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Dist. 17, Part 1

Book IV: On the Sacraments · Distinction 17

Textus Latinus
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Pars I.

Cap. I. Utrum sine confessione dimittantur peccata.

Hic oritur quaestio multiplex. Primo enim quaeritur, utrum absque satisfactione et oris confessione per solam cordis contritionem peccatum alicui dimittatur. Secundo, an aliquando sufficiat confiteri Deo sine sacerdote. Tertio, an laico fideli facta valeat confessio. — In his enim etiam docti diversa sentire inveniuntur, quia super his varia ac pene adversa tradidisse videntur doctores. Dicunt enim quidam, sine confessione oris et satisfactione operis neminem a peccato mundari, si tempus illa faciendi habuerit. — Alii vero dicunt, ante oris confessionem et satisfactionem in cordis contritione peccatum dimitti a Deo, si tamen votum confitendi habeat. Unde Propheta1: Dixi, confitebor adversum me iniustitiam meam Domino, et tu remisisti etc. Quod exponens Cassiodorus2 ait: « Dixi, id est deliberavi apud me, quod confitebor, et tu remisisti. Magna pietas Dei, quod ad solam promissionem peccatum dimiserit. Votum enim pro operatione iudicatur ». Item Augustinus3: « Nondum pronuntiat, promittit, se pronuntiaturum; et Deus dimittit, quia hoc ipsum dicere quoddam pronuntiare est corde. Nondum est vox in ore, ut homo audiat confessionem, et Deus audit ». Item: Sacrificium Deo spiritus contribulatus, cor contritum etc. Alibi etiam legitur: Quacumque hora peccator conversus fuerit et ingemuerit, vita vivet et non morietur; non dicitur: ore confessus fuerit, sed conversus ingemuerit.

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« Unde datur intelligi, quod etiam ore tacente, veniam interdum consequimur. Hinc etiam leprosi illi, quibus Dominus praecepit, ut ostenderent se sacerdotibus, in itinere, antequam ad sacerdotes venirent, mundati sunt. Ex quo insinuatur, quod antequam sacerdotibus ora nostra aperiamus, id est peccata confiteamur, a lepra peccati mundamur. Lazarus etiam non prius de monumento est eductus et post a Domino suscitatus, sed intus suscitatus, prodiit foras vivus; ut ostenderetur suscitatio animae praecedere confessionem. Nemo enim potest confiteri nisi suscitatus, quia a mortuo, velut qui non est, perit confessio: nullus ergo confitetur nisi resuscitatus. Nemo vero suscitatur, nisi qui a peccato solvitur; quia peccatum mors animae est, quae ut est vita corporis, ita eius vita Deus est »4. — His aliisque pluribus auctoritatibus probatur, ante confessionem vel satisfactionem sola compunctione peccatum dimitti. Quod qui negant eas determinare laborant, nec non in huius sententiae depressione et ad suae opinionis assertionem auctorum testimonia inducunt. Ait enim Dominus per Isaiam5: Dic tu iniquitates tuas, ut iustificeris. Item Ambrosius: « Non potest quisquam iustificari a peccato, nisi fuerit peccatum ante confessus ». Idem dicit: « Confessio a morte animam liberat, confessio aperit paradisum, confessio spem salutis tribuit; quia non meretur iustificari qui in vita sua peccata non vult confiteri. Illa confessio nos liberat, quae fit cum poenitentia. Poenitentia vero est dolor cordis et amaritudo animae pro malis, quae quisque commisit ». Item Ioannes6: « Non potest quisquam gratiam Dei accipere, nisi purgatus fuerit ab omni peccato per poenitentiae confessionem et per baptismum ». Item Augustinus7: « Agite poenitentiam, qualis agitur in Ecclesia. Nemo dicat sibi: occulte ago, apud Deum ago; novit Deus, qui mihi ignoscit, quia in corde ago. Ergo sine causa dictum est: Quae solveritis super terram soluta erunt et in caelis? Ergo sine causa claves datae sunt? Frustramus verbum Christi. Iob dicit: Si erubui in conspectu populi peccata mea confiteri»! Item Ambrosius8: « Venialis est culpa, quam sequitur confessio delictorum ». Item Augustinus9 super illum locum Psalmi: Non absorbeat me profundum, neque urgeat super me puteus os suum: « Puteus est profunditas iniquitatis, in quam si cecideris, non claudet super te os suum, si tu non claudis os tuum. Confitere ergo et dic: De profundis clamavi ad te, Domine etc; et evades. Claudit super illum qui in profundo contemnit, a quo mortuo, velut qui non sit, perit confessio ». Idem10: « Nullus debitae gravioris poenae accipit veniam, nisi qualemcumque, etsi longe minorem, quam debeat, solverit poenam. Ita enim impartitur a Deo largitas misericordiae, ut non relinquatur iustitia disciplinae ». Item Hieronymus11: « Qui peccator est plangat delicta propria vel populi et ingrediatur Ecclesiam, de qua propter peccata fuerat egressus, et dormiat in sacco, ut praeteritas delicias, per quas Deum offenderat, vitae austeritate compenset ». — His aliisque auctoritatibus nituntur asserere, sine confessione vocis et aliqua solutione poenae neminem a peccato mundari.

Quid ergo super his sentiendum? quid tenendum? Sane dici potest, quod sine confessione oris et solutione poenae exterioris peccata delentur per contritionem et humilitatem cordis. Ex quo enim proponit mente compuncta, se confessurum, Deus dimittit; quia ibi est confessio cordis, etsi non oris, per quam anima interius mundatur a macula et contagio12 peccati commissi, et debitum aeternae mortis relaxatur. — Illa ergo, quae superius dicta sunt de confessione et poenitentia, vel ad confessionem cordis et ad interiorem poenam referenda sunt — sicut illud Augustini, « quod nullus dicitur veniam consequi, nisi prius quantulamcumque peccati solverit poenam » — vel de exteriori poena accipienda sunt et ad contemnentes vel negligentes referenda, sicut illud: « Nemo dicat, occulte ago » etc. Nonnulli enim in vita peccata confiteri negligunt vel erubescunt, et ideo non merentur iustificari. Sicut enim praecepta est nobis interior poenitentia, ita et oris confessio et exterior satisfactio, si adsit facultas. Unde nec vere poenitens est qui confessionis votum non habet. Et sicut peccati remissio munus Dei est, ita poenitentia et confessio, per quam peccatum deletur, non potest esse nisi a Deo, ut Augustinus13 ait: « Iam, inquit, donum Spiritus sancti habet qui confitetur et poenitet, quia non potest esse confessio peccati et punitio in homine ex se ipso. Cum enim irascitur sibi quisque et displicet, sine dono Spiritus sancti non est ». Oportet ergo, poenitentem confiteri, si tempus habeat; et tamen, antequam sit confessio in ore, si votum sit in corde, praestatur ei remissio.

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Pars II.

