Dist. 21, Part 2, Dubia
Book IV: On the Sacraments · Distinction 21
DUBIA CIRCA LITTERAM MAGISTRI.
Dub. I
In parte ista sunt dubitationes circa litteram, et primo de hoc quod dicit, quod omnia criminalia saltem semel oportet in confessione exprimi. Videtur enim falsum, quia ad hoc, quod contritio valeat, non oportet singillatim conteri de quolibet, immo iustificatur in contritione de omnibus3: ergo pari ratione videtur de confessione.
Respondeo: Dicendum, quod non est simile, quia contritio est in conspectu Dei, qui uno aspectu videt omnia; sed confessio est in conspectu hominis, qui non potest plene noscere morbum nisi audiendo mortalia singula. Et iterum, confessio fit ad erubescentiam, contritio vero ad peccati detestationem per iustitiam. Detestatio autem intenditur in collectione multorum malorum, sed erubescentia in explicatione singulorum4.
Dub. II
Item quaeritur de hoc quod dicit, quod venialia sufficit generaliter confiteri, nisi aliqua sint frequenter iterata. Videtur enim non bene dicere, quia iteratio non trahit in aliud genus: ergo quantumcumque iterentur, venialia sunt: ergo sufficit illa generaliter confiteri, sicut et alia.
Respondeo: Dicendum, quod consuetudo frequenter ducit in libidinem et contemptum; ideo propter dubium et vitandum periculum, quando timetur probabiliter aliquod horum, est veniale peccatum confitendum, et sufficit stare in generalitate, nec oportet ad singula descendere; si tamen velit descendere, laudabile est valde et utile et pernecessarium volenti ascendere ad perfectionem5.
Dub. III
Item quaeritur de hoc quod dicit: Humilitatis causa non debet fateri se reum. Videtur enim contrarium dicere Augustinus in libro Confessionum6, ubi dicit sic: Si quaeris a me, utrum iustus sim; respondeo, quod non; sed constat, quod Augustinus iustus erat, et hoc ex humilitate dicebat et bene et meritorie.
Respondeo: Dicendum, quod fateri se reum vel iniustum est dupliciter: aut prout reatus et iniustitia7 simpliciter privat iustitiam; et hoc modo non debet se quis fateri reum, nisi habeat mortalis conscientiam. Alio modo est fateri se reum et iniustum, prout privat iustitiae perfectionem; et secundum hoc omnis homo potest se iniustum fateri, secundum illud Isaiae sexagesimo quarto8: Ut pannus menstruatae universae iustitiae nostrae. Nec iustificatur homo comparatus Deo, secundum Iob; et hoc modo Augustinus dicebat se non esse iustum.
Et nota, quod confessio debito modo facta debet habere sexdecim conditiones; unde versus1:
Sit simplex, humilis confessio, pura, fidelis, Et frequens, nuda, discreta, libens, verecunda, Integra, secreta, lacrymabilis, accelerata, Fortis et accusans et sit parere parata.
Sufficientia autem et numerus harum conditionum potest accipi sic. Quaedam enim sunt conditiones, quae sunt et debent esse in confessione secundum sui rectam quantitatem; quaedam secundum rectum ordinem et societatem; quaedam secundum rectam qualitatem. — Si secundum rectam quantitatem, hoc tripliciter2: aut quantum ad integritatem, aut quantum ad numerositatem, aut quantum ad diuturnitatem; et sic sunt tres conditiones, scilicet quod sit integra, frequens et accelerata. — Si quantum ad associationem, sic debet habere societatem duarum partium, scilicet contritionis et satisfactionis. Quantum ad contritionem, sic lacrymabilis; quantum ad satisfactionem, sic parere parata; vel quantum ad utrumque, et sic fortis. — Quantum ad qualitatem, aut ipsius confitentis, aut confessionis. Si confitentis, sic sunt quinque conditiones: secundum vim rationalem est simplex; secundum concupiscibilem debet esse libens; secundum irascibilem humilis, in sermone fidelis et in signo verecunda; et sic sunt quinque. — Si in se consideretur, sic debet esse pura, ut nihil intermisceat; debet esse nuda, ut nihil celatum teneat; quantum ad circumstantias debet esse discreta, ut nihil addat; debet esse secreta, ut aliis non noceat; debet esse accusatoria, ut se ipsum puniat. — Et sic sunt tres ex parte quantitatis, tres ratione adiuncti, quinque ratione subiecti et quinque ratione sui; et sic in universo sunt sexdecim3.
