Dist. 22, Art. 2, Q. 2
Book IV: On the Sacraments · Distinction 22
Articulus II. De poenitentia in ratione Sacramenti.
Quaestio II. De Sacramento poenitentiae quoad significationem.
Secundo quaeritur de poenitentia quantum ad significationem; et quaeritur, quid sit hic signum, et quid signatum. Et videtur, quod poenitentia exterior significat interiorem, sic.
1. Sacramentum illud significat ex institutione, quod repraesentat naturaliter; sed poenitentia exterior naturaliter repraesentat interiorem: ergo illud significat ex institutione.
2. Item, sicut se habet baptismus corporalis ad spiritualem, sic poenitentia exterior ad interiorem; sed baptismus fluminis significat baptismum flaminis1: ergo et poenitentia exterior interiorem.
3. Item, poenitentia-Sacramentum liberat a naufragio2; sed impossibile est, peccantem actualiter a naufragio liberari nisi per poenitentiam interiorem: ergo poenitentia-Sacramentum in se continet eam, sed non in ratione signi: ergo in ratione signati.
4. Item, «poenitentia perfecta ad baptismi puritatem conatur reducere3»; sed peccator nunquam reducitur ad puritatem illam nisi per poenitudinem cordis: ergo poenitentia exterior interiorem significat.
Contra: 1. Hugo4: «Sacramentum est materiale elementum foris sensibiliter propositum, ex similitudine repraesentans»; sed exterior poenitentia non est talis, quia non est elementum: ergo non est Sacramentum nec signum.
2. Item, interior poenitentia est virtus, vel actus virtutis5; sed gratiae virtutum et Sacramentorum differentes sunt: ergo interior poenitentia non est res alicuius Sacramenti.
3. Item, quandocumque recte ordinantur signum et signatum in Sacramento, signum est causa signati, per definitionem Sacramenti superius6 habitam; sed poenitentia exterior non est causa interioris, nec illa effectus, immo e converso: ergo etc.
4. Item, cum in perfectione poenitentiae tria sint, scilicet contritio, confessio et satisfactio7; quaeritur: ratione cuius dicitur exterior, et ratione cuius dicitur interior? Si dicitur interior ratione contritionis, et exterior ratione confessionis et satisfactionis; contra: ista non significant contritionem, sed potius voluntatem confitendi et satisfaciendi. Si dicitur exterior ratione trium; tunc ergo, cum sint tria diversa, erunt tria Sacramenta. Si dicas, quod uniuntur; quaero: quo genere unitatis uniuntur?
Conclusio
Poenitentiae Sacramenti res est peccati remissio perfecta; signum vero est humiliatio exterior secundum ecclesiasticam formam; res vero et signum est interior poenitudo.
Respondeo: Dicendum, quod sicut in iudicando de institutione oportet iudicium variari de poenitentia, p. 581 secundum quod est Sacramentum reconcilians Deo, et secundum quod reconciliat non solum Deo, sed etiam Ecclesiae8; sic et in proposito. Secundum namque quod est Sacramentum reconcilians Deo, pro re habet peccati remissionem; pro signo habet exteriorem humiliationem sive in habitu, sive in verbo; pro re et signo interiorem poenitudinem. Nec oportet, quod primum9 sit causa medii, sed potius e converso, et hoc, quia est ex naturali dictamine; et ideo procedit exterius ab interiori, non exterius facit id quod interius est. — Sed in quantum est Sacramentum Ecclesiae, institutionem habens, sic habet rationem causae et signi, sicut alia Sacramenta10; et ratio causalitatis residet penes id quod formale est, ratio vero signi penes id quod materiale est. Materiale autem in hoc Sacramento est humiliatio poenitentis sive quantum ad actum contritionis, sive quantum ad verbum accusationis, sive quantum ad poenam satisfactionis; formale vero est absolutio sacerdotis. Haec duo simul iuncta significant poenitentiam interiorem, secundum quod per ipsam est remissio culpae perfecta quantum ad poenam et quantum ad culpam; et quantum ad remissionem peccati quantum ad culpam habet rationem signi exterius Sacramentum, quantum ad remissionem poenae habet quodam modo rationem causae11.
Et sic patet, quid in hoc Sacramento sit res, scilicet peccati remissio perfecta; et quid signum, scilicet exterior poenitentia secundum ecclesiasticam formam, in qua est humiliatio et absolutio; res et signum est interior poenitudo12. — Unde concedendae sunt rationes ad primam partem.
1. Ad illud ergo quod obiicitur, quod non est elementum; dicendum, quod Hugo valde large sumit elementum ad omne illud quod exterius apparet sensibus. — Vel si approprietur ad corporalia Sacramenta, tunc non intelligitur nisi de Sacramentis propriis novae legis.