Cap. II. An sufficiat soli Deo confiteri.

Iam secundum quaestionis articulum inspiciamus, scilicet utrum sufficiat peccata confiteri soli Deo, an et oporteat confiteri sacerdoti. — Quibusdam visum est sufficere, si soli Deo fiat confessio sine iudicio sacerdotali et confessione Ecclesiae; quia David dixit14: Dixi, confitebor Domino, et tu remisisti etc.; non ait sacerdoti, et tamen remissum sibi peccatum dicit. Item Ambrosius: « Ideo flevit Petrus, quia culpa obrepsit ei; non invenio, quid dixerit; invenio, quod fleverit. Lacrymas eius lego, satisfactionem non lego. Sed quod defendi non potest ablui potest. Lavant lacrymae delictum, quod voce pudor est confiteri. Et veniae fletus consulit ei verecundiae ». Hoc idem etiam Maximus15 episcopus dicit; item Ioannes Chrysostomus: « Non tibi dico, ut te prodas in publicum, neque apud alios te accuses, sed obedire te volo Prophetae dicenti: Revela Deo viam tuam. Ante Deum ergo tua confitere peccata, apud verum iudicem cum oratione delicta tua pronuntia, non lingua, sed conscientiae tuae memoria; et tunc demum spera, te misericordiam posse consequi. Si habueris peccata tua in mente continue, nunquam malum adversus proximum in corde tuo tenebis ». Idem16: « Peccata tua dicito, ut deleas illa. Sed si confunderis alicui dicere, dicito ea quotidie in anima tua; non dico, ut confitearis ea conservo tuo, ut tibi exprobret; dicito Deo, qui curat ea. Nec enim, si non dixeris, ignorat ea: cum faciebas ea, praesto erat; cum admitteres ea, cognoverat. Nunquid ea vult a te cognoscere? Peccare enim non erubuisti, et confiteri erubescis? Dicito in hac vita, ut in alia requiem habeas; dicito ingemiscens et lacrymans. In codice scripta sunt peccata tua; spongia peccatorum tuorum lacrymae tuae sint ». Item Prosper17: « Illi quorum peccata humanam notitiam latent, non ab ipsis confessa nec ab aliis publicata, si ea confiteri vel emendare noluerint, Deum, quem habent testem, ipsum et habituri sunt ultorem. Quodsi ipsi sui iudices fiant et veluti suae iniquitatis ultores hic in se voluntariam poenam severissimae animadversionis exerceant; temporalibus poenis mutabunt aeterna supplicia et lacrymis ex vera cordis contritione fluentibus restringent aeterni ignis incendia ». Et infra: « Facilius sibi Deum placabunt illi qui aut propriis confessionibus crimen produnt, aut, nescientibus aliis, ipsi in se voluntariae excommunicationis sententiam ferunt, et ab altari, cui ministrabant, non animo, sed officio separati, vitam suam quasi mortuam plangunt, certi, quod reconciliati sibi efficacis poenitentiae fructibus, a Deo non solum amissa recipiant, sed etiam supernae civitatis gaudia recipiant ». — His auctoritatibus innituntur qui sufficere contendunt Deo confiteri peccata sine sacerdote. Dicunt enim, quod si quis timens, detegi culpam suam apud homines, ne inde opprobrio habeatur, vel alii suo exemplo ad peccandum accingantur, et ideo taceat homini et revelet Deo; consequitur veniam.

Cap. III. Quod non sufficit soli Deo confiteri, si possit confiteri sacerdoti.

Sed quod sacerdotibus confiteri oporteat, non solum illa auctoritate Iacobi18: Confitemini alterutrum peccata vestra etc., sed etiam aliorum pluribus testimoniis comprobatur. Ait enim Augustinus19: « Iudicet se ipsum homo voluntarie, dum potest, et mores convertat in melius, ne, cum iam non poterit, praeter voluntatem a Domino iudicetur; et cum in se protulerit severissimae medicinae, sed tamen utilissimae sententiam; veniat ad antistites, per quos illi claves in Ecclesia ministrantur. Tanquam bonus iam incipiens esse filius, maternorum membrorum ordine custodito, a praepositis Sacramentorum accipiat satisfactionis suae modum, in offerendo sacrificio contribulati cordis devotus et supplex. Id tamen agat, quod non solum sibi prosit ad salutem, sed etiam ceteris ad exemplum; ut, si peccatum eius non modo in gravi eius malo, sed etiam in tanto scandalo est aliorum, atque hoc expedire utilitati Ecclesiae videtur antistiti, in notitiam multorum, vel totius plebis agere poenitentiam non recuset, ne letali plagae per pudorem addat tumorem ». « Cum tanta est plaga peccati et impetus morbi, ut medicamenta corporis et sanguinis Domini differenda sint, auctoritate antistitis debet se quisque removere ab altari ad agendam poenitentiam et eadem reconciliari ». Item Leo Papa20: « Multiplex misericordia Dei ita lapsibus subvenit humanis, ut non modo per baptismum, sed etiam per poenitentiam spes vitae reparetur, sic divinae voluntatis praesidiis ordinatis, ut indulgentiam Dei nisi supplicationibus sacerdotum nequeant obtinere. Christus enim hanc praepositis Ecclesiae tradidit potestatem, ut confitentibus poenitentiae satisfactionem darent et eosdem, salubri satisfactione purgatos, ad

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communionem Sacramentorum per ianuam reconciliationis admitterent ». Item Augustinus21: « Quem poenitet, omnino poeniteat et dolorem lacrymis ostendat; repraesentet vitam suam Deo per sacerdotem, praeveniat iudicium Dei per confessionem. Praecepit enim Dominus mundandis, ut ostenderent ora sacerdotibus, docens corporali praesentia confitenda peccata, non per scriptum manifestanda. Dixit enim: Ora monstrate, et omnes, non unus pro omnibus, non alium statuatis nuntium, qui pro vobis offerat munus a Moyse statutum; sed qui per vos peccastis, per vos erubescatis. Erubescentia enim ipsa partem habet remissionis. Ex misericordia enim hoc praecepit Dominus, ut nemo poeniteret in occulto. In hoc enim, quod per se ipsum dicit sacerdoti et erubescentiam vincit timore offensi, fit venia criminis. Fit enim veniale per confessionem quod criminale erat in operatione: etsi non statim purgatur, fit tamen veniale quod commiserat mortale. Multum enim satisfactionis obtulit qui, erubescentiae dominans, nihil eorum quae commisit, nuntio Dei negavit. Deus enim, qui misericors et iustus est, sicut servat misericordiam in iustitia, ita et iustitiam in misericordia. Opus enim misericordiae est peccanti peccata dimittere; sed oportet, ut iustus misereatur iusto. Considerat enim, si dignus est, non dico, iustitia, sed misericordia; iustitia enim sola damnat, sed dignus est misericordia qui spirituali labore quaerit gratiam. Laborat enim mens patiendo erubescentiam; et quoniam verecundia magna est poena, qui erubescit pro Christo fit dignus misericordia. Unde patet, quia, quanto pluribus confitebitur in spe veniae turpitudinem criminis, tanto facilius consequitur gratiam remissionis. Ipsi enim sacerdotes plus possunt proficere, plus confitentibus parcere ». Item Leo Papa22: « Quamvis plenitudo fidei videatur esse laudabilis, quae propter Dei timorem apud homines erubescere non veretur; tamen — quia non omnium huiusmodi sunt peccata, ut ea qui poenitentiam poscunt non timeant publicare — removeatur improbabilis consuetudo, ne multi a poenitentiae remediis arceantur, dum aut erubescunt, aut timent inimicis sua facta rescrare, quibus possunt legum percelli constitutione. Sufficit enim confessio, quae primum Deo offertur et tunc etiam sacerdoti, qui pro delictis poenitentium precator accedit. Tunc enim plures ad poenitentiam poterunt provocari, si populi auribus non publicetur conscientia confitentis ». — Ex his aliisque pluribus indubitanter ostenditur, oportere Deo primum et deinde sacerdoti offerri confessionem, nec aliter posse perveniri ad ingressum paradisi, si adsit facultas.

