← Back to Distinction 20

Dist. 20, Part 1

Book IV: On the Sacraments · Distinction 20

Textus Latinus
p. 514

Pars I.

Cap. I. De his qui in fine poenitent.

Sciendum est etiam, quod tempus poenitentiae est usque in extremum articulum vitae. Unde Leo Papa1: «Nemo est desperandus, dum in hoc corpore constitutus est, quia nonnunquam quod diffidentia aetatis differtur consilio maturiore perficitur». Augustinus tamen de poenitentiam differentibus ita scribit: «Si quis positus in ultima necessitate voluerit accipere poenitentiam et accipit et mox reconciliatur et hinc vadit; fateor vobis, non illi negamus quod petit, sed non praesumimus, quia bene hinc exit; si securus hinc exierit, ego nescio. Poenitentiam dare possumus, securitatem vero non. Nunquid dico: damnabitur? Sed nec dico: liberabitur. Vis ergo a dubio liberari? Age poenitentiam, dum sanus es. Si sic agis, dico tibi, quod securus es, quia poenitentiam egisti eo tempore, quo peccare potuisti. Si vis agere poenitentiam, quando iam peccare non potes, peccata te dimiserunt, non tu illa». Item2: «Duae res sunt: aut ignoscitur tibi, aut non ignoscitur; quid horum tibi sit futurum, nescio: ergo tene certum et dimitte incertum». Sed quare hoc dixit Augustinus, cum poenitentia, quae in fine agitur, in Psalmo appelletur sacrificium vespertinum3 «quod erat acceptabilius in Lege», et cum, in quacumque die invocetur Deus, adsit, et quacumque hora ingemuerit et conversus fuerit peccator, vita vivet et non morietur? Sed illa dixit Augustinus propter illos qui poenitentiam usque in finem vitae protrahunt et tunc non ex Dei amore videntur poenitere, sed timore mortis, quasi ex necessitate. Unde idem4, quasi aperiens, quare superiora dixerit, ait: «Nullus exspectet, quando peccare non potest. Arbitrii enim libertatem quaerat, ut delere possit commissa, non necessitatem; caritatem non tantum timorem, quia non in solo timore vivit homo. Quem ergo sero poenitet, oportet non solum timere iudicem, sed diligere, quia sine caritate nemo potest salvus esse. Non ergo tantum timeatur pro poena, sed ametur5 pro gloria. Quae conversio si contigerit alicui etiam in fine, desperandum non est de eius remissione. Sed quoniam vix vel raro est tam iusta conversio, timendum est de poenitente sero, maxime cum filii, quos illicite dilexit, sint praesentes, uxor et mundus ad se vocent. Multos solet serotina poenitentia decipere. Sed quoniam Deus semper potens est, semper etiam in morte iuvare valet quibus placet. Cum igitur opus sit non hominis, sed Dei, fructifera poenitentia; inspirare eam potest, quandocumque vult sua misericordia, et remunerare ex misericordia quos damnare potest ex iustitia. Sed quoniam multa sunt, quae impediunt et languentem retrahunt, periculosissimum est et interitui vicinum ad mortem protrahere poenitentiae remedium. Sed magnum est, cui Deus tunc inspirat, si quis est, veram poenitentiam». «Sed si etiam sic conversus vita vivat et non moriatur; non promittimus, quod evadat omnem poenam. Nam prius purgandus est igne purgationis qui in aliud saeculum distulit fructum conversionis. Hic autem ignis, etsi aeternus non sit, miro tamen modo est gravis; excellit enim omnem poenam, quam unquam passus sit aliquis in hac vita. Nunquam in carne tanta inventa est poena, licet mirabilia Martyres passi sint tormenta; et multi nequiter iniqui6 quanta saepe sustinuerunt supplicia»! — Ex his satis ostenditur, quam periculosum sit differre poenitentiam usque in finem vitae. Si tamen etiam tunc vera habeatur poenitentia, hominem liberat et vitam mortuo impetrat, non sic tamen, ut nullam sentiat poenam, nisi forte tanta sit vehementia gemitus et contritionis, quae sufficiat ad delicti punitionem.

