← Back to Distinction 16

Dist. 16, Part 2, Art. 2, Q. 1

Book IV: On the Sacraments · Distinction 16

Textus Latinus
p. 406

Articulus II. De poenitentia post baptismum, quae est de mortalibus.

Consequenter quantum ad secundum articulum quaeritur de secunda poenitentia post baptismum, scilicet quae est de mortalibus. Et circa hoc duo quaeruntur:

Primo quaeritur, utrum de mortalibus per ignorantiam commissis necesse sit poenitere.

Secundo quaeritur, utrum necesse sit conteri de peccatis scienter commissis et postmodum oblitis.

Quaestio I. Utrum necesse sit poenitere de peccatis commissis per ignorantiam.

Circa primum ostenditur, quod necesse est poenitere de peccatis commissis per ignorantiam:

1. Quia dicit Ambrosius1: «Gravissime peccas, si ignoras»; sed, sicut exponitur, hoc non est ob aliud, nisi quia talis non de facili quaerit medicum: ergo tali necessaria est medicina; et haec est poenitentia, et sic etc.

2. Item, ratione videtur: quia Augustinus de Correctione et gratia2 dicit, quod non excusatur homo propter ignorantiam, quin teneatur credere: ergo pari ratione non excusatur homo propter ignorantiam, quin teneatur conteri.

3. Item, ratione videtur: quia peccatum ex ignorantia est peccatum actuale ex nostro actu commissum: ergo sine actu nostro non deletur; sed actus, per quem deletur culpa, est poenitentia: ergo etc.

4. Item, ignorantia in eo qui peccavit, non excusavit a peccato3: ergo non excusat, quin egeat remedio.

Contra:

1. Poenitentia non est nisi de volito4; sed quod per ignorantiam fit, est involuntarium: ergo de tali non debet fieri poenitentia.

2. Item, incognita bona non possumus amare5: ergo nec incognita mala possumus odire nec detestari: ergo de his non est poenitentia.

3. Item, nullo iure sumus certi, utrum offendimus Deum per ignorantiam; sed nullus tenetur agere aliquid ex praecepto, nisi ad quod habet certitudinem ex aliquo iure: ergo nullus tenetur poenitere de commissis per ignorantiam.

4. Item, de solis illis tenemur poenitere, de quibus tenemur confiteri; sed sola illa tenemur confiteri, quae possumus veraciter enarrare, et illa sola possumus veraciter enarrare, quae novimus; quia, si dubia vel ignorata asseramus, est mendacium6: ergo cum ignoranter commissa nesciamus esse peccata, non possumus ea veraciter confiteri: ergo nec tenemur de his aliquo modo poenitere.

Conclusio. De peccatis commissis per ignorantiam necesse est adhibere diligentiam, ut sciantur, atque poenitere in generali, non autem in speciali.
p. 407

Respondeo: Dicendum, quod poenitere de aliquo est dupliciter, scilicet in generali et in speciali: in generali, quando homo dolet generaliter de omni offensa Dei, quam fecit; in speciali, quando dolet de hac vel illa. — Dico ergo, quod de peccatis commissis per ignorantiam debet poenitere in generali et dicere cum Propheta7: Delicta iuventutis meae et ignorantias meas etc.; in speciali vero non tenetur poenitere, sed tenetur facere quod in se est, ut sciat et ut peccata recognoscat. Committuntur enim peccata per ignorantiam iuris; et tunc, cognito iure, scit, se peccasse, ut puta qui fornicatus est ignorans, illud esse peccatum. Committuntur etiam per ignorantiam facti, diligentia debita non adhibita; et tunc cognoscuntur, Domino revelante; unde tenetur orare, ut Dominus parcat ei, vel revelet.

1. Ad illud ergo quod obiicitur, quod peccatum commissum per ignorantiam est involuntarium; dicendum, quod non est omnino involuntarium, quia, etsi non perfecta fuerit cognitio, fuit tamen cognitio actus, quamvis non recognosceretur circumstantia deformans; et hoc melius patet in quaestione de ignorantia in secundo8.