Pars III.

Cap. IV. An sufficiat confiteri laico.

Nunc priusquam praemissis auctoritatibus, quae his contradicere videntur, respondeamus, tertiam quaestionem intueamur. Quod enim secunda quaestio continebat, scilicet an sine confessione et iudicio sacerdotis soli Deo confiteri sufficeret, expeditum est et certificatum praemissis testimoniis, quod non sufficit confiteri Deo sine sacerdote; nec est vere humilis et poenitens, si non desiderat et requirit sacerdotis iudicium. Sed nunquid aeque valet alicui confiteri socio vel proximo suo, saltem cum deest sacerdos? — Sane ad hoc dici potest, quod sacerdotis examen requirendum est studiose, quia sacerdotibus concessit Deus potestatem ligandi et solvendi. Et ideo quibus ipsi dimittunt, et Deus dimittit. Si tamen defuerit sacerdos, proximo vel socio est facienda confessio. Sed curet quisque sacerdotem quaerere, qui sciat ligare et solvere. Talem enim esse oportet, qui aliorum crimina iudicat. Unde Augustinus23: « Qui vult confiteri peccata, ut inveniat gratiam, quaerat sacerdotem, qui sciat ligare et solvere, ne, cum negligens circa se exstiterit, negligatur ab illo qui eum misericorditer monet et petit, ne ambo in foveam cadant, quam stultus evitare noluit. Tanta itaque vis confessionis est, ut, si deest sacerdos, confiteatur proximo. Saepe enim contingit, quod poenitens non potest verecundari coram sacerdote, quem desideranti nec tempus nec locus offert. Etsi ille cui confitebitur, potestatem solvendi non habeat, tamen dignus venia fit ex sacerdotis desiderio qui crimen confitetur socio. Mundati enim sunt leprosi, dum ibant ora vel se ostendere sacerdotibus, antequam ad eos pervenirent. Unde patet, Deum ad cor respicere, dum ex necessitate prohibentur ad sacerdotes pervenire. Saepe quidem eos quaerunt sani et laeti, sed dum quaerunt, antequam perveniant, moriuntur. Sed misericordia Dei ubique est, qui et iustis parcere novit, etsi non tam cito, sicut si solverentur a sacerdote. Qui ergo omnino confitetur, sacerdoti meliori quam potest confiteatur ». « Et si peccatum occultum est, sufficiat referre in notitiam sacerdotis. Nam in resuscitatione filiae archisynagogi24 pauci interfuerunt, qui viderent; nondum enim erat sepulta, nondum extra portam delata, nondum extra domum in notitiam portata. Intus resuscitavit, quam intus invenit, relictis solis Petro et Iacobo et Ioanne et patre et matre puellae, in quibus figuraliter continentur sacerdotes Ecclesiae. Quos autem extra invenit, advertendum est, quomodo suscitavit. Flebat

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enim turba post filium viduae, flevit Martha et Maria supplicantes pro fratre, flebat et turba Mariam secuta. In quo docemur, publice peccantibus non proprium, sed Ecclesiae sufficere meritum ». « Laboret igitur poenitens in Ecclesia esse et ad Ecclesiae unitatem tendere. Nisi enim unitas Ecclesiae succurrat, nisi quod deest peccatori sua oratione compleat; de manibus inimici non eripietur anima mortui. Credendum est enim, quod omnes orationes et eleemosynae Ecclesiae et opera iustitiae et misericordiae succurrant recognoscenti mortem suam ad conversionem. Ideoque nemo digne poenitere potest, quem non sustineat unitas Ecclesiae; ideoque non petat sacerdotes per aliquam culpam ab unitate Ecclesiae divisos ». — Ex his satis aperitur et absolvitur praemissae quaestionis articulus. Quaerendus est enim sacerdos sapiens et discretus, qui cum potestate simul habeat iudicium, qui si forte defuerit, confiteri debet socio. — Beda25 vero inter confessionem venialium et mortalium distinguit super illum locum: Confitemini alterutrum peccata vestra. Ait enim: « Coaequalibus quotidiana et levia, graviora vero sacerdoti pandamus et, quanto iusserit tempore, purgare curemus, quia sine confessione emendationis peccata nequeunt dimitti ». Sed et graviora coaequalibus pandenda sunt, cum deest sacerdos, et urget periculum. Venialia vero, etiam sacerdotis oblata copia, licet confiteri coaequali, et sufficit, ut quibusdam placet, si tamen ex contemptu non praetermittatur sacerdos. Tutius tamen est et perfectius utriusque generis peccata sacerdotibus pandere et consilium medicinae ab eis quaerere, quibus concessa est potestas ligandi et solvendi.

Cap. V. Ad quid valeat confessio.

