Dist. 15, Part 2, Art. 1, Q. 4
Book IV: On the Sacraments · Distinction 15
Quaestio IV. Per quae opera possit fieri satisfactio.
Quarto quaeritur, per quae opera contingat satisfacere; et assignantur tria, scilicet ieiunium, oratio et eleemosyna. Et obiicitur primo, quod videntur superflua:
1. Primo ratione eleemosynae, quia Matthaei decimo septimo1 dicitur: Hoc genus daemoniorum non eiicitur nisi per orationem et ieiunium; et non facit mentionem de eleemosyna.
2. Item, Hieronymus2 dicit, quod « ieiunio sanantur pestes corporis, oratione pestes mentis »; sed omne peccatum aut est inquinamentum carnis, aut spiritus: ergo omne peccatum sanatur ieiunio, aut oratione, et sic etc.
3. Item, videtur superfluere oratio et ieiunium, quia Lucae undecimo3: Date eleemosynam, et ecce omnia munda sunt vobis: ergo eleemosyna est contra omne peccatum: ergo superfluunt alia.
Item, videtur, quod diminuta:
4. Quia contraria contrariis curantur4: sed multo plura sunt genera peccatorum: ergo multo plura remedia.
5. Item, cum opus fortitudinis et patientiae sit maioris poenalitatis5, videtur, quod eius opus sit magis satisfactorium quam ista.
Item quaeritur, quod istorum trium sit magis satisfactorium. Videtur, quod oratio, quia satisfa-
ctio Deo reconciliat; sed oratio est, quae maxime unit Deo1b: ergo etc. — Sed videtur, quod ieiunium, quia illud opus est magis satisfactorium, quod est magis poenale; sed magis poenale est affligere carnem: ergo etc. — Quod autem eleemosyna, videtur, primae ad Timotheum quarto2b: Exerce te ipsum ad pietatem; pietas enim valet ad omnia: ergo etc.
6. Item, obiicitur de peregrinationibus et flagellis divinis, quae poenae satisfactoriae sunt et non videntur sub his contineri.
Conclusio. Oratio, ieiunium et eleemosyna, accepta communiter, sunt partes satisfactionis, quarum distinctio et sufficientia multipliciter monstratur.
Respondeo: Dicendum, quod oratio et ieiunium et eleemosyna, quodlibet horum accipitur proprie, communiter et communissime.
Proprie oratio est ascensus in3b Deum ad aliquid degustandum vel impetrandum, vel exsolvendum. Communiter oratio dicitur, secundum quod comprehendit omnem actum contemplativae ad Deum relatum. Communissime secundum quod comprehendit omnem bonum actum, secundum quod dicitur: « Non cessat orare qui non cessat bene facere », in Glossa primae ad Thessalonicenses quinto4b.
Similiter ieiunium dicitur proprie afflictio carnis secundum gustum5b. Communiter, omnis carnis afflictio, quae consistit in vigiliis et flagellis et ieiuniis proprie dictis. Communissime dicitur ieiunium abstinentia ab omni mortali, Isaiae quinquagesimo octavo6b: Hoc est ieiunium quod elegi; dissolve etc.
Similiter eleemosyna dicitur proprie opus pietatis impensum proximo ad relevandam indigentiam corporalem7b. Communiter, omne opus pietatis proximo impensum, sive spirituale sive corporale. Communissime dicitur omne opus misericordiae, sive proximo sive sibi impensum, secundum quod dicit Augustinus, quod eleemosyna hominis debet incipere a semetipso, iuxta illud Ecclesiastici trigesimo8b: Miserere animae tuae, placens Deo.
His praesuppositis, dicendum, quod secundum quod haec tria partes satisfactionis dicuntur, accipiuntur non communissime, non proprie, sed communiter; et tunc patet eorum distinctio et sufficientia manifeste. — His praemissis, dicendum, quod sufficientia et distinctio harum partium potest accipi secundum appropriationem et secundum proprietatem.
Secundum appropriationem: cum enim triplex sit radix peccati, sicut dicitur primae Ioannis secundo9b: aut concupiscentia carnis, et contra hanc est ieiunium; aut concupiscentia oculorum, et contra hanc est eleemosyna; aut superbia vitae, et contra hanc est oratio. Hoc dico secundum appropriationem, quia unumquodque horum valet contra omnes, appropriate tamen magis opponuntur, sicut dictum est. Et ex hoc patet numerus et sufficientia.