2. Ad illud quod obiicitur, quod non possumus poenitere de ignoratis; dicendum, quod verum est de ignoratis omnino, sed de ignoratis in particulari et in universali scitis9 contingit conteri in universali. Et quia quaedam ignorata in particulari per negligentiam sciuntur per diligentiam; ideo tenetur facere quod in se est, ut sciat; et si non occurrat, tunc sufficit poenitentia in generali, ut doleat et etiam aliqua mala sustineat et in multis se offendisse10 credat, quae ignorat.

3. Ad illud quod obiicitur, quod ignoratum nullo iure scitur etc.; dicendum, quod ad poenitentiam sufficit cognitio probabilis; et probabile est cuilibet, qui fuit ignorans etiam in adulto, quod in multis offenderit. Et hoc insinuat lex divina, quae de illis docet poenitere et petere veniam; unde in Psalmo: Delicta quis intelligit? ab occultis meis munda me.

4. Ad illud quod obiicitur, quod ignorata non possunt confiteri: ergo etc.; dicendum, quod illa tenemur confiteri, pro quibus oportet poenitentiam facere in speciali; talia autem, nisi nobis innotescant vel per nostram diligentiam, vel per revelationem divinam, ad poenitentiam in speciali agendam non obligant; nihilominus tamen in ipsa confessione debet homo se totum ostendere et libenter poenam portare, etiam de his quae sunt ignoranter perpetrata.

Scholion

Principia adhibita ad solvendam utramque huius articuli quaestionem communi suffragio approbantur. Plures commentatores Lombardi eadem tradunt disputantes de contritione (infra d. 17.) et in quaestione, utrum peccatum sit actus voluntarius (II. Sent. d. 41, vel d. 24.). De utraque quaestione: Alex. Hal., S. p. IV. q. 13. m. 2. a. 1. 2. — S. Thom., IV. Sent. d. 17. q. 2. a. 2. quaestiunc. 3. ad 2. 3; Suppl. q. 2. a. 3. ad 2. 3; cfr. S. I. II. q. 76. a. 1-4; III. q. 86. a. 2. — B. Albert., hic a. 32. — Petr. a Tar., hic a. 5. quaestiunc. 2. 3.

---

English Translation

Article II. On the penance after baptism, which concerns mortal sins.

Next, with regard to the second article, the inquiry concerns the second penance after baptism, namely that which concerns mortal sins. And concerning this two things are asked:

First, it is asked whether it is necessary to repent of mortal sins committed through ignorance.

Second, it is asked whether it is necessary to be contrite over sins knowingly committed and afterward forgotten.

Question I. Whether it is necessary to repent of sins committed through ignorance.

Concerning the first it is shown that it is necessary to repent of sins committed through ignorance:

1. Because Ambrose says1: «You sin most gravely if you are ignorant»; but, as it is explained, this is for no other reason than that such a person does not readily seek a physician: therefore medicine is necessary for such a one; and this is penance, and so on.

2. Likewise, it seems by reason: because Augustine in On Correction and Grace2 says that a man is not excused on account of ignorance from being bound to believe: therefore by parity of reasoning a man is not excused on account of ignorance from being bound to be contrite.

3. Likewise, it seems by reason: because a sin from ignorance is an actual sin committed by our own act: therefore it is not blotted out without an act of ours; but the act by which guilt is blotted out is penance: therefore, and so on.

4. Likewise, ignorance in the one who has sinned did not excuse from the sin3: therefore it does not excuse from needing a remedy.

On the contrary:

1. Penance concerns only what is willed4; but what is done through ignorance is involuntary: therefore over such a thing penance ought not to be done.

2. Likewise, we cannot love goods that are unknown5: therefore neither can we hate nor detest evils that are unknown: therefore over these there is no penance.