p. 515

«Licet ergo sit difficile, ut tunc sit vera poenitentia, quando tam sera venit, quando cruciatus membra ligat, et dolor sensum opprimit, ut vix homo aliquid cogitare valeat; melior est tamen sera quam nulla7». «Poenitentia enim, si in extremo vitae hiatu advenit, sanat et liberat8». «Multum sera fuit latronis poenitentia, sed non fuit sera indulgentia». Sed «licet latro veniam meruisset in fine de omni crimine, non tamen dedit baptizatis peccandi et perseverandi auctoritatem».

Cap. II. De his qui poenitentiam non complent.

Si vero quaeritur de illis qui in hac vita poenitentiam non complent, utrum transituri sint per ignem9, ut ibi quasi compleant quod hic minus fecerunt; idem dicimus et de istis esse sentiendum, et de his qui in extremis poenitent. Si enim tanta fuerit cordis contritio et delicti exprobratio, ut sufficiat ad puniendum peccatum; liberi ab aliis poenis transeunt ad vitam, etsi inexpleta fuerit poenitentia, quia perfecte poenituerunt et ingemuerunt corde. Qui vero non adeo conteruntur corde et ingemiscunt pro peccato; si ante expletionem poenitentiae decesserint, ignem purgatorium sentient et gravius punientur, quam si hic implessent poenitentiam; horrendum est enim incidere in manus Dei viventis. Deus enim, cum sit misericors et iustus, ex misericordia poenitenti ignoscit, non reservans peccatum ad poenam aeternam ex iustitia, vero impunitum non dimittit delictum. Aut enim punit homo, aut Deus. Homo autem punit poenitendo, Deus autem poenam exigendo. Et est poenitentia interior et exterior. Si ergo interior poenitudo tanta fuerit, ut sit sufficiens ultio peccati; Deus, qui hoc novit, ab illo qui taliter poenitet, ulterius poenam non exigit. Si vero interior poenitudo non sufficit in vindictam peccati, nec exterior poenitentia impletur; Deus, qui modos et mensuras peccatorum et poenarum novit, addit poenam sufficientem. «Studeat ergo quisque sic delicta corrigere, ut non oporteat post mortem poenam tolerare. Quaedam enim peccata mortalia in poenitentia fiunt venialia, non tamen mox sanantur. Saepe enim infirmus moreretur, si non medicaretur; non tamen statim medicatus sanatur: languet victurus, qui prius erat moriturus. Qui autem impoenitens moritur omnino moritur et aeternaliter cruciatur. Si enim semper viveret, semper peccaret11».

Pars II.

Cap. III. De illo cui sacerdos indiscretus iniungit poenitentiam.

