De pcenitentia facienda
The Nature of True Repentance
True repentance requires both sorrow for past sins and a firm resolve to abandon them, as mere outward performance without change is a mockery of God.
Since we've already touched on repentance—through which the kingdom of heaven draws near and the way of the Lord is prepared—let's look at it a little more broadly. True repentance, born of the love of God and a hatred of sin, requires two things above all: that the sinner feel sorrow for past sins and have a firm resolve never to commit them again. Without these two, there is no true repentance, because without them, God doesn't forgive sins, nor can a priest grant absolution. Hence Bernard says: "True repentance is, without any break in time, to grieve for past evils and to weep for what has been committed, so that one does not commit what must be wept over." For he is a mocker, not a truly repentant person, who still does what he claims to repent of. If, therefore, you wish to be a truly repentant person, stop sinning and don't sin any more. For repentance is empty if it's stained by subsequent guilt. Gregory also says, "To do penance is to weep for evils already committed and not to commit things that must be wept over; for whoever laments in such a way that he still commits other sins, either doesn't know how to do penance or is merely pretending." Hence Augustine also says: "Repentance is empty if it is stained by subsequent guilt." Lamenting is useless if you keep repeating your sins. It's pointless to ask for forgiveness for your sins while you're still committing them. And again: "You who are penitent—if you are truly penitent and not just mocking—change your life and be reconciled." You go through the motions of penance, you kneel, and yet you laugh; you are mocking the patience of God. If you are truly penitent. You feel regret; if you don't feel regret, you aren't penitent. If you do feel regret, why do you keep doing what you've done wrong? If you regret having done it, don't do it again; if you are still doing it, you are not penitent. Regarding the penance that must be performed.
The Three Actions of Penance
Repentance is a lifelong process consisting of three stages: initial conversion, daily vigilance against sin, and specific judgment of one's own faults.
Regarding those who must practice penance, Augustine notes: There are three actions of penance. The first is what gives birth to the new man, until through the saving Sacrament of Baptism, the washing away of all past sins occurs. For everyone who has already been established as the master of his own will, when he approaches the Sacraments of the faithful, cannot begin a new life unless he feels compunction for his old one. Only infants are exempt from this penance when they are baptized, as they cannot yet exercise their free will. Yet for them, the faith of those who offer them is beneficial for their consecration and the forgiveness of original sin, so that any stains of offense they have contracted through those from whom they were born may be cleansed through the questioning and answering of others. No one else among men comes to Christ to begin to be what they were not, unless they feel compunction for having been what they were. The second penance is the one that must be undergone throughout this entire life in the humility of perpetual application. This is because no one desires eternal life unless they feel compunction for this temporal life. Who could doubt that, no matter what temporal happiness we might be living in, we still ought to feel compunction for this life, so that we might run with all our eagerness toward that incorruption? Who, then, is in a hurry and longs to return to their homeland, unless it's someone who feels compunction for their pilgrimage? Who, then, in their right mind doesn't groan, if they aren't displeased by how they are living, through the grace of compunction? Furthermore, there are many sins which, although they may not seem to strike a lethal blow individually, still kill when they are all gathered together—for they are many—unless they are cut away by the medicine of daily compunction. Whoever pays careful attention understands well the great danger they are in while living as a pilgrim away from the Lord. The third action of compunction is what must be undergone for those sins contained in the Decalogue of the Law. In this compunction, therefore, everyone ought to exercise greater severity toward themselves, so that, having judged themselves, they might not be judged by the Lord. Let them, therefore, ascend the tribunal of their own mind against themselves, and set themselves before their own face. With the judgment of the heart established in this way, let an accusing thought be present, with your conscience as a witness and fear as the executioner. From this, let a certain blood of the soul flow forth through tears of confession. Finally, let the mind itself pass this sentence: that a person judges themselves unworthy to participate in the Body and Blood of the Lord. In this way, someone who fears being separated from the kingdom of heaven by the final judgment of the supreme Judge might, through ecclesiastical discipline, be separated from the Sacrament of the heavenly bread. Let a person judge themselves in these matters, therefore; let them change their will and habits for the better while they still can, so that when they can no longer do so, they aren't judged by the Lord even against their own will. But if you are already despairing of your health and add sin to sin—as it is written, 'When the wicked reaches the depths of sin, he becomes contemptuous'—do not be contemptuous, and do not despair. Call out to the Lord, even from the depths. The Ninevites cried out from such a depth and found mercy. It is easier for a threat of punishment to be revoked than for the humility of repentance to be ignored. For whatever you have done, whatever sins you have committed, you are still in this life, from which, if you wish to be healed, He would not take you away. Why, then, do you ignore that the patience of God has led you to repentance? Augustine says this: therefore, daily repentance must be practiced not only for great sins, but also for small ones; and however small they may seem, they are not to be neglected on that account. For, as Gregory says, no sin is so small that it doesn't grow if it's neglected. And again: a sin that isn't washed away by repentance soon drags you toward another by its own weight. Furthermore, even a minor sin committed knowingly is heavier than the whole world. Hence Augustine also says: 'Do not despise these small things we speak of; if you despise them when you weigh them, be afraid; when you count small things, many make one great thing.' Many drops fill a river; many grains make a heap: so says Augustine. Therefore, small things are not to be despised. Nor should one despair because of grave ones. As Augustine says, no sin is mortal as long as it displeases you, and no sin is venial as long as it pleases you.