2. Ad illud quod obiicitur, quod gratiae virtutum differunt a gratia Sacramentorum; dicendum, quod verum est aliquo modo; sed non oportet quantum ad essentiam, sed sufficit quantum ad effectum, ut supra determinatum est in principio13; et sic est in proposito. Nam poenitentia interior est res exterioris, secundum quod ultra rectitudinem virtutis addit ulteriorem effectum, scilicet remissionis perfectae quantum ad culpam et poenam, quando exterior est perfecta; et est simile in baptismo, ut visum est supra14.
3. Ad illud quod obiicitur, quod interior est causa exterioris; dicendum, quod quia hoc Sacramentum partim est naturalis dictaminis, partim institutionis; ideo signum exterius quodam modo causatur, et quodam modo causat. Nam detestatio interior, in quantum detestatio est, bene facit exterius hominem humiliari; sed secundum quod absolvit in integrum a culpa et poena, hoc habet ab exteriori absolutione et poenitentia. Et sic patet, quod convenientissime est ordinatio in significando et causando, secundum quod ei competit.
4. Ad illud quod obiicitur, ratione cuius illorum trium est signum; dico, quod ratione omnium; sumitur enim contritio pro exteriori gemitu. Nec tamen tria sunt Sacramenta, sed illa tria ut unum perfectum signum significant poenitentiam perfectam. Et hoc patet: quia, si vere poenitet corde, ergo dolet, et hoc significatur per gemitum contritionis; ergo detestatur culpam et se redarguit, et hoc significatur per verbum confessionis; ergo habet voluntatem emendandi, et hoc significatur per poenam satisfactionis. Haec tria continet poenitentia interior, quae est una et vera virtus15; et ideo omnia signa exteriora in unum perfectum signum concurrunt et sunt unum Sacramentum et habent unitatem Sacramenti. — Et est modus specialis unitatis, cum multi modi assignentur a diversis16. Et si tu obiicias, quod non sunt simul; dicendum, quod saltem quantum ad propositum sive voluntatis votum unum manet in alio, ut qui conteritur vere proponit confiteri et satisfacere; aliter non est contritio vera. Sic intelligendum est de aliis17.
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Article II. On penance in its character as a Sacrament.
Question II. On the Sacrament of penance with respect to its signification.
Secondly it is asked concerning penance with respect to its signification; and it is asked what here is the sign, and what the thing signified. And it seems that exterior penance signifies the interior, thus.
1. That Sacrament signifies by institution which represents naturally; but exterior penance naturally represents the interior: therefore it signifies by institution.
2. Likewise, as bodily baptism stands to the spiritual, so exterior penance to the interior; but the baptism of water signifies the baptism of the Spirit1: therefore exterior penance too [signifies] the interior.
3. Likewise, penance-the-Sacrament frees from shipwreck2; but it is impossible for one actually sinning to be freed from shipwreck except through interior penance: therefore penance-the-Sacrament contains it in itself, yet not in the character of a sign: therefore in the character of a thing signified.
4. Likewise, «perfect penance strives to bring [the sinner] back to the purity of baptism3»; but a sinner is never brought back to that purity except through sorrow of heart: therefore exterior penance signifies the interior.
Contra: 1. Hugh4: «A Sacrament is a material element set forth outwardly to the senses, representing by likeness»; but exterior penance is not such, because it is not an element: therefore it is neither a Sacrament nor a sign.
2. Likewise, interior penance is a virtue, or an act of a virtue5; but the grace of the virtues and [the grace] of the Sacraments are different: therefore interior penance is not the thing (res) of any Sacrament.
3. Likewise, whenever a sign and a thing signified are rightly ordered in a Sacrament, the sign is the cause of the thing signified, by the definition of a Sacrament set forth above6; but exterior penance is not the cause of the interior, nor is the latter its effect, but rather the reverse: therefore etc.
4. Likewise, since in the perfection of penance there are three, namely contrition, confession, and satisfaction7, it is asked: by reason of which is it called exterior, and by reason of which interior? If it is called interior by reason of contrition, and exterior by reason of confession and satisfaction; on the contrary: these do not signify contrition, but rather the will to confess and to make satisfaction. If it is called exterior by reason of the three; then, since they are three diverse things, there will be three Sacraments. If you say that they are united; I ask: by what kind of unity are they united?
Conclusion
The thing (res) of the Sacrament of penance is the perfect remission of sin; the sign, however, is exterior humiliation according to the ecclesiastical form; while the thing-and-sign is interior penitence.