Si vero de illo quaeritur, qui satisfactionem iniunctam impleverit, quae ignorantia vel negligentia sacerdotis peccato condigna non fuit, utrum de vita migrans ab omni poena liber sit; idem respondeo, quod supra10 de illo qui poenitentiam non complevit, dixi, quod si tantum est lamentum interioris doloris, ut sufficiat in vindictam peccati, omnino liberatus est; si vero non sufficit dolor interior simul cum poena iniuncta, addet Deus poenam. Quod autem interdum sufficiat dolor interior ad vindictam peccati; certum documentum habemus in illo latrone12, qui sola mentis contritione et confessione statim, ut conversus fuit, paradisum ingredi meruit. Sed quia dispensatores Ecclesiae contritionis quantitatem non perpendunt, quibus non est datum intelligere occulta cordium; omnibus leges poenitentiae constituunt, tam magis quam minus de peccato dolentibus. Quorum studium ad hoc praecipue tendere debet, ut cordis dolorem, quantum fas est, cognoscant et secundum ipsius modum satisfactionem iniungant. Unde Augustinus13: «In actione poenitentiae, ubi tale commissum est, ut is qui commisit, a Christi etiam corpore separetur; non tam consideranda est mensura temporis quam doloris: Cor enim contritum et humiliatum Deus non despicit. Verum quia plerumque dolor alterius cordis occultus est alteri nec in aliorum notitiam nisi per verba vel alia quaecumque signa procedit, cum sit coram illo cui dicitur: Gemitus meus a te non est absconditus; recte constituuntur ab his qui in Ecclesiis praesunt, tempora poenitentiae, ut satisfiat etiam Ecclesiae, in qua peccata ipsa remittuntur; extra eam quippe non remittuntur. Ipsa enim Spiritum sanctum pignus accepit, sine quo non remittuntur ulla peccata». Item Hieronymus14: «Mensuram temporis in agenda poenitentia ideo non satis aperte praefigunt canones pro unoquoque crimine, ut de singulis dicant, qualiter unumquodque emendandum sit; sed magis in arbitrio sacerdotis intelligentis relinquendum statuunt, quia apud Deum non tam valet mensura temporis quam doloris, nec abstinentia tantum ciborum, quantum mortificatio vitiorum. Ideoque tempora poenitentiae pro fide et conversatione poenitentium abbrevianda praecipiunt et pro negligentia prolatanda; pro quibusdam tamen culpis modi poenitentiae sunt impositi».

p. 516

Cap. IV. Quod morientibus non sit imponenda satisfactio, sed innotescenda.

Solet etiam quaeri, utrum satisfactionis lex morituris sit imponenda. De quo Theodorus Cantuariensis episcopus15 in poenitentiali suo sic ait: «Ab infirmis in periculo mortis positis pura inquirenda est confessio peccatorum, non tamen est illis imponenda quantitas poenitentiae, sed innotescenda, et cum amicorum orationibus et eleemosynarum largitionibus pondus poenitentiae sublevandum, si forte migraverint. Si vero convaluerint, poenitentiae modum a sacerdote impositum diligenter observent». Aliis vero pro qualitate peccati praesidentium arbitrio poenitentia decernenda est. Unde Leo Papa16: «Tempora poenitudinis, habita moderatione, constituenda sunt tuo iudicio, prout conversorum animos perspexeris esse devotos. Pariter etiam habere debes aetatis senilis intuitum et respicere periculorum quorumcumque vel aegritudinum necessitates».

Cap. V. Quod non est poenitentia neganda vel reconciliatio in necessitate.

Sciendum est etiam, quod tempore necessitatis non est neganda poenitentia vel reconciliatio poenitentibus. Unde Leo Papa17: «His qui tempore necessitatis et periculi urgentis instantia praesidium poenitentiae et mox reconciliationis implorant, nec satisfactio interdicenda est nec reconciliatio deneganda, quia misericordiae Dei nec mensuras possumus ponere nec tempora definire». «Quodsi ita aliqua aegritudine aggravati sunt, ut quod paulo ante poscebant sub praesenti significare non valeant; testimonia eis fidelium circumstantium prodesse debebunt, simulque poenitentiae et reconciliationis consequantur beneficium». Item Iulius Papa18: «Si presbyter poenitentiam abnegaverit morientibus, reus erit animarum, quia Dominus ait: Cum conversus fuerit, tunc salvus erit. Vera enim confessio ultimo tempore potest esse, quia non modo temporis, sed etiam cordis Deus inspector est, sicut latro probat».

Cap. VI. Quod presbyter non reconciliet aliquem, inconsulto episcopo, nisi in necessitate.