Dub. IV
Item quaeritur de hoc quod dicit in solvendo: Sed aliud est favore vel odio proprium sacerdotem contemnere etc. Videtur enim male solvere, quia ex hac solutione quilibet, cui vult, posset confiteri, dum non contemnat proprium sacerdotem. — Sed contrarium habetur in decretali4, ubi dicitur, quod «si ex causa vult accedere ad alium, petat primo et obtineat licentiam, quia aliter non poterit solvere vel ligare».
Respondeo: Dicendum, quod illud verbum Augustini5 intelligitur quantum ad electionem sacerdotis, antequam subditus alicui se subiiciat et curam animae committat; sed verbum Urbani post commissionem; ex tunc enim tenetur ei confiteri nec debet alii, nisi petat licentiam. — Tamen in quinque casibus habetur licentia6 pro obtenta. Primus est, si sit vagabundus. — Secundus est, si renuntiavit domicilium. — Tertius, si peccavit vel offendit in aliena parochia. — Quartus, propter sacerdotis ignorantiam, vel malitiam, quia est revelator confessionis, vel sollicitator ad malum. — Ultimus est in casu necessitatis, ut si sit in articulo mortis, vel debeat intrare iustum bellum7.
DOUBTS CONCERNING THE TEXT OF THE MASTER.
Doubt I
In this section there are doubts concerning the text, and first about this, that he says, that all mortal sins ought at least once to be expressed in confession. For it seems false, because for contrition to be valid, it is not necessary to be contrite over each [sin] one by one; rather one is justified in contrition over all of them3: therefore by parity of reasoning it seems [the same] concerning confession.
I respond: It must be said that it is not similar, because contrition is in the sight of God, who sees all things with one glance; but confession is in the sight of man, who cannot fully know the disease except by hearing the individual mortal sins. And again, confession is made for shame, but contrition for the detestation of sin through justice. Now detestation is intensified in the gathering together of many evils, but shame in the unfolding of individual ones4.
Doubt II
Likewise it is asked about this, that he says, that it suffices to confess venial sins in general, unless some be frequently repeated. For it seems not to be well said, because repetition does not draw [a sin] into another genus: therefore however much they be repeated, they are venial: therefore it suffices to confess them in general, like the others.
I respond: It must be said that custom frequently leads into lust and contempt; therefore on account of the doubt and to avoid the danger, when it is probably feared [that there is] any of these, the venial sin is to be confessed, and it suffices to remain in generality, nor is it necessary to descend to particulars; if, however, he wishes to descend, it is very laudable and useful and most necessary for one wishing to ascend to perfection5.
Doubt III
Likewise it is asked about this, that he says: For the sake of humility one ought not to confess oneself guilty. For Augustine seems to say the contrary in the book of the Confessions6, where he says thus: If you ask me whether I am just; I respond that [I am] not; but it is certain that Augustine was just, and he said this out of humility, both well and meritoriously.
I respond: It must be said that to confess oneself guilty or unjust is twofold: either insofar as guilt and injustice7 simply deprive [one] of justice; and in this way one ought not to confess oneself guilty, unless he have the consciousness of mortal [sin]. In another way it is to confess oneself guilty and unjust, insofar as it deprives [one] of the perfection of justice; and according to this every man can confess himself unjust, according to that [text] of Isaiah sixty-four8: As a menstruous cloth is all our justice. Nor is man justified compared with God, according to Job; and in this way Augustine said himself not to be just.
And note that a confession made in due manner ought to have sixteen conditions; whence the verses1:
Let confession be simple, humble, pure, faithful, And frequent, naked, discreet, willing, modest, Whole, secret, tearful, hastened, Strong and accusing, and let it be prepared to obey.