Per proprietatem vero sic: opus poenale aut ordinat nos ad Deum, et sic oratio; aut ad nos, et sic ieiunium, quod macerat carnem nostram; aut ad proximum, et sic eleemosyna. Et sic patet sufficientia secundum illud ad Titum secundo10b: Sobrie et iuste et pie vivamus etc. — Aliter potest accipi secundum reconciliationem; quia per orationem Deo reconciliamur; sed sicut dicit Augustinus in Sermone Domini in monte11b: « Si vis orationem tuam volare in caelum, fac duas alas, scilicet ieiunium et eleemosynam ». Tobiae duodecimo12b: Bona est oratio cum ieiunio et eleemosyna.
Aliter accipitur sufficientia, quia duplex est vita, activa et contemplativa: quantum ad contemplativam, oratio; quantum ad activam, eleemosyna; ut autem homo sit dispositus ad utramque, sic est ieiunium.
1. 2. 3. Ex dictis patent obiecta. Quod enim dicitur, quod oratio sufficit cum ieiunio; dicendum, quod ibi accipitur communissime oratio, non secundum quod est pars satisfactionis; similiter, cum dicitur, quod eleemosyna omnia mundat.
4. Ad illud quod obiicitur, quod deberent esse plura; dicendum, quod ista, secundum quod communiter dicuntur, multa genera operum comprehendunt, non tria tantum; et sic patet illud.
5. Ad illud quod obiicitur de patientia, patet responsio. Nam patientia, prout importat remissionem, continetur sub eleemosyna; prout afflictionem et macerationem, continetur sub ieiunio communiter dicto, et sic altera pars satisfactionis.
Ad quod quaeritur, quod istorum trium sit magis satisfactorium; dicendum, quod unumquodque horum secundum appropriationem suam. Tamen si generaliter loquamur; dicendum, quod in satisfactione tria sunt, scilicet vitatio culpae, et contra hanc valet maxime oratio; secundum est augmentum gratiae, et ad hanc maxime valet eleemosyna, quia homo facit sibi amicos, qui impetrant gratiam1c; tertium est solutio poenae, et haec maxime est in ieiunio, et hoc est infimum in satisfactione; alia duo praeponderant.
Scholion in articulum primum (q. 1–4) cum Quaestione I huius articuli editur. — The scholion on this article (covering questions 1–4) is rendered with Question I of this article.
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Question IV. By which works satisfaction can be made.
Fourthly it is asked by which works it comes about that satisfaction is made; and three are assigned, namely fasting, prayer, and almsgiving. And it is objected, first, that they seem superfluous:
1. First, by reason of almsgiving, because in Matthew, chapter seventeen1, it is said: This kind of demons is not cast out except by prayer and fasting; and he makes no mention of almsgiving.
2. Likewise, Jerome2 says that "by fasting the diseases of the body are healed, by prayer the diseases of the mind"; but every sin is either a defilement of the flesh or of the spirit: therefore every sin is healed by fasting or by prayer, and so forth.
3. Likewise, prayer and fasting seem to be superfluous, because in Luke, chapter eleven3: Give alms, and behold all things are clean unto you: therefore almsgiving is against every sin: therefore the others are superfluous.
Likewise, they seem to be too few:
4. Because contraries are cured by contraries4: but the kinds of sins are far more numerous: therefore the remedies should be far more numerous.
5. Likewise, since a work of fortitude and of patience is of greater penalty5, it seems that its work is more satisfactory than these.
Likewise it is asked which of these three is the more satisfactory. It seems to be prayer, because satisfaction reconciles to God;
but prayer is what most of all unites to God1b: therefore etc. — But it seems to be fasting, because that work is more satisfactory which is more penal; but it is more penal to afflict the flesh: therefore etc. — But that it is almsgiving seems [to follow] from First Timothy, chapter four2b: Exercise thyself unto godliness; for godliness is profitable to all things: therefore etc.