Non debet tamen presbyter poenitentem reconciliare, inconsulto episcopo, nisi ultima necessitas cogat. Unde in Carthaginensi Concilio19: «Presbyter, inconsulto episcopo, non reconciliet poenitentem, nisi, absente episcopo, ultima necessitas cogat. Cuiuscumque poenitentis publicum crimen est, quod universam commoverit urbem, ante absidam, scilicet introitum ecclesiae, manus ei imponatur». Item: «Aurelius episcopus dixit: Si quis in periculo fuerit constitutus et se reconciliari divinis altaribus petierit; si episcopus absens fuerit, debet presbyter consulere episcopum et sic periclitantem eius praecepto reconciliare». Inconsulto vero episcopo, non potest excommunicatos vel publice poenitentes presbyter reconciliare. Unde in Carthaginensi Concilio secundo20 statutum est, «ut chrisma, vel reconciliatio poenitentium et puellarum consecratio a presbyteris non fiat». Item: «Reconciliare quemquam in publica Missa presbytero non liceat». Puellarum tamen consecratio, consulto episcopo, per presbyterum fieri valet. Unde in Carthaginensi Concilio secundo21: «Presbyter, inconsulto episcopo, virgines non consecret, chrisma vero nunquam conficiat». Sicut praecepto episcopi potest presbyter consecrare virgines, sic et reconciliare poenitentes.

Cap. VII. An oblatio eius sit recipienda, qui currens ad poenitentiam praevenitur morte.

Si autem quaeritur de illo qui ad poenitentiam festinans sacerdotem invenire non potuit et ita decessit, utrum oblatio eius sit recipienda; dicimus, quia est. Unde in Concilio Epaunensi22: «Si aliquis fuerit mortuus, qui non sit confessus, et testimonium habet bonum, et non poterat venire ad sacerdotem, sed praeoccupavit eum mors in domo vel in via, faciant pro eo parentes eius oblationem ad altare et dent redemptionem pro captivis».

---

English Translation
p. 514

Part I.

Chap. I. On those who repent at the end.

It is also to be known that the time of penance is right up to the last moment of life. Whence Leo the Pope1: «No one is to be despaired of, while he is constituted in this body, because sometimes what is deferred through the diffidence of [his] age is accomplished by maturer counsel». Augustine, however, writes thus concerning those who defer penance: «If anyone placed in the last necessity wishes to receive penance and does receive it and is at once reconciled and departs hence; I confess to you, we do not deny him what he asks, but we do not presume that he goes hence well; whether he go hence secure, I know not. We can give penance, but not security. Do I say: he will be damned? But neither do I say: he will be freed. Do you wish therefore to be freed from doubt? Do penance while you are healthy. If you so do, I tell you that you are secure, because you did penance at the time when you were able to sin. If you wish to do penance when you can no longer sin, [your] sins have dismissed you, not you them». Likewise2: «There are two things: either you are pardoned, or you are not pardoned; which of these will befall you, I know not: therefore hold the certain and let go the uncertain». But why did Augustine say this, since the penance that is done at the end is called in the Psalm the evening sacrifice3 «which was more acceptable under the Law», and since, on whatever day God be invoked, He is present, and at whatever hour the sinner has groaned and been converted, he shall live and not die? But Augustine said those things on account of those who protract penance until the end of life and then seem to repent not from the love of God, but from the fear of death, as if from necessity. Whence the same4, as it were disclosing why he had said the foregoing, says: «Let no one wait until he cannot sin. For let him seek the liberty of choice, that he may be able to blot out the things committed, not necessity; charity, not only fear, because man does not live in fear alone. Whom therefore it grieves [to repent] late, it behooves not only to fear the judge, but to love [Him], because without charity no one can be saved. Let Him therefore not only be feared for the penalty, but be loved5 for the glory. If this conversion happen to anyone even at the end, one is not to despair of his remission. But since rarely if ever is a conversion so just, one is to fear concerning the late penitent, especially when the children whom he unlawfully loved are present, [and] wife and world call him to themselves. A late penance is wont to deceive many. But since God is always powerful, He is always able even in death to help those whom He pleases. Since therefore fruitful penance is the work not of man but of God; He can inspire it whenever His mercy wills, and reward out of mercy those whom He could damn out of justice. But since there are many things which impede and draw back the languishing [man], it is most perilous and near to ruin to protract the remedy of penance to death. But great is he, if any there be, to whom God then inspires true penance». «But even if, [being] thus converted, he live in life and not die; we do not promise that he will escape all penalty. For first he must be purged by the fire of purgation who has deferred to another age the fruit of conversion. But this fire, although it be not eternal, is yet wondrously grievous; for it exceeds every penalty that anyone ever suffered in this life. Never in the flesh was so great a penalty found, although the Martyrs suffered marvelous torments; and how great punishments have the wickedly unjust6 often endured»! — From these things it is sufficiently shown how perilous it is to defer penance until the end of life. Yet if even then true penance be had, it frees the man and obtains life for the dead, not however so that he feel no penalty, unless perhaps the vehemence of [his] groaning and contrition be so great as to suffice for the punishment of the fault.