Cum igitur ex his aliisque pluribus testimoniis perspicuum fiat et indubitabiliter constet, peccata primum Deo, deinde sacerdoti esse confitenda, et si ipse defuerit, etiam socio; illud Ioannis Chrysostomi superius26 positum non est ita intelligendum, ut liceat alicui, si tempus habeat, sacerdoti non confiteri; sed quia sufficit, ubi crimen occultum est, soli Deo per sacerdotem dicere et semel, nec oportet publicari coram multis quod occultum est; quod notavit dicens: « Non tibi dico ut te prodas in publicum ». Sicut enim publica noxa publico eget remedio, ita occulta secreta confessione et occulta satisfactione purgatur. Nec necesse est, ut quod sacerdoti semel confessi sumus iterum confiteamur; sed lingua cordis non carnis, apud verum iudicem id iugiter confiteri debemus. Unde idem Ioannes27 ait: « Nunc autem, si recorderis peccatorum tuorum et frequenter ea in conspectu Dei pronunties et pro eis depreceris, citius illa delebis. Si vero obliviscaris, tunc eorum recordaberis nolens, quando publicabuntur et in conspectu omnium amicorum et inimicorum sanctorumque Angelorum proferentur ». — Ita etiam illud Ambrosii: « Lacrymae lavant delictum, quod voce pudor est confiteri », ad publicam poenitentiam referendum est. Ibi enim virtutem lacrymarum et confessionis ostendens, significare voluit, quod lacrymae occultae et confessio secreta, sicut quae fit soli sacerdoti, lavant delictum, quod pudet aliquem publice confiteri. Quod vero dicit, se lacrymas Petri legisse, non confessionem vel satisfactionem; per hoc non excludit illa. Multa enim facta sunt, quae scripta non sunt, vel forte nondum facta erat institutio confessionis28, quae modo est. — Similiter et illud Prosperi: « Si sui iudices fiant, mutabunt aeterna supplicia »; et illud: « Facilius Deum placabunt sibi qui aut propriis confessionibus crimen produnt, aut nescientibus aliis, in se sententiam excommunicationis ferunt »; ad publicam confessionem et satisfactionem referri oportet. Non enim solis sacerdotibus ius ligandi atque solvendi datum est, si cuique suo arbitrio se poena vel excommunicationis sententia ligare et absque sacerdotali iudicio se ipsum Deo vel altari reconciliare licet; quod ecclesiasticae institutioni et consuetudini penitus repugnat. Potius igitur, si publice peccasti, publice confitere te reum et emenda; si vero occulte deliquisti, etiam sic non taceas; nec tamen dico, ut publices. « Taciturnitas enim peccati ex superbia nascitur cordis. Ideo enim peccatum suum quis celat, ne reputetur foris, qualem se iam divino conspectui exhibuit; quod ex fonte superbiae nascitur. Species enim superbiae est se velle iustum videri, qui peccator est, atque hypocrita convincitur qui ad instar primorum parentum vel tergiversatione verborum peccata sua levigare contendit, vel sicut Cain peccatum suum reticendo supprimere quaerit. Ubi vero superbia regnat vel hypocrisis, humilitas locum non habet; sine humilitate vero alicui veniam sperare non licet. Ubi ergo est taciturnitas confessionis, non est speranda venia criminis »29. — Iam certissime liquet, quam sit detestabile peccati silentium, et e converso, quam sit necessaria confessio. Est enim confessio testimonium conscientiae Deum timentis. Qui enim timet iudicium Dei, peccatum non erubescit confiteri. Perfectus timor solvit omnem pudorem; confessio peccati pudorem habet, et ipsa erubescentia est gravis poena. Ideoque iubemur confiteri peccata, ut erubescentiam patiamur pro poena; nam hoc ipsum pars est divini iudicii. — Si ergo quaeritur, ad quid confessio sit necessaria, cum in contritione iam deletum sit peccatum; dicimus, quia quaedam punitio peccati est, sicut satisfactio operis. Per confessionem etiam intelligit sacerdos, qualiter debeat iudicare de crimine; per eam quoque peccator fit humilior et cautior.

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English Translation
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Part I.

Chap. I. Whether sins are forgiven without confession.

Here a manifold question arises. For first it is asked whether, apart from satisfaction and oral confession, a sin is forgiven to anyone through contrition of heart alone. Secondly, whether it sometimes suffices to confess to God without a priest. Thirdly, whether a confession made to a faithful layman avails. — For in these matters even the learned are found to think diversely, since concerning them the doctors seem to have handed down various and almost contrary things. For some say that without oral confession and the satisfaction of work no one is cleansed from sin, if he has had time to do these things. — But others say that, before oral confession and satisfaction, a sin is forgiven by God in contrition of heart, provided that he has the desire of confessing. Whence the Prophet1: I said, I will confess against myself my injustice to the Lord, and thou hast forgiven etc. Expounding which Cassiodorus2 says: « I said, that is, I deliberated with myself that I will confess, and thou hast forgiven. Great is the mercy of God, that at the mere promise He should forgive the sin. For the desire is judged for the deed ». Likewise Augustine3: « He does not yet pronounce, he promises that he will pronounce; and God forgives, because this very thing, to say it in the heart, is a kind of pronouncing. There is not yet a voice in the mouth, that a man may hear the confession, and God hears it ». Likewise: A sacrifice to God is a troubled spirit, a contrite heart etc. Elsewhere too it is read: In whatsoever hour the sinner shall be converted and shall groan, he shall live in life and shall not die; it is not said: he shall have confessed with the mouth, but: being converted he shall have groaned.

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« Whence it is given to understand that even with the mouth silent we sometimes obtain pardon. Hence also those lepers, whom the Lord bade show themselves to the priests, were cleansed on the way, before they came to the priests. From which it is intimated that, before we open our mouths to the priests, that is, confess our sins, we are cleansed from the leprosy of sin. Lazarus too was not first led forth from the tomb and afterward raised by the Lord, but, raised within, he came forth alive; that it might be shown that the raising of the soul precedes confession. For no one can confess unless raised, because from a dead man, as one who is not, confession perishes: no one therefore confesses unless raised again. But no one is raised unless he is loosed from sin; because sin is the death of the soul, which, as the life of the body is, so its life is God »4. — By these and many other authorities it is proved that, before confession or satisfaction, sin is forgiven by compunction alone. Those who deny this labor to define those [authorities], and also, in the depreciation of this opinion and for the assertion of their own opinion, adduce the testimonies of authors. For the Lord says through Isaiah5: Tell thou thy iniquities, that thou mayest be justified. Likewise Ambrose: « No one can be justified from sin unless he has first confessed the sin ». The same says: « Confession frees the soul from death, confession opens paradise, confession gives the hope of salvation; because he does not deserve to be justified who in his life will not confess his sins. That confession frees us which is made with penitence. But penitence is grief of heart and bitterness of soul for the evils which each one has committed ». Likewise John6: « No one can receive the grace of God unless he be purged from all sin through the confession of penance and through baptism ». Likewise Augustine7: « Do penance, such as is done in the Church. Let no one say to himself: I act secretly, I act before God; God knows, who pardons me, because I act in my heart. Therefore was it said in vain: Whatsoever you shall loose upon earth shall be loosed also in heaven? Therefore were the keys given in vain? We make void the word of Christ. Job says: If I have been ashamed to confess my sins in the sight of the people»! Likewise Ambrose8: « Venial is the fault which the confession of offenses follows ». Likewise Augustine9 upon that place of the Psalm: Let not the deep swallow me up, neither let the pit shut her mouth upon me: « The pit is the depth of iniquity, into which if thou fall, it will not shut its mouth upon thee, if thou shut not thy mouth. Confess therefore and say: Out of the depths I have cried to thee, O Lord etc; and thou shalt escape. It shuts upon him who in the deep despises, from whom, being dead, as one who is not, confession perishes ». The same10: « No one receives pardon of a deserved graver penalty unless he pay some penalty, even though far less than he ought. For thus is the bounty of mercy imparted by God, that the justice of discipline be not abandoned ». Likewise Jerome11: « Let him who is a sinner bewail his own offenses or the people's, and let him enter the Church, from which because of his sins he had gone out, and let him sleep in sackcloth, that by the austerity of life he may compensate for the past delights by which he had offended God ». — By these and other authorities they strive to assert that without confession of the voice and some payment of penalty no one is cleansed from sin.