6. Likewise, an objection is raised concerning pilgrimages and divine scourges, which are satisfactory penalties and do not seem to be contained under these.
Conclusion. Prayer, fasting, and almsgiving, taken commonly, are the parts of satisfaction, whose distinction and sufficiency is shown in many ways.
I respond: It must be said that prayer and fasting and almsgiving — each of these is taken properly, commonly, and most commonly.
Properly, prayer is an ascent into3b God for tasting, or imploring, or paying out something. Commonly, prayer is said insofar as it comprehends every act of the contemplative [life] referred to God. Most commonly, insofar as it comprehends every good act, according to that saying: "He does not cease to pray who does not cease to do well," in the Gloss on First Thessalonians, chapter five4b.
Likewise fasting is said properly [to be] an affliction of the flesh as to taste5b. Commonly, every affliction of the flesh, which consists in vigils and scourgings and fasts properly so called. Most commonly, fasting is said [to be] abstinence from every mortal [sin], in Isaiah, chapter fifty-eight6b: This is the fast that I have chosen; loose etc.
Likewise almsgiving is said properly [to be] a work of piety bestowed on a neighbor to relieve bodily indigence7b. Commonly, every work of piety bestowed on a neighbor, whether spiritual or corporal. Most commonly, it is said [to be] every work of mercy, whether bestowed on a neighbor or on oneself, according as Augustine says that a man's almsgiving ought to begin from himself, according to that saying of Ecclesiasticus, chapter thirty8b: Have pity on thy own soul, pleasing God.
These things being presupposed, it must be said that, insofar as these three are called parts of satisfaction, they are taken not most commonly, nor properly, but commonly; and then their distinction and sufficiency is manifestly evident. — These things being premised, it must be said that the sufficiency and distinction of these parts can be taken according to appropriation and according to propriety.
According to appropriation: for since the root of sin is threefold, as is said in First John, chapter two9b: either the concupiscence of the flesh, and against this is fasting; or the concupiscence of the eyes, and against this is almsgiving; or the pride of life, and against this is prayer. This I say according to appropriation, because each one of these avails against all, yet by appropriation they are more [directly] opposed, as has been said. And from this their number and sufficiency is evident.
But by propriety thus: a penal work either orders us to God, and so prayer; or to ourselves, and so fasting, which mortifies our flesh; or to a neighbor, and so almsgiving. And thus the sufficiency is evident according to that saying to Titus, chapter two10b: Let us live soberly and justly and piously etc. — Otherwise it can be taken according to reconciliation; for by prayer we are reconciled to God; but, as Augustine says in the Sermon of the Lord on the Mount11b: "If you wish your prayer to fly to heaven, make two wings for it, namely fasting and almsgiving." Tobias, chapter twelve12b: Prayer is good with fasting and almsgiving.
Otherwise the sufficiency is taken [thus]: since life is twofold, active and contemplative — as to the contemplative, prayer; as to the active, almsgiving; but that a man may be disposed to both, so there is fasting.
1. 2. 3. From what has been said the objections are clear. For as to what is said, that prayer suffices with fasting; it must be said that there prayer is taken most commonly, not insofar as it is a part of satisfaction; likewise, when it is said that almsgiving cleanses all things.
4. To the objection that they ought to be more numerous; it must be said that these, insofar as they are spoken of commonly, comprehend many kinds of works, not three only; and so that is clear.
5. To the objection from patience, the response is clear. For patience, insofar as it imports remission, is contained under almsgiving; insofar as it [imports] affliction and mortification, it is contained under fasting commonly so called, and thus [it is] the other part of satisfaction.
To that which is asked, which of these three is the more satisfactory; it must be said that each of them [is so] according to its own appropriation. Yet if we speak generally; it must be said that in satisfaction there are three things, namely the avoidance of fault, and against this prayer avails most; the second is the increase of grace, and to this almsgiving avails most, because a man makes himself friends, who implore grace for him1c; the third is the payment of penalty, and this is most in fasting, and this is the lowest in satisfaction; the other two outweigh it.
The scholion on this article (covering questions 1–4) is rendered with Question I of this article. — Scholion in articulum primum (q. 1–4) cum Quaestione I huius articuli editur.
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- 1Vers. 20.Verse 20.