3. Likewise, by no right are we certain whether we offend God through ignorance; but no one is bound to do anything from precept, except that for which he has certitude from some right: therefore no one is bound to repent of things committed through ignorance.

4. Likewise, we are bound to repent only of those things of which we are bound to confess; but we are bound to confess only those things which we can truthfully relate, and we can truthfully relate only those things which we know; because, if we assert doubtful or unknown things, it is a lie6: therefore, since we do not know things committed through ignorance to be sins, we cannot truthfully confess them: therefore neither are we bound to repent of these in any way.

Conclusion. Concerning sins committed through ignorance it is necessary to apply diligence, that they may be known, and to repent in general, but not in particular.

I respond: It must be said that to repent of something is twofold, namely in general and in particular: in general, when a man grieves generally over every offense against God which he has committed; in particular, when he grieves over this or that one. — I say therefore that over sins committed through ignorance he ought to repent in general and to say with the Prophet7: The sins of my youth and my ignorances etc.; but in particular he is not bound to repent, but is bound to do what is in him, that he may know and may recognize the sins. For sins are committed through ignorance of right (law); and then, the right being known, he knows that he has sinned, as for instance one who has committed fornication being ignorant that it was a sin. Sins are also committed through ignorance of fact, due diligence not having been applied; and then they become known when the Lord reveals it; whence he is bound to pray that the Lord spare him, or reveal it.

1. To that, therefore, which is objected, that a sin committed through ignorance is involuntary; it must be said that it is not wholly involuntary, because, even if the knowledge was not perfect, there was nevertheless knowledge of the act, although the deforming circumstance was not recognized; and this is better shown in the question concerning ignorance in the second [book]8.

2. To that which is objected, that we cannot repent of things unknown; it must be said that this is true of things wholly unknown, but of things unknown in particular and known in universal9 it is possible to be contrite in universal. And because certain things unknown in particular through negligence become known through diligence; therefore he is bound to do what is in him, that he may know; and if it does not come [to mind], then penance in general suffices, that he grieve and also endure some evils and believe that he has offended10 in many things which he does not know.

3. To that which is objected, that what is unknown is known by no right, etc.; it must be said that for penance a probable knowledge suffices; and it is probable to anyone, who was ignorant even as an adult, that he has offended in many things. And this the divine law intimates, which teaches to repent of these things and to seek pardon; whence in the Psalm: Who understands his sins? from my hidden ones cleanse me.

4. To that which is objected, that things unknown cannot be confessed: therefore, and so on; it must be said that we are bound to confess those things for which it is necessary to make penance in particular; but such things, unless they become known to us either through our diligence or through divine revelation, do not oblige to performing penance in particular; nevertheless, in the confession itself a man ought to show himself wholly and willingly to bear the penalty, even concerning those things which were ignorantly perpetrated.

Scholion

The principles employed for solving both questions of this article are approved by common consent. Many commentators on Lombard hand down the same things when disputing concerning contrition (below, d. 17) and in the question whether sin is a voluntary act (II Sent. d. 41, or d. 24). On both questions: Alexander of Hales, Summa p. IV, q. 13, m. 2, a. 1, 2. — St. Thomas, IV Sent. d. 17, q. 2, a. 2, quaestiuncula 3, ad 2, 3; Supplement q. 2, a. 3, ad 2, 3; cf. Summa I-II, q. 76, a. 1-4; III, q. 86, a. 2. — Bl. Albert, here a. 32. — Peter of Tarentaise, here a. 5, quaestiuncula 2, 3.

