hic a. 1. et 2; S. Thom., hic q. 1. a. 2. quaestiunc. 4. et circa lit.; Petr. a Tar., hic a. 7. quaestiunc. 2. ad 3; Richard. a Med., hic circa lit.As was shown above, d. 6, p. I, q. 6. — Cf. below, d. 22, a. 3, q. 2. The same doubt is resolved by Alexander of Hales, Summa, p. IV, q. 14, m. 4, a. 3; Blessed Albert, here a. 1 and 2; St. Thomas, here q. 1, a. 2, little-question 4, and on the text; Peter of Tarentaise, here a. 7, little-question 2, ad 3; Richard of Mediavilla, here on the text.
- 6Vide supra d. 3. p. I. a. 1. q. 1.See above, d. 3, p. I, a. 1, q. 1.
- 7Ut ostenditur infra d. 22. a. 2. q. 2. — Minor insinuata est supra d. 1. p. I. q. 6.As is shown below, d. 22, a. 2, q. 2. — The minor is hinted at above, d. 1, p. I, q. 6.
- 8Vide supra a. 1. q. 1. — Idem dub. solvit Alex. Hal., S. p. IV. q. 12. m. 1. a. 1. et q. 14. m. 2. a. 1; B. Albert., hic a. 3. et d. 22. a. 6; S. Thom., hic circa lit. et d. 22. q. 2.See above, a. 1, q. 1. — The same doubt is resolved by Alexander of Hales, Summa, p. IV, q. 12, m. 1, a. 1, and q. 14, m. 2, a. 1; Blessed Albert, here a. 3 and d. 22, a. 6; St. Thomas, here on the text and d. 22, q. 2.
- 9Vide supra dub. 1.See above, doubt 1.
- 10Cfr. supra a. 2. q. 3; infra d. 16. p. II. a. 1. q. 2, d. 17. p. I. a. 1. q. 3. et a. 2. q. 3. nec non d. 22. a. 3. q. 1. seq., ubi etiam in scholiis annexis alii auctores, qui de eadem re agunt, allegantur.Cf. above, a. 2, q. 3; below, d. 16, p. II, a. 1, q. 2, d. 17, p. I, a. 1, q. 3, and a. 2, q. 3, as well as d. 22, a. 3, q. 1 and following, where also in the annexed scholia other authors who treat of the same matter are cited.
- 11Libr. VI. Topic. c. 3. (c. 4.). Verba vide tom. II. pag. 647, nota 1. — De minori cfr. supra a. 1. q. 1.Topics VI, c. 3 (c. 4). For the words see tom. II, p. 647, note 1. — On the minor cf. above, a. 1, q. 1.
- 12Secundum Aristot., VI. Topic. c. 6. (c. 14.) in fine. Cfr. tom. III. pag. 501, nota 2.According to Aristotle, Topics VI, c. 6 (c. 14) at the end. Cf. tom. III, p. 501, note 2.
- 13Cfr. supra pag. 320, nota 3. — Mox pro recte plures codd. certe. — Cfr. infra p. II. a. 1. q. 1. ad 1, et lit. Magistri, hic c. 2. — Superius pro praesentem cod. V praecedentem.Cf. above, p. 320, note 3. — Soon, for recte ("rightly") several codices read certe ("certainly"). — Cf. below, p. II, a. 1, q. 1, ad 1, and the Master's text, here c. 2. — Above, for praesentem ("present") codex V reads praecedentem ("preceding").
- 14Vers. 2. Verba Glossae vide supra a. 1. q. 1. fundam. 1.Verse 2. For the words of the Gloss see above, a. 1, q. 1, fundamentum 1.
- 15Serm. 25. (inter eius opera) n. 1. Vide C. Ecce nunc tempus (39.), § 1. de Poenitentia, d. 1.Sermon 25 (among his works), n. 1. See the chapter Ecce nunc tempus (39), § 1, On Penance, d. 1.
- 16Cap. 8. n. 22. Textus originalis omittit semper, pauci codd. amisisse [admisisse?] pro commisisse (cfr. lit. Magistri, c. 2. circa finem, Comment. p. II. dub. 6.), cui similis est illa definitio in lib. de Ecclesiast. Dogmat. (inter opera August.) c. 24: Poenitentia vera est poenitenda non admittere et admissa deflere.Chapter 8, n. 22. The original text omits semper ("always"); a few codices read amisisse [admisisse?] for commisisse ("to have committed") (cf. the Master's text, c. 2, near the end, Commentary p. II, doubt 6), to which is similar that definition in the book On Ecclesiastical Dogmas (among Augustine's works), c. 24: True penance is not to admit the things to be repented of and to bewail the things admitted.
- 17Serm. 25. n. 1. Cfr. hic lit. Magistri, c. 2, ubi occurrit definitio Gregorii (II. Homil. in Evang. homil. 34. n. 15.) et ipsius Magistri, de qua vide infra p. II. dub. 4.Sermon 25, n. 1. Cf. here the Master's text, c. 2, where there occurs the definition of Gregory (Homilies on the Gospels II, homily 34, n. 15) and of the Master himself, on which see below, p. II, doubt 4.
- 18Libr. II. de Fide orthod. c. 30, ubi post secundum naturam additur atque a diabolo ad Deum per piae vitae studium laboresque [δι' ἀσκήσεως καὶ πόνων].On the Orthodox Faith II, c. 30, where after secundum naturam ("according to nature") is added and from the devil to God through the zeal and labors of a pious life [δι' ἀσκήσεως καὶ πόνων, "through asceticism and toils"].
- 19Vers. 17. — Glossa est interlinearis apud Lyranum. Firm. Lactant., Epitom. divinar. institut. c. 67. (alias 9.) dicit, quod poenitentia «sui correctio est».Verse 17. — The Gloss is the interlinear in Lyra. Firmianus Lactantius, Epitome of the Divine Institutes, c. 67 (otherwise 9), says that penance «is a correction of oneself».
- 20Libr. III. (Hypognost. inter opera August.) c. 9. cfr. supra pag. 320, nota 1.Book III (Hypognosticon, among Augustine's works), c. 9; cf. above, p. 320, note 1.
- 21Vide supra a. 1. q. 1.See above, a. 1, q. 1.
- 22Idem dub. solvit Alex. Hal., S. p. IV. q. 12. m. 1. a. 2. § 1; B. Albert., hic a. 12. et 25; S. Thom., hic q. 1. a. 1. quaestiunc. 6; Petr. a Tar., hic a. 1. quaestiunc. 2. et circa lit.The same doubt is resolved by Alexander of Hales, Summa, p. IV, q. 12, m. 1, a. 2, § 1; Blessed Albert, here a. 12 and 25; St. Thomas, here q. 1, a. 1, little-question 6; Peter of Tarentaise, here a. 1, little-question 2, and on the text.