What therefore is to be thought concerning these things? what is to be held? Truly it can be said that without confession of the mouth and payment of exterior penalty sins are blotted out through contrition and humility of heart. For from the moment that he proposes, with mind compunct, that he will confess, God forgives; because there is confession of the heart, even if not of the mouth, through which the soul is interiorly cleansed from the stain and contagion12 of the committed sin, and the debt of eternal death is relaxed. — Those things, therefore, which were said above concerning confession and penance are either to be referred to the confession of the heart and to interior penalty — as that saying of Augustine, « that no one is said to obtain pardon unless he first pay some penalty of sin, however small » — or are to be taken of exterior penalty and to be referred to those who despise or neglect, as that saying: « Let no one say, I act secretly » etc. For some neglect or are ashamed to confess their sins in life, and therefore do not deserve to be justified. For just as interior penance is enjoined on us, so also oral confession and exterior satisfaction, if there be opportunity. Whence neither is he truly penitent who has not the desire of confession. And just as the remission of sin is a gift of God, so penance and confession, through which sin is blotted out, cannot be except from God, as Augustine13 says: « Already, he says, he has the gift of the Holy Spirit who confesses and repents, because there cannot be confession of sin and punishment in man from himself. For when each one is angry with himself and displeased, he is not without the gift of the Holy Spirit ». It behooves the penitent, therefore, to confess, if he have time; and yet, before confession be in the mouth, if the desire be in the heart, remission is granted him.

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Part II.

Chap. II. Whether it suffices to confess to God alone.

Now let us inspect the second article of the question, namely, whether it suffices to confess one's sins to God alone, or whether one ought also to confess to a priest. — To some it has seemed to suffice if confession be made to God alone without priestly judgment and the confession of the Church; because David said14: I said, I will confess to the Lord, and thou hast forgiven etc.; he does not say to a priest, and yet he says the sin was forgiven him. Likewise Ambrose: « Therefore Peter wept, because the fault crept upon him; I do not find what he said; I find that he wept. His tears I read, his satisfaction I do not read. But what cannot be defended can be washed away. Tears wash away the offense which shame forbids to confess with the voice. And the weeping of pardon consults his modesty ». This same thing also Maximus15 the bishop says; likewise John Chrysostom: « I do not bid thee betray thyself in public, nor accuse thyself before others, but I would have thee obey the Prophet saying: Reveal to God thy way. Before God therefore confess thy sins, before the true judge with prayer declare thy offenses, not with the tongue, but with the memory of thy conscience; and then at length hope that thou canst obtain mercy. If thou keep thy sins continually in mind, never wilt thou hold evil against thy neighbor in thy heart ». The same16: « Tell thy sins, that thou mayest blot them out. But if thou art ashamed to tell them to anyone, tell them daily in thy soul; I do not say that thou shouldst confess them to thy fellow-servant, that he may reproach thee; tell them to God, who cares for them. For neither, if thou tell them not, does He not know them: when thou didst them, He was present; when thou didst commit them, He had known. Does He then wish to learn them from thee? Hast thou not been ashamed to sin, and art thou ashamed to confess? Tell it in this life, that thou mayest have rest in the other; tell it groaning and weeping. In the codex thy sins are written; let thy tears be the sponge of thy sins ». Likewise Prosper17: « Those whose sins lie hidden from human knowledge, neither confessed by themselves nor published by others, if they will not confess or amend them, will have as avenger Him whom they have as witness. But if they become their own judges and, as it were avengers of their own iniquity, here exercise upon themselves a voluntary penalty of most severe chastisement; by temporal penalties they will exchange eternal torments, and by tears flowing from true contrition of heart they will restrain the burnings of eternal fire ». And below: « More easily will those appease God toward themselves who either by their own confessions disclose their crime, or, others not knowing, of their own accord pass upon themselves the sentence of voluntary excommunication, and, separated from the altar at which they ministered — not in mind, but in office — bewail their life as though dead, certain that, being reconciled by the fruits of efficacious penance, they will receive from God not only what was lost, but also the joys of the heavenly city ». — On these authorities rely those who contend that it suffices to confess one's sins to God without a priest. For they say that if anyone, fearing his fault be detected among men, lest he be held in reproach thereby, or others by his example be girded to sin, should therefore keep silence before man and reveal it to God; he obtains pardon.

Chap. III. That it does not suffice to confess to God alone, if one can confess to a priest.

But that one ought to confess to priests is proved not only by that authority of James18: Confess your sins one to another etc., but also by many other testimonies. For Augustine19 says: « Let a man judge himself voluntarily, while he can, and convert his morals for the better, lest, when he can no longer, he be judged against his will by the Lord; and when he has pronounced upon himself the sentence of a most severe yet most useful medicine, let him come to the prelates, by whom the keys are ministered to him in the Church. As a son now beginning to be good, the order of the maternal members being kept, let him receive from the stewards of the Sacraments the measure of his satisfaction, devout and suppliant in offering the sacrifice of a contrite heart. Yet let him do this so that it may profit not only himself unto salvation, but also others for an example; that, if his sin be not only in his own grave evil, but also in so great a scandal of others, and the prelate sees this to be expedient for the utility of the Church, he refuse not to do penance in the knowledge of many, or of the whole people, lest by shame he add a swelling to a deadly wound ». « When the wound of sin and the onset of disease is so great that the medicaments of the body and blood of the Lord must be deferred, by the authority of the prelate each one ought to remove himself from the altar to do penance and to be reconciled by the same ». Likewise Pope Leo20: « The manifold mercy of God so succors human lapses that not only through baptism, but also through penance, the hope of life is repaired, the supports of the divine will being so ordered that they cannot obtain the indulgence of God except by the supplications of priests. For Christ delivered this power to the prelates of the Church, that they should give to the confessing the satisfaction of penance, and the same, purged by wholesome satisfaction, should admit to