Now the sufficiency and number of these conditions can be taken thus. For certain conditions there are which are and ought to be in confession according to its right quantity; certain according to right order and association; certain according to right quality. — If according to right quantity, this [is] threefold2: either as to wholeness, or as to frequency, or as to duration; and so there are three conditions, namely that it be whole, frequent, and hastened. — If as to association, thus it ought to have the company of two parts, namely of contrition and of satisfaction. As to contrition, thus tearful; as to satisfaction, thus prepared to obey; or as to both, and thus strong. — As to quality, either of the one confessing, or of the confession. If of the one confessing, thus there are five conditions: according to the rational power it is simple; according to the concupiscible it ought to be willing; according to the irascible humble, in speech faithful, and in sign modest; and so there are five. — If it be considered in itself, thus it ought to be pure, so that it mingle nothing in; it ought to be naked, so that it keep nothing hidden; as to circumstances it ought to be discreet, so that it add nothing; it ought to be secret, so that it harm not others; it ought to be accusatory, so that it punish itself. — And so there are three on the part of quantity, three by reason of the adjunct, five by reason of the subject, and five by reason of itself; and so in all there are sixteen3.
Doubt IV
Likewise it is asked about this, that he says in resolving: But it is another thing to despise one's own priest out of favor or hatred etc. For it seems to resolve badly, because from this solution anyone could confess to whom he wills, so long as he does not despise his own priest. — But the contrary is had in the decretal4, where it is said that «if for a cause he wishes to go to another, let him first ask and obtain license, because otherwise [the other priest] cannot loose or bind».
I respond: It must be said that that word of Augustine5 is understood as to the choice of the priest, before the subject subjects himself to anyone and commits the care of his soul; but the word of Urban [refers to] after the commission; for from then on he is bound to confess to him and ought not [to confess] to another, unless he ask license. — Yet in five cases license is held6 as obtained. The first is, if he be a vagabond. — The second is, if he has renounced his domicile. — The third, if he has sinned or given offense in another parish. — The fourth, on account of the priest's ignorance, or malice, because he is a revealer of confession, or a solicitor to evil. — The last is in the case of necessity, as if he be in the article of death, or ought to enter a just war7.
- 3Vide supra d. 16. p. 1. a. 4. q. 2.See above, d. 16, p. 1, a. 4, q. 2.
- 4Cfr. supra d. 17. p. III. a. 2. q. 2. — Cod. A in expressione (codd. H V W et ed. 1 expletione) singulorum. — Idem dub. solvunt Alex. Hal., S. p. IV. q. 18. m. 4. a. 5. § 1; B. Albert., hic a. 11; S. Thom., hic circa lit.Compare above, d. 17, p. III, a. 2, q. 2. — Codex A [reads] in expressione ["in the expression"] (codices H V W and ed. 1 [read] expletione ["in the unfolding"]) singulorum. — The same doubt is resolved by Alexander of Hales, Summa, p. IV, q. 18, m. 4, a. 5, § 1; Blessed Albert, here, a. 11; St. Thomas, here, on the text.
- 5Vide supra d. 17. p. III. a. 2. q. 1. — Superius post probabiliter edd. perperam legunt: aliquod [Vat. aliquid] horum esse veniale peccatum, confitendum est. — Idem dub. solvitur a S. Thom., Petr. a Tar. et Richard. a Med., hic circa lit.See above, d. 17, p. III, a. 2, q. 1. — Further up, after probabiliter ["probably"] the editions wrongly read: aliquod [Vat. aliquid] horum esse veniale peccatum, confitendum est ["that any of these is a venial sin, it is to be confessed"]. — The same doubt is resolved by St. Thomas, Peter of Tarentaise, and Richard of Mediavilla, here, on the text.