p. 515

«Although therefore it be difficult that there be true penance then, when it comes so late, when torment binds the limbs, and pain oppresses the sense, so that man can scarcely think anything; yet better is late than none7». «For penance, if it comes in the last gasp of life, heals and frees8». «Very late was the thief's penance, but the indulgence was not late». But «although the thief merited pardon at the end for every crime, yet he did not give to the baptized authority for sinning and persevering».

Chap. II. On those who do not complete their penance.

But if it is asked concerning those who do not complete their penance in this life, whether they are to pass through fire9, so that there they may as it were complete what they did less [here]; I say that the same is to be held of these as of those who repent at the very end. For if the contrition of heart and the upbraiding of the fault be so great as to suffice to punish the sin; free from other penalties they pass to life, even if the penance was unfinished, because they perfectly repented and groaned in heart. But those who are not so contrite in heart and groan for sin; if they depart before the completion of penance, they will feel the purgatorial fire and will be more grievously punished than if they had here fulfilled the penance; for it is a fearful thing to fall into the hands of the living God. For God, since He is merciful and just, out of mercy pardons the penitent, not reserving the sin for eternal penalty out of justice, yet does not leave the fault unpunished. For either man punishes, or God. But man punishes by repenting, God by exacting the penalty. And there is interior and exterior penance. If therefore the interior penitence be so great as to be a sufficient avenging of the sin; God, who knows this, exacts no further penalty from him who so repents. But if the interior penitence does not suffice for the avenging of the sin, nor is the exterior penance fulfilled; God, who knows the modes and measures of sins and penalties, adds a sufficient penalty. «Let each one therefore study so to correct [his] faults, that it be not necessary to endure penalty after death. For certain mortal sins become venial in penance, yet are not at once healed. For often the sick man would die if he were not treated; yet, [though] treated, he is not at once healed: he languishes [though] going to live, who before was going to die. But he who dies impenitent dies wholly and is eternally tormented. For if he were always to live, he would always sin11».

Part II.

Chap. III. On him to whom an indiscreet priest enjoins penance.