I respond: It must be said that, just as in judging concerning institution the judgment about penance must be varied, p. 581 according as it is a Sacrament reconciling to God, and according as it reconciles not only to God but also to the Church8; so also in the matter at hand. For according as it is a Sacrament reconciling to God, for its thing (res) it has the remission of sin; for its sign it has exterior humiliation, whether in bearing or in word; for its thing-and-sign, interior penitence. Nor is it necessary that the first9 be the cause of the middle, but rather the reverse, and this because it is from a natural dictate; and therefore the exterior proceeds from the interior; the exterior does not make that which is interior. — But insofar as it is a Sacrament of the Church, having institution, it thus has the character of cause and of sign, like the other Sacraments10; and the character of causality resides in that which is formal, whereas the character of sign [resides] in that which is material. Now the material in this Sacrament is the humiliation of the penitent, whether with respect to the act of contrition, or with respect to the word of accusation, or with respect to the penalty of satisfaction; the formal, however, is the absolution of the priest. These two joined together signify interior penance, according as through it there is perfect remission of guilt with respect to penalty and with respect to guilt; and with respect to the remission of sin as to guilt the exterior Sacrament has the character of a sign, [while] with respect to the remission of penalty it has in a certain way the character of a cause11.
And thus it is clear what in this Sacrament is the thing (res), namely the perfect remission of sin; and what the sign, namely exterior penance according to the ecclesiastical form, in which there is humiliation and absolution; the thing-and-sign is interior penitence12. — Hence the arguments for the first part must be conceded.
1. To that, then, which is objected, that it is not an element; it must be said that Hugh takes element very broadly for everything that appears outwardly to the senses. — Or if it be appropriated to the bodily Sacraments, then it is understood only of the Sacraments proper to the new law.
2. To that which is objected, that the grace of the virtues differs from the grace of the Sacraments; it must be said that this is true in a certain way; but it is not required with respect to essence, but it suffices with respect to effect, as was determined above at the beginning13; and so it is in the matter at hand. For interior penance is the thing (res) of the exterior, according as beyond the rectitude of a virtue it adds a further effect, namely of perfect remission with respect to guilt and penalty, when the exterior is perfect; and it is similar in baptism, as was seen above14.
3. To that which is objected, that the interior is the cause of the exterior; it must be said that, because this Sacrament is partly of natural dictate and partly of institution, therefore the exterior sign is in a certain way caused and in a certain way causes. For interior detestation, insofar as it is detestation, does indeed cause a man to be outwardly humbled; but according as it absolves entirely from guilt and penalty, this it has from the exterior absolution and penance. And thus it is clear that most fittingly there is an ordering in signifying and in causing, according as befits it.
4. To that which is objected, by reason of which of those three it is a sign; I say, by reason of all; for contrition is taken for the exterior groaning. Nor yet are they three Sacraments, but those three as one perfect sign signify perfect penance. And this is clear: because, if one truly repents in heart, then he grieves, and this is signified through the groaning of contrition; therefore he detests the guilt and reproaches himself, and this is signified through the word of confession; therefore he has the will of amending, and this is signified through the penalty of satisfaction. These three interior penance contains, which is one and a true virtue15; and therefore all the exterior signs converge into one perfect sign and are one Sacrament and have the unity of a Sacrament. — And it is a special mode of unity, since many modes are assigned by various [authors]16. And if you object that they are not simultaneous; it must be said that at least with respect to the purpose, or the vow of the will, one remains in the other, as he who is contrite truly purposes to confess and to make satisfaction; otherwise there is no true contrition. So it is to be understood of the others17.
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- 1Cfr. supra d. 4. p. II. a. 1. q. 1. et 3. — Edd. hic addunt et hoc ex institutione.Cf. above, d. 4, p. II, a. 1, q. 1 and 3. — Here the editions add et hoc ex institutione ("and this by institution").
- 2Codd. N aa subiungunt quia est secunda tabula post naufragium (secundum Hieron.; cfr. infra a. 3. q. 2.).Codices N aa append quia est secunda tabula post naufragium ("because it is the second plank after shipwreck") (according to Jerome; cf. below, a. 3, q. 2).
- 3Ut dicit auctor libri de Vera et falsa Poenitentia (inter opera August.), c. 9. n. 24, supra lit. Magistri, d. XV. c. 7. allegatus.As the author of the book On True and False Penance says (among the works of Augustine), c. 9, n. 24, cited above in the Master's text, d. XV, c. 7.
- 4Libr. I. de Sacram. p. IX. c. 2; cfr. supra pag. 13, nota 2.Book I, On the Sacraments, p. IX, c. 2 [Hugh of St. Victor]; cf. above, p. 13, note 2.