- 6Verba haec, quae eodem modo etiam a B. Alberto (hic a. 12.) afferuntur, in recentioribus edd. Confessionum non inveniuntur; sententia in ipsis expressa collecta fuisse videtur ex iis locis, in quibus August. fatetur, se esse etiam post conversionem suam imperfectum et peccatorem neque omnino mundum in conspectu Dei (I. c. 3. n. 6; X. c. 28. n. 39. c. 30. n. 42. c. 31. n. 47. seq. c. 35. n. 37. c. 37. n. 60. et XIII. c. 4. n. 5.). Cfr. etiam III. contra Crescon. donatist. c. 80. n. 92.These words, which in the same way are also adduced by Blessed Albert (here, a. 12), are not found in the more recent editions of the Confessions; the opinion expressed in them seems to have been gathered from those places in which Augustine confesses himself to be, even after his conversion, imperfect and a sinner and not wholly clean in the sight of God (book I, c. 3, n. 6; book X, c. 28, n. 39; c. 30, n. 42; c. 31, n. 47 f.; c. 35, n. 37; c. 37, n. 60; and book XIII, c. 4, n. 5). Compare also [Augustine,] Against Cresconius the Donatist, book III, c. 80, n. 92.
- 7Edd. reatus est iniustitia, sic.The editions [read] reatus est iniustitia ["guilt is injustice"], thus.
- 8Vers. 6: Et quasi pannus etc. (edd. cum plurimis codd. vestrae). — Seq. textus est Iob 9, 2: Vere scio, quod ita sit, et quod non iustificetur homo compositus Deo. Gregor. (IX. Moral. c. 2. n. 2.) haec verba exponens ait: Homo quippe Deo suppositus iustitiam percipit, compositus amittit, quia quisquis se auctori bonorum comparat, bono se, quod acceperat, privat. Qui enim accepta bona sibi arrogat, suis contra Deum donis pugnat etc.Verse 6: And as a cloth etc. (the editions with very many codices [read] vestrae ["your"]). — The following text is Job 9:2: Truly I know that it is so, and that man is not justified compared with God. Gregory (Morals IX, c. 2, n. 2), expounding these words, says: For man placed under God receives justice, but compared [with God] loses it, because whoever compares himself with the author of good things deprives himself of the good which he had received. For he who arrogates to himself the good things received fights with his own gifts against God etc.
- 1Cfr. Petr. Blesens., Poema 4. de Poenitentia, in quo versus his similes occurrunt.Compare Peter of Blois, Poem 4, On Penance, in which verses similar to these occur.
- 2Vide Aristot., de Praedicam. c. de Quanto.See Aristotle, On the Categories, the chapter on Quantity.
- 3Cfr. de hoc dubio S. Bernard., Serm. 40. de Diversis n. 6. et Serm. 16. in Cantic. n. 8. seqq.; Alan. ab Insulis, de Sex Alis Cherubim; Innocent. III., Serm. de Poenitentia; B. Albert., d. 17. a. 36; S. Thom., ibid. q. 3. a. 4. quaestiunc. 4.Compare, on this doubt, St. Bernard, Sermon 40 On Various Subjects, n. 6, and Sermon 16 On the Canticle, n. 8 ff.; Alan of Lille, On the Six Wings of the Cherub; Innocent III, Sermon on Penance; Blessed Albert, d. 17, a. 36; St. Thomas, ibid., q. 3, a. 4, sub-question 4.
- 4Quae incipit Omnis utriusque sexus; cfr. supra pag. 452, nota 3. — Post non poterit codd. F G supplent eum, edd. substituunt solvi vel ligari pro solvere vel ligare.[The decretal] which begins Omnis utriusque sexus ["Everyone of either sex"]; compare above, page 452, note 3. — After non poterit ["cannot"] codices F G supply eum ["him"]; the editions substitute solvi vel ligari ["to be loosed or bound"] for solvere vel ligare ["to loose or bind"].
- 5Hic in lit. c. 9. allegatum: Poenitens eligat sacerdotem.Here in the text [of the Master], c. 9, what is alleged [is]: Let the penitent choose a priest.
- 6Edd. addunt petita. Inferius pro renuntiavit Vat. mutavit.The editions add petita ["having been sought"]. Further down, for renuntiavit ["has renounced"] the Vatican [edition reads] mutavit ["has changed"].
- 7Cfr. supra d. 17. p. III. a. 1. q. 2. et d. 19. a. 3. q. 1. in corp. — Idem dub. solvitur a S. Thoma et Petr. a Tar., hic circa lit.Compare above, d. 17, p. III, a. 1, q. 2, and d. 19, a. 3, q. 1, in the body. — The same doubt is resolved by St. Thomas and Peter of Tarentaise, here, on the text.