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the communion of the Sacraments through the door of reconciliation ». Likewise Augustine21: « Let him whom it repents, repent altogether and show his grief by tears; let him represent his life to God through the priest, let him forestall the judgment of God by confession. For the Lord bade those to be cleansed to show their mouths to the priests, teaching that sins are to be confessed by bodily presence, not to be manifested by writing. For He said: Show your mouths, and all, not one for all, do not appoint another messenger to offer for you the gift appointed by Moses; but you who have sinned by yourselves, be ashamed by yourselves. For the shame itself has a part of remission. For out of mercy the Lord commanded this, that no one should repent in secret. For in this, that through himself he tells the priest and conquers shame by the fear of the offended one, the pardon of the crime comes about. For that becomes venial through confession which was criminal in the deed: even if it be not at once purged, that becomes venial which he had committed mortal. For he offered much satisfaction who, mastering shame, denied to the messenger of God none of the things which he committed. For God, who is merciful and just, as He keeps mercy in justice, so also justice in mercy. For it is a work of mercy to forgive the sinner his sins; but it behooves that the just one have mercy on the just. For He considers whether he is worthy, I do not say of justice, but of mercy; for justice alone condemns, but he is worthy of mercy who by spiritual labor seeks grace. For the mind labors by suffering shame; and since shame is a great penalty, he who is ashamed for Christ becomes worthy of mercy. Whence it is plain that, the more witnesses he confesses the baseness of his crime to in hope of pardon, the more easily he obtains the grace of remission. For the priests themselves can do the more profit, the more they spare to those confessing ». Likewise Pope Leo22: « Although the fulness of faith seems praiseworthy, which for the fear of God fears not to be ashamed before men; yet — because the sins of all are not of such a kind that those who ask penance fear not to publish them — let the unwarrantable custom be removed, lest many be kept away from the remedies of penance, while they either are ashamed, or fear to disclose their deeds to enemies by whom they can be smitten by the sanction of the laws. For that confession suffices which is first offered to God and then also to the priest, who comes as an intercessor for the offenses of the penitent. For then more will be able to be drawn to penance, if the conscience of the one confessing be not published to the ears of the people ». — From these and many other things it is shown beyond doubt that confession must be offered first to God and then to the priest, and that it cannot otherwise be attained to the entrance of paradise, if there be opportunity.

Part III.

Chap. IV. Whether it suffices to confess to a layman.

Now, before we answer the authorities adduced which seem to contradict these things, let us consider the third question. For what the second question contained, namely whether to confess to God alone without the confession and judgment of a priest sufficed, has been dispatched and certified by the foregoing testimonies, that it does not suffice to confess to God without a priest; nor is he truly humble and penitent if he does not desire and seek the judgment of a priest. But does it equally avail to confess to a fellow or one's neighbor, at least when a priest is lacking? — Truly to this it can be said that the priest's examination is to be sought zealously, because God granted to priests the power of binding and loosing. And therefore those whom they forgive, God too forgives. If however a priest be lacking, confession is to be made to a neighbor or fellow. But let each one take care to seek a priest who knows how to bind and to loose. For such must he be who judges the crimes of others. Whence Augustine23: « Let him who wishes to confess his sins, that he may find grace, seek a priest who knows how to bind and to loose, lest, when he has been negligent about himself, he be neglected by him who mercifully admonishes and asks him, lest both fall into the pit which the fool would not avoid. So great therefore is the force of confession that, if a priest is lacking, let him confess to a neighbor. For it often happens that the penitent cannot be abashed before a priest, whom, though he desire, neither time nor place affords him. Even if he to whom he will confess have not the power of loosing, yet he becomes worthy of pardon out of the desire of a priest who confesses his crime to a fellow. For the lepers were cleansed while they went to show themselves to the priests, before they reached them. Whence it is plain that God looks to the heart, while of necessity they are hindered from reaching the priests. Indeed often the healthy and joyful seek them, but while they seek, before they arrive, they die. But the mercy of God is everywhere, who knows how to spare even the just, though not so quickly as if they were loosed by a priest. He therefore who confesses at all, let him confess to the best priest he can ». « And if the sin is hidden, let it suffice to bring it to the knowledge of a priest. For in the raising of the daughter of the ruler of the synagogue24 few were present who saw; for she was not yet buried, not yet carried out of the gate, not yet brought out of the house into [public] knowledge. Within He raised her whom He found within, only Peter and James and John and the father and mother of the girl being left, in whom are figuratively contained the priests of the Church. But those whom He found without, it is to be noted how He raised them. The crowd was weeping

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after the son of the widow, Martha and Mary wept as they supplicated for their brother, the crowd too that followed Mary wept. In which we are taught that for those sinning publicly not one's own merit but the Church's suffices ». « Let the penitent therefore labor to be in the Church and to tend to the unity of the Church. For unless the unity of the Church succor, unless by its prayer it supply what is lacking to the sinner; the soul of the dead will not be snatched from the hands of the enemy. For it is to be believed that all the prayers and alms of the Church and the works of justice and mercy succor him who recognizes his death unto conversion. And so no one can worthily repent whom the unity of the Church does not sustain; and so let him not seek priests divided from the unity of the Church by any fault ». — From these things the article of the foregoing question is sufficiently opened and resolved. For a priest is to be sought who is wise and discreet, who together with power has judgment, and if perchance such a one be lacking, one ought to confess to a fellow. — Bede25, however, distinguishes between the confession of venial and mortal sins upon that place: Confess your sins one to another. For he says: « Let us disclose to our equals the daily and light sins, but the graver ones to a priest, and let us take care to purge them at whatever time he shall bid, because without confession of amendment sins cannot be forgiven ». But the graver ones too are to be disclosed to equals, when a priest is lacking and danger presses. But venial sins, even when the opportunity of a priest is offered, may be confessed to an equal, and it suffices, as it pleases some, provided however that out of contempt the priest be not passed over. Yet it is safer and more perfect to disclose sins of both kinds to priests and to seek the counsel of medicine from those to whom the power of binding and loosing has been granted.

Chap. V. To what confession avails.