But if it is asked concerning him who has fulfilled the satisfaction enjoined, which through the ignorance or negligence of the priest was not condign to the sin, whether departing from life he be free from all penalty; I answer the same that I said above10 concerning him who did not complete [his] penance, that if there be so much lamentation of interior grief as to suffice for the avenging of the sin, he is wholly freed; but if the interior grief together with the penalty enjoined does not suffice, God will add penalty. But that the interior grief sometimes suffices for the avenging of the sin; we have a sure proof in that thief12, who by contrition of mind and confession alone, as soon as he was converted, merited to enter paradise. But because the dispensers of the Church do not weigh the quantity of contrition, to whom it is not given to understand the secrets of hearts; they establish laws of penance for all, whether grieving more or less for the sin. Their zeal ought to tend chiefly to this, that they may know, as far as is lawful, the grief of the heart, and according to its measure enjoin satisfaction. Whence Augustine13: «In the action of penance, where such a thing has been committed that he who committed it is separated even from the body of Christ; not so much is the measure of time to be considered as of grief: For God does not despise a contrite and humbled heart. But because for the most part the grief of one heart is hidden from another and does not come into the knowledge of others except through words or any other signs whatsoever, since it is in the presence of Him to whom it is said: My groaning is not hidden from Thee; rightly are times of penance established by those who preside in the Churches, that satisfaction be made also to the Church, in which the sins themselves are remitted; for outside her indeed they are not remitted. For she has received the Holy Spirit as a pledge, without whom no sins are remitted». Likewise Jerome14: «The canons therefore do not prefix the measure of time in performing penance plainly enough for each crime, so as to say of each [case] how each thing is to be amended; but rather establish that it is to be left to the judgment of an understanding priest, because with God the measure of time avails not so much as [that] of grief, nor the abstinence so much from foods as the mortification of vices. And therefore they bid the times of penance to be shortened according to the faith and conduct of the penitents and to be lengthened for negligence; yet for certain faults the modes of penance are imposed».

p. 516

Chap. IV. That satisfaction is not to be imposed on the dying, but made known.

It is also wont to be asked whether the law of satisfaction is to be imposed on the dying. Concerning which Theodore the bishop of Canterbury15 in his penitential thus says: «From the sick placed in danger of death a pure confession of sins is to be sought, yet the quantity of penance is not to be imposed on them, but made known, and with the prayers of friends and the bestowals of alms the weight of penance is to be lightened, if perchance they depart. But if they recover, let them diligently observe the mode of penance imposed by the priest». But upon others, according to the quality of the sin, penance is to be decreed at the judgment of those presiding. Whence Leo the Pope16: «The times of penitence, with moderation kept, are to be established by your judgment, according as you have perceived the souls of the converted to be devout. Likewise also you ought to have regard for [their] aged years and to consider the necessities of any perils or sicknesses».

Chap. V. That penance or reconciliation is not to be denied in necessity.

It is also to be known that in time of necessity penance or reconciliation is not to be denied to penitents. Whence Leo the Pope17: «To those who in time of necessity and the urgent pressure of imminent peril implore the help of penance and of reconciliation forthwith, neither is satisfaction to be forbidden nor reconciliation to be denied, because to the mercy of God we can set neither measures nor define times». «But if they are so weighed down by some sickness that they cannot signify under the present [circumstance] what a little before they were asking; the testimonies of the faithful standing around will have to profit them, and at the same time let them obtain the benefit of penance and of reconciliation». Likewise Julius the Pope18: «If a presbyter deny penance to the dying, he will be guilty of [their] souls, because the Lord says: When he shall be converted, then shall he be saved. For true confession can be at the last time, because God is the inspector not only of the time, but also of the heart, as the thief proves».

Chap. VI. That a presbyter may not reconcile anyone, without consulting the bishop, except in necessity.

Yet a presbyter ought not to reconcile a penitent, without consulting the bishop, unless the last necessity compel [it]. Whence in the Council of Carthage19: «A presbyter, without consulting the bishop, may not reconcile a penitent, unless, the bishop being absent, the last necessity compel [it]. Of whatever penitent the crime is public, such as has stirred up the whole city, let the hand be laid upon him before the apse, that is, the entrance of the church». Likewise: «Aurelius the bishop said: If anyone be placed in danger and seek to be reconciled to the divine altars; if the bishop be absent, the presbyter ought to consult the bishop and so reconcile the imperiled one by his command». But without consulting the bishop, a presbyter cannot reconcile the excommunicated or those publicly doing penance. Whence in the second Council of Carthage20 it was established, «that chrism, or the reconciliation of penitents and the consecration of maidens, be not done by presbyters». Likewise: «Let it not be lawful for a presbyter to reconcile anyone in a public Mass». Yet the consecration of maidens, with the bishop consulted, can be done by a presbyter. Whence in the second Council of Carthage21: «A presbyter, without consulting the bishop, may not consecrate virgins, and let him never make chrism». As by the bishop's command a presbyter can consecrate virgins, so also reconcile penitents.