- 2In Comment. super Marc. 9, 28 (inter opera Hieron.): Ieiunio passiones corporis, et oratione pestes sanandae sunt mentis. Cfr. Glossa ordinaria apud Strabum et Lyranum in hunc loc. — In minori respicitur II. Cor. 7, 1: Mundemus nos ab omni inquinamento carnis et spiritus.In the Commentary on Mark 9:28 (among the works of Jerome): "By fasting the passions of the body, and by prayer the diseases of the mind, are to be healed." Cf. the Glossa ordinaria in Strabus and Lyranus on this passage. — In the minor [premise] reference is made to II Corinthians 7:1: Let us cleanse ourselves from all defilement of the flesh and of the spirit.
- 3Vers. 41.Verse 41.
- 4Cfr. supra pag. 364, nota 9.Cf. above, p. 364, note 9.
- 5Vide tom. III. pag. 331, nota 4. et pag. 561, nota 7.See tom. III, p. 331, note 4, and p. 561, note 7.
- 1bCfr. III. Sent. d. 17. a. 2. q. 1. et 3, ubi sunt diversae definitiones orationis. — De seq. ratione pro ieiunio, in qua pro sed magis poenale est cod. K (I a secunda manu) [habet] sed ieiunii magis est, vide quaest. praeced.Cf. III Sent., d. 17, a. 2, q. 1 and 3, where there are various definitions of prayer. — On the following reason for fasting, in which, for but it is more penal, codex K (I, by a second hand) [reads] but fasting is the more [penal], see the preceding question.
- 2bVers. 7. seq., ubi Vulgata post pietatem prosequitur: Nam corporalis exercitatio ad modicum utilis est, pietas autem ad omnia utilis est.Verse 7 f., where the Vulgate, after godliness, continues: For bodily exercise is profitable to little, but godliness is profitable to all things.
- 3bIta codd. H Q, in aliis ad Deum; cod. B post ascensus addit animi, cod. F intellectus. S. Bonav., III. Sent. d. 17. a. 2. q. 1. et 3: Oratio est ascensus intellectus in Deum [Damasc., III. de Fide orthod. c. 24: προσευχή ἐστιν ἀνάβασις νοῦ πρὸς Θεόν. Ibidem datur et haec orationis definitio: Oratio est petitio decentium a Deo]. In Epist. ad Fratres de Monte Dei (inter opera Bernardi), lib. I. c. 14. n. 44: Oratio vero est hominis Deo adhaerentis affectio et familiaris quaedam et pia allocutio et statio illuminatae mentis ad fruendum, quamdiu licet. Cfr. Hug. a S. Vict., de Modo orandi, c. 1. — Post exsolvendum cod. B addit: aliter, oratio est virtus animi ad impetrandum bonum desideratum per viam misericordiae et largitatis sive per liberalitatem.Thus codices H Q; in others to God; codex B after ascent adds of the mind, codex F of the intellect. St. Bonaventure, III Sent., d. 17, a. 2, q. 1 and 3: Prayer is an ascent of the intellect into God [John of Damascus, III On the Orthodox Faith, c. 24: "prayer is an ascent of the mind to God." In the same place this definition of prayer is also given: Prayer is a petitioning of fitting things from God]. In the Letter to the Brethren of Mont-Dieu (among the works of Bernard), bk. I, c. 14, n. 44: Prayer indeed is the affection of a man cleaving to God, and a certain familiar and pious address, and the standing of an enlightened mind to enjoy [Him], as long as it is permitted. Cf. Hugh of St. Victor, On the Manner of Praying, c. 1. — After paying out codex B adds: otherwise, prayer is a power of the soul for imploring a desired good by the way of mercy and largesse, or by liberality.
- 4bVers. 17. — Glossa ordinaria apud Strabum et Lyranum: Id est, semper iuste vivite et aeterna desiderate. Iustus nunquam desinit orare, nisi desinat iustus esse. Semper orat qui semper bene agit; ipsum enim desiderium bonum oratio est; et si continuum est desiderium, continua est oratio.Verse 17. — The Glossa ordinaria in Strabus and Lyranus: "That is, always live justly and desire eternal things. The just man never ceases to pray, unless he ceases to be just. He prays always who always acts well; for the good desire itself is prayer; and if the desire is continuous, the prayer is continuous."