Since therefore from these and many other testimonies it becomes clear and is established beyond doubt that sins are to be confessed first to God, then to a priest, and if he be lacking, even to a fellow; that saying of John Chrysostom set above26 is not to be so understood as that it be lawful for anyone, if he have time, not to confess to a priest; but because it suffices, where the crime is hidden, to tell it to God alone through a priest and once, nor is it needful that what is hidden be published before many; which he noted, saying: « I do not bid thee betray thyself in public ». For just as a public harm needs a public remedy, so a hidden one is purged by secret confession and secret satisfaction. Nor is it necessary that what we have once confessed to a priest we confess again; but with the tongue of the heart, not of the flesh, before the true judge we ought to confess it continually. Whence the same John27 says: « But now, if thou remember thy sins and frequently declare them in the sight of God and pray for them, the sooner wilt thou blot them out. But if thou forget them, then wilt thou remember them unwillingly, when they shall be published and brought forth in the sight of all friends and enemies and the holy Angels ». — So also that saying of Ambrose: « Tears wash away the offense which shame forbids to confess with the voice », is to be referred to public penance. For there, showing the power of tears and of confession, he wished to signify that secret tears and secret confession, such as is made to a priest alone, wash away the offense which it shames one to confess publicly. But that he says he read the tears of Peter, not his confession or satisfaction; by this he does not exclude these. For many things were done which are not written, or perhaps the institution of confession28, which now exists, had not yet been made. — Likewise that saying of Prosper: « If they become their own judges, they will exchange eternal torments »; and that: « More easily will they appease God toward themselves who either by their own confessions disclose their crime, or, others not knowing, pass upon themselves the sentence of excommunication »; ought to be referred to public confession and satisfaction. For not to priests alone is the right of binding and loosing given, that each one may at his own discretion bind himself by penalty or the sentence of excommunication, and without priestly judgment reconcile himself to God or to the altar; which is utterly repugnant to ecclesiastical institution and custom. Rather therefore, if thou hast sinned publicly, publicly confess thyself guilty and amend; but if thou hast offended secretly, even so be not silent; nor yet do I say that thou shouldst publish it. « For the silence of sin is born of the pride of the heart. For therefore does one conceal his sin, lest he be reputed outwardly such as he has already shown himself to the divine gaze; which is born from the fount of pride. For it is a species of pride to wish to seem just, who is a sinner, and he is convicted a hypocrite who, after the manner of the first parents, strives to lighten his sins by an evasion of words, or, like Cain, seeks to suppress his sin by keeping silence. But where pride or hypocrisy reigns, humility has no place; and without humility it is not allowed to anyone to hope for pardon. Where therefore there is silence of confession, no pardon of the crime is to be hoped for »29. — Now it is most certainly clear how detestable is the silence of sin, and on the contrary, how necessary is confession. For confession is the testimony of a conscience fearing God. For he who fears the judgment of God is not ashamed to confess his sin. Perfect fear loosens all shame; the confession of sin has shame, and the shame itself is a grievous penalty. And so we are bidden to confess our sins, that we may suffer shame for a penalty; for this very thing is a part of the divine judgment. — If therefore it is asked to what confession is necessary, since in contrition the sin is already blotted out; we say that it is a kind of punishment of sin, like the satisfaction of work. Through confession too the priest understands how he ought to judge concerning the crime; through it also the sinner becomes more humble and more cautious.