- 5Ut ostensum est supra d. 14. p. I. a. 1. q. 1. — In fine arg. pro alicuius cod. Z huius.As was shown above, d. 14, p. I, a. 1, q. 1. — At the end of the argument, for alicuius ("of any") codex Z reads huius ("of this").
- 6Lit. Magistri, d. I. c. 4, et Comment. p. I. q. 2. et 4. — Pro Sacramento Vat. Sacramentum.The Master's text, d. I, c. 4, and the Commentary, p. I, q. 2 and 4. — For Sacramento the Vatican [edition reads] Sacramentum.
- 7Secundum lit. Magistri, d. XVI. c. 1. — Circa finem arg. post cum sint tria cod. E addit signa.According to the Master's text, d. XVI, c. 1. — Near the end of the argument, after cum sint tria ("since there are three") codex E adds signa ("signs").
- 8Ex quaest. praeced., ad quam revocat cod. W, superius post de institutione addens dictum est.From the preceding question, to which codex W refers back, adding above, after de institutione, dictum est ("it has been said").
- 9Scil. signum sive exterior humiliatio.Namely the sign, or exterior humiliation.
- 10Vide supra d. 8. p. II. a. 2. q. 1.See above, d. 8, p. II, a. 2, q. 1.
- 11Cfr. supra d. 18. p. I. a. 2. q. 1. et 2. — Cod. aa, superius pro Sacramentum, ponit: scilicet contritio, quae ostenditur in signo, ut in gemitu et satisfactione et confessione, et hic addit: quantum ad absolutionem adiunctam ab ipso sacerdote habet rationem causae, quia virtute clavium poena diminuitur.Cf. above, d. 18, p. I, a. 2, q. 1 and 2. — Codex aa, above, in place of Sacramentum, puts: scilicet contritio, quae ostenditur in signo, ut in gemitu et satisfactione et confessione ("namely contrition, which is shown in a sign, as in groaning and satisfaction and confession"), and here adds: quantum ad absolutionem adiunctam ab ipso sacerdote habet rationem causae, quia virtute clavium poena diminuitur ("with respect to the absolution adjoined by the priest himself it has the character of a cause, because by the power of the keys the penalty is diminished").
- 12Scil. contritio, in quantum est dolor voluntarius de peccato cum voto confitendi et satisfaciendi (vide infra in fine quaest.). Cfr. hic lit. Magistri, c. 2.Namely contrition, insofar as it is voluntary sorrow for sin with the vow of confessing and of making satisfaction (see below at the end of the question). Cf. here the Master's text, c. 2.
- 13Dist. 1. p. I. q. 6. Cfr. d. 14. p. I. a. 1. q. 1. et dub. 2.Distinction 1, p. I, q. 6. Cf. d. 14, p. I, a. 1, q. 1, and dub. 2.
- 14Dist. 3. p. I. a. 1. q. 1. in fine; lit. Magistri, d. IV. c. 1. seqq., et Comment. ibid. p. I. (praecipue a. 2. q. 2. seq.) et p. II. nec non d. 6. p. I. q. 2.Distinction 3, p. I, a. 1, q. 1, at the end; the Master's text, d. IV, c. 1 ff., and the Commentary there, p. I (especially a. 2, q. 2 ff.) and p. II, as also d. 6, p. I, q. 2.
- 15Vide supra d. 16. p. I. a. 1. q. 2.See above, d. 16, p. I, a. 1, q. 2.
- 16Praeter auctores, qui III. Sent. d. 6. a. 2. q. 2. allegantur, cfr. Dionys., de Div. Nom. c. 13. § 2; Boeth., in lib. de Unitate et uno, qui assignat unitatem specialem sive Sacramenti (cfr. tom. III. pag. 896, nota 2.), quam tangit etiam August., II. contra Maximinum Arianum, c. 22. n. 3. Vide etiam supra d. 8. p. II. a. 2. q. 2. et explicationem eius infra d. 24. p. II. a. 1. q. 3. ad 3.Besides the authors cited on III Sent., d. 6, a. 2, q. 2, cf. Dionysius, On the Divine Names, c. 13, § 2; Boethius, in the book On Unity and the One, who assigns a special unity, namely that of a Sacrament (cf. vol. III, p. 896, note 2), which Augustine also touches on, II Against Maximinus the Arian, c. 22, n. 3. See also above, d. 8, p. II, a. 2, q. 2, and its explanation below, d. 24, p. II, a. 1, q. 3, ad 3.
- 17Idem dicitur supra d. 16. p. I. dub. I. in fine. — Vide scholion ad praecedentem quaest.The same is said above, d. 16, p. I, dub. 1, at the end. — See the scholion on the preceding question. ---