Chap. VII. Whether the offering of him is to be received, who, hastening to penance, is prevented by death.

But if it is asked concerning him who, hastening to penance, could not find a priest and so departed, whether his offering is to be received; we say that it is. Whence in the Council of Epaon22: «If anyone has died who was not confessed, and has a good testimony, and could not come to a priest, but death forestalled him at home or on the way, let his kinsmen make an offering for him at the altar and give a redemption for captives».

---

Apparatus Criticus
  1. 1
    Epist. 167. (alias 92.) ad Rustic. Inquis. 7; C. Nemo desperandus (1.), de Poenitent. d. 7. — Seq. locus August. est Sermo 393. (alias 41. inter 50 Homil.); ad litteram vero in C. Si quis positus (2.), ibid., ubi codd. et ed. 1 reconciliabitur pro reconciliatur.
    Letter 167 (otherwise 92) to Rusticus, Inquiry 7; the canon Nemo desperandus (1), de Poenitentia, d. 7. — The following passage of Augustine is Sermon 393 (otherwise 41 among the 50 Homilies); but word-for-word in the canon Si quis positus (2), ibid., where the codd. and ed. 1 [have] reconciliabitur for reconciliatur.
  2. 2
    Serm. cit. in fine; C. Si quis autem (4.), ibid. § 1.
    The Sermon cited, at the end; the canon Si quis autem (4), ibid., § 1.
  3. 3
    Psalm. 140, 2; cfr. Glossa apud Lyran., ubi verba: quod erat etc. Deinde respiciuntur Ps. 35, 10; Ezech. 18, 21.
    Ps. 140:2; cf. the Gloss in Lyra, where [are] the words: quod erat etc. Then Ps. 35:10; Ezech. 18:21 are regarded.
  4. 4
    De Vera et falsa Poenitent. c. 17. n. 33; seq. locus ibid. c. 18. n. 34; uterque in C. Nullus exspectet (6.), ibid. In primo loco edd., excepta 1, legunt: quaerit Deus, ut deleri possint peccata pro quaerat, ut delere possit peccata, sed refragantibus codd., originali et canone.
    De Vera et falsa Poenitentia, c. 17, n. 33; the following passage ibid., c. 18, n. 34; both in the canon Nullus exspectet (6), ibid. In the first place the editions, except 1, read: quaerit Deus, ut deleri possint peccata for quaerat, ut delere possit peccata, but against the codd., the original, and the canon.
  5. 5
    In codd. et edd., excepta Vat. et 8, sic habetur: timeat poenam qui poenitet, sed anxietur pro gloria, refragante tamen editione originalis et canonis; lectio codd. videtur esse antiqua, sed falsa.
    In the codd. and edd., except the Vatican and 8, it is thus had: timeat poenam qui poenitet, sed anxietur pro gloria, yet against the edition of the original and of the canon; the reading of the codd. seems to be ancient, but false.
  6. 6
    Ita originale, Vat. et ed. 8, sed in aliis et codd.: multi nequiter quanta.
    So the original, the Vatican edition, and ed. 8, but in the others and the codd.: multi nequiter quanta.
  7. 7
    Hugo de S. Vict., II. de Sacram. p. XIV. c. 5.
    Hugh of St. Victor, de Sacramentis II, part XIV, c. 5.
  8. 8
    De Vera et falsa Poenitent. c. 17. n. 33; can. cit. Seq. locus est Hugonis loc. cit.; et tertius iterum de Vera et falsa Poenitent. loc. cit., paulo superius. De latrone cfr. Luc. 23, 42.