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Apparatus Criticus
  1. 1
    Psalm. 31, 5. — De his duabus opinionibus cfr. Hugo, de Sacram. II, c. 8, et Sum. Sent. tr. 6. c. 11; insuper Gratian., Introductio de Poenit. d. 1.
    Ps. 31:5. — On these two opinions cf. Hugh, de Sacramentis II, c. 8, and the Summa Sententiarum tr. 6, c. 11; further Gratian, Introductio de Poenitentia d. 1.
  2. 2
    In eund. Ps. v. 7; sed ipse hoc sumsit ex August. in seq. nota cit.; in quo textu pro quod ad Vat. qui ad, codd. DE et ed. 1 quae ad. — Supra pro pene adversa plurimae edd. male pene diversa.
    On the same Psalm, v. 7; but he himself took this from Augustine cited in the following note; in which text, for quod ad, the Vatican edition has qui ad, codd. DE and ed. 1 quae ad. — Above, for pene adversa most editions wrongly have pene diversa.
  3. 3
    In Ps. 31. enarrat. 2. n. 18, et apud Lyran. loc. cit., et C. Magna pietas (5.), de Poenit. d. 1. — Duo loci Scripturae sunt Ps. 50, 19; Ezech. 18, 17.
    On Ps. 31, second exposition, n. 18, and in Lyra at the place cited, and the canon Magna pietas (5), de Poenitentia, d. 1. — The two scriptural places are Ps. 50:19; Ezek. 18:17.
  4. 4
    Gratian., super C. Convertimini ad me (34.), ibid., ubi respiciuntur Luc. 17, 14; Ioan. 11, 44; Eccli. 17, 26. — De vita animae cfr. August. in Ps. 70. enarrat. 2. n. 3.
    Gratian, on the canon Convertimini ad me (34), ibid., where Luke 17:14; John 11:44; Sir. 17:26 are regarded. — On the life of the soul cf. Augustine on Ps. 70, second exposition, n. 3.
  5. 5
    Cap. 43, 26. — Locus Ambrosii est de Paradiso, c. 14. n. 71; C. Non potest (38.), ibid. Seq. locus est eiusdem, Serm. 25. de s. Quadragesima, n. 1; C. Ecce nunc tempus (39.), ibid.
    [Isaiah] c. 43:26. — The passage of Ambrose is de Paradiso c. 14, n. 71; the canon Non potest (38), ibid. The following passage is the same author's, Sermon 25 de sancta Quadragesima, n. 1; the canon Ecce nunc tempus (39), ibid.
  6. 6
    In paucis edd. additur Chrysostomus, at locus iste non invenitur in ed. Maurina Chrysostomi, est tamen in C. Non potest quis (41.), ibid., ubi editores censent, fortasse substituendum esse Chromatium pro Chrysostomo.
    In a few editions Chrysostom is added, but this passage is not found in the Maurist edition of Chrysostom; it is, however, in the canon Non potest quis (41), ibid., where the editors judge that perhaps Chromatius should be substituted for Chrysostom.
  7. 7
    Serm. 392. (alias homil. 49. inter Homil. 30) c. 3. n. 3; C. Agite poenitentiam (44.), ibid. Loci Scripturae sunt Matth. 18, 18; Ioan. 20, 23; Iob 31, 33.
    Sermon 392 (otherwise hom. 49 among the 30 Homilies), c. 3, n. 3; the canon Agite poenitentiam (44), ibid. The scriptural places are Matt. 18:18; John 20:23; Job 31:33.
  8. 8
    Libr. de Paradiso, c. 14. n. 71; C. Serpens (47.), ibid.
    The book de Paradiso, c. 14, n. 71; the canon Serpens (47), ibid.
  9. 9
    Enarrat. in Ps. 68, 16. serm. 1. n. 19; Gratian., super C. Voluissent iniqui (60.), ibid. § 3, et apud Lyran. in eund. locum. — Loci Scripturae sunt Ps. 129, 1; Prov. 18, 3; Eccli. 17, 26.
    Exposition on Ps. 68, 16, sermon 1, n. 19; Gratian, on the canon Voluissent iniqui (60), ibid. § 3, and in Lyra on the same place. — The scriptural places are Ps. 129:1; Prov. 18:3; Sir. 17:26.
  10. 10
    De Continentia, c. 6. n. 13; C. Nullus debitae (42.), ibid.; ubi in fine pro iustitia disciplinae codd. B C et edd. 2, 3, 6, 7, 8 iustitiae disciplina, refragantibus originali et canone.
    De Continentia, c. 6, n. 13; the canon Nullus debitae (42), ibid.; where at the end, for iustitia disciplinae, codd. B C and edd. 2, 3, 6, 7, 8 have iustitiae disciplina, against the original and the canon.
  11. 11
    Comment. in Ioel. 1, 13; C. Qui sanctus (66.), ibid. — Pro propter peccata codd. B C D E et ed. 1 propter peccatum, refragante canone. — De ultima propositione et seqq. cfr. Gratian., super C. Quis aliquando (87.), ibid. § 14.
    Commentary on Joel 1:13; the canon Qui sanctus (66), ibid. — For propter peccata codd. B C D E and ed. 1 have propter peccatum, against the canon. — On the last proposition and the following cf. Gratian, on the canon Quis aliquando (87), ibid. § 14.
  12. 12
    Ita codd. et plurimae edd., in aliis contagione.
    So the codices and most editions; in others contagione.
  13. 13
    Enarrat. in Ps. 30. n. 16, ubi pro punitio edd., excepta 1, compunctio, refragantibus codd. et originali.
    Exposition on Ps. 30, n. 16, where for punitio the editions, except 1, have compunctio, against the codices and the original.
  14. 14
    Psalm. 31, 5. — Locus Ambrosii est X. Exposit. Evang. sec. Lucam, n. 88; C. Petrus doluit (1.), ibid. d. 1.
    Ps. 31:5. — The passage of Ambrose is from the tenth [book of the] Exposition of the Gospel according to Luke, n. 88; the canon Petrus doluit (1), ibid., d. 1.
  15. 15
    Homil. 33; locus Chrysost. est Homil. 31. in Epist. ad Hebr. n. 3; cfr. Gratian., super C. Quis aliquando (87.), ibid. § 1, in quo textu respicitur Ps. 36, 5. — Codd. et plurimae edd. omittunt Deo et coniungunt ante Deum cum verbis viam tuam.
    Homily 33; the passage of Chrysostom is Homily 31 on the Epistle to the Hebrews, n. 3; cf. Gratian, on the canon Quis aliquando (87), ibid. § 1, in which text Ps. 36:5 is regarded. — The codices and most editions omit Deo and join ante Deum with the words viam tuam.
  16. 16
    Homil. 2. in Ps. 50. n. 3. (inter spuria).
    Homily 2 on Ps. 50, n. 3 (among the spurious).
  17. 17
    Libr. II. de Vita contemplat. c. 7. n. 2; C. Porro illi (1), ibid. d. 6. Respiciuntur Matth. 10, 14, deinde Luc. 17, 14. — Seq. locus ibid. c. 11. n. 26; cfr. Gratian., super C. Quis aliquando (87.), ibid. d. 1. § 12.
    Book II de Vita contemplativa, c. 7, n. 2; the canon Porro illi (1), ibid., d. 6. Matt. 10:14, then Luke 17:14, are regarded. — The following passage is ibid., c. 11, n. 26; cf. Gratian, on the canon Quis aliquando (87), ibid., d. 1, § 12.
  18. 18
    Cap. 5, 16. Locus August. est sermo 351. (alias homil. ult. inter 50 Homil.) c. 4. n. 9; C. Iudicet (88.), ibid. Seq. locus est eiusdem Epist. 54. (alias 118. ad Ianuar.) c. 3. n. 4; C. In actione (84.), ibid.
    [James] c. 5:16. The passage of Augustine is Sermon 351 (otherwise the last homily among the 50 Homilies), c. 4, n. 9; the canon Iudicet (88), ibid. The following passage is the same author's Letter 54 (otherwise 118, to Januarius), c. 3, n. 4; the canon In actione (84), ibid.
  19. 19
    Loci cit. nota praecedente; sc. August., Serm. 351. c. 4. n. 9, et Epist. 54.
    The passages cited in the preceding note; namely Augustine, Sermon 351, c. 4, n. 9, and Letter 54. [Editorial bridge marker: the two Augustine quotations here continue the citation begun at note 18; the printed footer carries them under the same per-column note.]
  20. 20
    Epist. 108. (alias 83. ad Theodor. Foroiul. episc.) c. 2; C. Multiplex (49.), ibid.
    Letter 108 (otherwise 83, to Theodore bishop of Forum Iulii), c. 2; the canon Multiplex (49), ibid.
  21. 21
    De Vera et falsa Poenitentia, c. 10. n. 25; C. Quem poenitet (88.), ibid. De leprosis mundatis cfr. Luc. 17, 14, et Levit. 14, 4.
    De Vera et falsa Poenitentia, c. 10, n. 25; the canon Quem poenitet (88), ibid. On the cleansed lepers cf. Luke 17:14, and Lev. 14:4.
  22. 22
    Epist. 168. (alias 136. ad univers. episc. per Campaniam) c. 2; C. Quamvis plenitudo fidei (89.), ibid.
    Letter 168 (otherwise 136, to the bishops throughout Campania), c. 2; the canon Quamvis plenitudo fidei (89), ibid.
  23. 23
    De Vera et falsa Poenitentia, c. 10. n. 25; C. Qui vult (1), ibid. d. 6. Respiciuntur Matth. 15, 14, deinde Luc. 17, 14. — Seq. locus est in eod. libro, c. 12. n. 27; C. Qui vult, modo cit.
    De Vera et falsa Poenitentia, c. 10, n. 25; the canon Qui vult (1), ibid., d. 6. Matt. 15:14, then Luke 17:14, are regarded. — The following passage is in the same book, c. 12, n. 27; the canon Qui vult, just cited.
  24. 24
    Respiciuntur Matth. 9, 24; Marc. 5, 37; Luc. 7, 11; Ioan. 11, 33. — Seq. locus est in eod. libro, c. 12. n. 27; C. Qui vult, modo cit.
    Matt. 9:24; Mark 5:37; Luke 7:11; John 11:33 are regarded. — The following passage is in the same book, c. 12, n. 27; the canon Qui vult, just cited.
  25. 25
    In Iac. 5, 16, et in Glossa interlin. ad eund. locum.
    On James 5:16, and in the interlinear Gloss on the same place.
  26. 26
    Cap. 2, ubi etiam seqq. loci.
    Chap. 2 [of the cited homily], where also the following passages [are found].
  27. 27
    Homil. 31. in Epist. ad Hebr. n. 4; C. Quis aliquando, supra cit. § 1.
    Homily 31 on the Epistle to the Hebrews, n. 4; the canon Quis aliquando, cited above, § 1.
  28. 28
    Ita Hugo a S. Vict., Sum. Sent. tr. 6. c. 10.
    So Hugh of St. Victor, Summa Sententiarum tr. 6, c. 10.
  29. 29
    Gratian., super C. Quis aliquando, supra cit. § 15, ubi respicitur Gen. 3, 10; 4, 9. — De opinione Magistri obsoleta, hic in fine et c. 1. in fine tacta, cfr. Bonav. infra d. 18. p. I. a. 2. q. 1.
    Gratian, on the canon Quis aliquando, cited above, § 15, where Gen. 3:10; 4:9 is regarded. — On the obsolete opinion of the Master, touched here at the end and at the end of c. 1, cf. Bonaventure below at d. 18, p. I, a. 2, q. 1. ---
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Whether for justification confession is necessary
Book IV: On the Sacraments · Distinction 17
supra pag. 414, nota 3

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Dist. 17, Part 1, Divisio Textus→