- 5bIsidor., VI. Etymolog. c. 19. n. 63: Ieiunium est parsimonia victus abstinentiaque ciborum. Cfr. I. de Offic. eccles. c. 42.Isidore, VI Etymologies, c. 19, n. 63: "Fasting is a sparingness of sustenance and an abstinence from foods." Cf. I On the Ecclesiastical Offices, c. 42.
- 6bVers. 6: Nonne hoc est magis ieiunium, quod elegi? dissolve colligationes impietatis etc.Verse 6: Is not this rather the fast that I have chosen? loose the bands of wickedness etc.
- 7bAlex. Hal., S. p. IV. q. 29. m. 1: Definitur sic a magistris: Eleemosyna est opus sive largitio rei necessariae facta indigenti propter Deum et ex compassione. — De seqq. cfr. infra dub. 2. seqq.Alexander of Hales, Summa p. IV, q. 29, m. 1: "It is thus defined by the masters: Almsgiving is a work or bestowal of a necessary thing, made to one in need for God's sake and out of compassion." — On what follows, cf. below, dubium 2 ff.
- 8bVers. 24. — Sententiam August. refert Magister, hic in lit. c. 4. seq. Vide etiam XXI. de Civ. Dei, c. 27. n. 2.Verse 24. — The Master reports the opinion of Augustine, here in the text, c. 4 f. See also XXI On the City of God, c. 27, n. 2.
- 9bVers. 16.Verse 16.
- 10bVers. 12. — Cfr. Innocent. III., Serm. 7. de Communi plur. Martyr.Verse 12. — Cf. Innocent III, Sermon 7, On the Common of Many Martyrs.
- 11bSerm. 62. in appendice sermonum August. (alias 39. de Tempore, et post 35. in appendice) super Matth. 5, 44. seqq. (de his versibus agit etiam August. in Sermone Domini in monte, de quo, ut notant Maurini, plura auctor praenotati sermonis sumsit) n. 11, ubi explicans Matth. 6, 5. seq. ait: « Qui vero vult orationem suam volare ad Deum, faciat illi duas alas, id est eleemosynam et ieiunium ». Idem dicit August., Enarrat. in Ps. 42. n. 8. — Codd. et ed. 1 de monte.Sermon 62 in the appendix of Augustine's sermons (otherwise 39 On the Season, and afterward 35 in the appendix) on Matthew 5:44 ff. (Augustine also treats these verses in the Sermon of the Lord on the Mount, from which, as the Maurists note, the author of the aforesaid sermon took much), n. 11, where, expounding Matthew 6:5 f., he says: "But whoever wishes his prayer to fly to God, let him make two wings for it, that is, almsgiving and fasting." Augustine says the same, Enarration on Psalm 42, n. 8. — The codices and ed. 1 [read] on the mount.
- 12bVers. 8.Verse 8.
- 1cRespicitur Luc. 16, 9: Facite vobis amicos etc. — In fine solut. cod. B addit: Secundum ergo [hoc] dicendum, quod considerando dignitatem eius quod est satisfactorium, magis est satisfactoria oratio quam eleemosyna vel ieiunium; sed respiciendo fructum eius quod est satisfactorium, magis satisfactoria est eleemosyna, quia fructuosior; et hoc patet. [Cfr. eiusdem cod. B notam et II. Sent. d. 27. a. 2. q. 2.] — Codd. aa: non respondet ad ultimam obiectionem, quia solutio patet igitur ex solut. ad 4. — Vide scholion ad 1. huius articuli quaest.Reference is made to Luke 16:9: Make to yourselves friends etc. — At the end of the solution codex B adds: Therefore [accordingly] it must be said that, considering the dignity of that which is satisfactory, prayer is more satisfactory than almsgiving or fasting; but regarding the fruit of that which is satisfactory, almsgiving is more satisfactory, because more fruitful; and this is evident. [Cf. the note of the same codex B and II Sent., d. 27, a. 2, q. 2.] — Codices aa: it does not answer the last objection, because the solution is therefore evident from the solution to [objection] 4. — See the scholion to question 1 of this article. ---