    De Vera et falsa Poenitentia, c. 17, n. 33; the canon cited. The following passage is from Hugh's [work], loc. cit.; and the third [is] again from de Vera et falsa Poenitentia, loc. cit., a little above. On the thief cf. Luke 23:42.
  9. 9
    Plures edd. addunt purgatorii. Locus Scripturae est Hebr. 10, 31. De sequentibus cfr. August., Enarrat. in Ps. 44. n. 18 et Ps. 58, serm. I. n. 13.
    Several editions add purgatorii. The passage of Scripture is Heb. 10:31. On what follows cf. Augustine, Exposition on Ps. 44, n. 18, and Ps. 58, sermon I, n. 13.
  10. 10
    Codd. et ed. 1 omittunt haec quatuor verba.
    The codd. and ed. 1 omit these four words.
  11. 11
    De Vera et falsa Poenitent. c. 18. n. 34; can. cit. De ultima propos. cfr. Gregor., XXXIV. Moral. c. 19. n. 36.
    De Vera et falsa Poenitentia, c. 18, n. 34; the canon cited. On the last proposition cf. Gregory, Morals XXXIV, c. 19, n. 36.
  12. 12
    Hic c. 2. Infra de latrone converso Luc. 23, 43.
    Here [at] c. 2. Below, on the converted thief, Luke 23:43.
  13. 13
    Enchirid. c. 65. n. 17; C. In actione (84.), de Poenitent. d. 1. Citatur Ps. 50, 19; deinde 37, 10; in fine II. Cor. 5, 5.
    Enchiridion c. 65, n. 17; the canon In actione (84), de Poenitentia, d. 1. Ps. 50:19 is cited; then 37:10; at the end 2 Cor. 5:5.
  14. 14
    Potius Alcuin. de Divinis Officiis, c. 13, qui quidem citat Hieron.; C. Mensuram autem (86.), ibid. Plura de hoc canone vide in annotationibus ed. Migne.
    Rather Alcuin, de Divinis Officiis, c. 13, who indeed cites Jerome; the canon Mensuram autem (86), ibid. See more on this canon in the annotations of the Migne edition.
  15. 15
    In Fragmentis eiusdem c. 48 (Migne, Patrol. Lat. XCIX. col. 977); C. Ab infirmis (1.), C. 26. q. 7.
    In the Fragments of the same, c. 48 (Migne, Patrologia Latina XCIX, col. 977); the canon Ab infirmis (1), Causa 26, q. 7.
  16. 16
    Epist. 159. (alias 79.) ad Nicetam episc. c. 6; C. Tempora poenitudinis (2.), ibid.
    Letter 159 (otherwise 79) to Niceta the bishop, c. 6; the canon Tempora poenitudinis (2), ibid.
  17. 17
    Epist. 108. (alias 91.) ad Theod. c. 4; seq. locus ibid. c. 5; uterque in C. His qui tempore (10.), C. 26. q. 6.
    Letter 108 (otherwise 91) to Theodore, c. 4; the following passage ibid., c. 5; both in the canon His qui tempore (10), Causa 26, q. 6.
  18. 18
    Can. Si presbyter (12.), ibid., ubi citatur Ezech. 18, 21. 27, et respicitur 1. Reg. 16, 7.
    The canon Si presbyter (12), ibid., where Ezech. 18:21, 27 is cited, and 1 Kings [Reg.] 16:7 is regarded.
  19. 19
    Can. Presbyter (14.), ibid. Seq. locus C. Aurelius episcopus (5.), ibid.
    The canon Presbyter (14), ibid. The following passage [is] the canon Aurelius episcopus (5), ibid.
  20. 20
    Can. Si iubet (4.), ibid. Seq. locus ibid.
    The canon Si iubet (4), ibid. The following passage [is] ibid.
  21. 21
    Can. Presbyter inconsulto (2.), ibid.
    The canon Presbyter inconsulto (2), ibid.
  22. 22
    Alias Apaunensi. C. Si aliquis (11.), ibid.
    Otherwise of Apaon. The canon Si aliquis (11), ibid. ---
Dist. 20, Part 1, Divisio Textus→