---

Apparatus Criticus
  1. 1
    In Comment. super Rom. [attributo olim Ambrosio] 2, 5. Sententiam ipsius (cfr. tom. II. pag. 526, nota 1.) Glossa apud Petr. Lombard. et Lyranum exhibet sic: Gravissime peccas, quia ignoras, te contemnere [bonitatem Dei]. — De expositione huius dicti cfr. Petr. Pictav., II. Sent. c. 15. Vide etiam S. Bonav., II. Sent. d. 43. a. 2. q. 1. ad 1.
    In the Commentary on Romans [formerly attributed to Ambrose] 2, 5. The Gloss in Peter Lombard and Lyra presents his view thus: You sin most gravely, because in being ignorant you despise the goodness of God. — On the exposition of this saying cf. Peter of Poitiers, II Sent. c. 15. See also St. Bonaventure, II Sent. d. 43, a. 2, q. 1, ad 1.
  2. 2
    Cap. 7. n. 11. seq.: Si enim, sicut Veritas loquitur, nemo liberatur a damnatione, quae facta est per Adam, nisi per fidem Iesu Christi, et tamen ab hac damnatione non se liberabunt qui poterunt dicere, non se audisse Evangelium Christi, cum fides ex auditu sit [Rom. 10, 17.]; quanto minus se liberabunt qui dicturi sunt: perseverantiam non accepimus? etc. — Post ratione cod. X addit a simili.
    Chap. 7, n. 11 ff.: For if, as Truth declares, no one is freed from the damnation which was brought about through Adam except through faith in Jesus Christ, and yet those will not free themselves from this damnation who will be able to say that they have not heard the Gospel of Christ, since faith is from hearing [Rom. 10:17]; how much less will those free themselves who are going to say: We have not received perseverance? etc. — After ratione codex X adds a simili (from a similar case).
  3. 3
    Cfr. supra d. 14. p. I. a. 1. q. 1. fundam. 3. — In principio arg. post Item cod. X addit alia, post actuale cod. bb et.
    Cf. above d. 14, p. I, a. 1, q. 1, fundamentum 3. — At the beginning of the argument, after Item codex X adds alia, after actuale so too codex bb.
  4. 4
    Epist. I. Cor. 14, 38: Si quis autem ignorat, ignorabitur. Cfr. supra pag. 86, nota 7, et II. Sent. d. 22. a. 2. q. 3, ubi etiam minor seq. arg. insinuatur.
    Epistle I Cor. 14:38: But if anyone is ignorant, he shall be ignored. Cf. above p. 86, note 7, and II Sent. d. 22, a. 2, q. 3, where also the minor of the following argument is intimated.
  5. 5
    Vide supra a. 1. q. 1.
    See above a. 1, q. 1.
  6. 6
    Ut proponit August., X. de Trin. c. 1. n. 1. seqq.
    As Augustine sets forth, X On the Trinity c. 1, n. 1 ff.
  7. 7
    Psalm. 24, 7. — Delicta iuventutis meae et ignorantias meas ne memineris. Cfr. Glossam apud Lyranum.
    Psalm 24:7 (Vulg.). — Remember not the sins of my youth and my ignorances. Cf. the Gloss in Lyra.
  8. 8
    Respicitur Iac. 3, 2: In multis enim offendimus omnes. — Vide II. Sent. d. 22. a. 1. q. 2. Pro etiam in adulto secunda manu cod. X substituit etiam in adulta aetate.
    Reference is made to James 3:2: For in many things we all offend. — See II Sent. d. 22, a. 1, q. 2. For etiam in adulto (even in an adult), by a second hand codex X substitutes etiam in adulta aetate (even in adult age).
  9. 9
    Cap. 7. n. 4. — De Glossa, quae est apud Lyranum interlineari, vide supra pag. 210, nota 10.
    Chap. 7, n. 4. — On the Gloss, which is the interlinear one in Lyra, see above p. 210, note 10.
  10. 10
    Respicitur Iac. 3, 2: In multis enim offendimus omnes.
    Reference is made to James 3:2: For in many things we all offend. ---
Cited by

2 further references address the article or printed page this question belongs to, rather than the question itself.

← Dist. 16, Part 2, Art. 1, Q. 2Dist. 16, Part 2, Art. 2, Q. 2→