The Urgency of Conversion
Because the time of death is uncertain, repentance must be practiced immediately rather than delayed until the end of life.
We must practice repentance without delay while we still can, so we aren't suddenly caught off guard and left searching for a time to repent when it's no longer available. As Augustine says: "Remedies for turning to God shouldn't be delayed by any hesitation, lest the time for correction be lost through procrastination." For the One who promised forgiveness to the repentant didn't promise tomorrow to the one who puts it off. And again: "If someone, at the very end of their illness, wishes to receive penance, and they do receive it, and are soon reconciled, and then depart—I tell you, we don't deny them what they ask, but we don't presume that they depart well." I don't presume; I don't deceive you; I don't presume. The one who lives well by faith departs securely; the one baptized at the hour of death departs securely; the one who does penance at the very end and is reconciled—if they depart securely, I am not secure. Therefore, where I am secure, I give assurance; where I am not secure, I can offer penance, but I cannot give assurance. I don't say they will be damned, but neither do I say they will be saved. Do you want to free yourself from doubt? Do you want to escape uncertainty? Practice repentance while you are healthy. For if you practice true repentance while you are healthy, and your final day finds you still in the process of being reconciled—if you live this way, you are secure, because you practiced repentance at a time when you were still able to sin. But if you only want to practice repentance when you can no longer sin, then your sins have left you, not you them. There are two possibilities: either you are forgiven, or you aren't. I don't know which will be your fate. Therefore, let go of the uncertain and hold fast to the certain—as Augustine says. That is why Augustine is skeptical of those who repent at the very end; they seem to repent more out of fear of punishment than out of love for justice, which makes their repentance questionable. Don't delay or put off repenting while you're healthy, and don't wait to set down the burden of sin. For, as Augustine says, it's foolish to live in a state in which you wouldn't dare to die. And someone who sleeps with a single mortal sin is bolder than someone who sleeps with seven enemies. People often promise themselves a long life because they are young, or in good health, or strong, not knowing what the coming day might bring, and not considering that rarely does anyone die a natural death; rather, they die frequently from accidents—like fever, an abscess, or things like that—or sometimes from an unexpected and sudden death, and yet it's believed that everyone dies in a better state. Hence Hugo of Saint Victor says: "Know that neither the just, nor the wicked, nor the child, nor the old man is released from the body before they are in that point of goodness or malice beyond which, if they were to live forever, they would never pass." But because of the vain hope of a long life, many are deceived and do not obtain the repentance they expect. Hence Chrysostom: "Nothing deceives people as much as the vain hope of a longer life." And Augustine: "We have experienced many who have died while expecting to be reconciled." Even if a person were certain of a long life, they still shouldn't put off repentance until old age or their final years; for at that time, people are too weak for labor, and it's rare to find anyone at that age who can truly break free from the sins they've grown accustomed to through repentance. The best advice, the highest prudence, and the greatest foresight consist in this: while you are healthy and strong, you should prepare yourself through true contrition, a pure and complete confession, and worthy satisfaction. You should cast away everything harmful that holds you back or prevents you from eternal salvation, and you should live each day as if you were to depart from this world today, tomorrow, or at the latest, within this week. A person can certainly repent at the very end of their life, because they can still sin until that moment, and therefore they can still obtain forgiveness for their sins through divine mercy, since the mercy of God overcomes human malice. But such late repentance is rarely true and fruitful, because it lacks a clear and sufficient sorrow for sin. For true contrition is required for sin to be forgiven; yet the intense suffering and pain in the senses—the kind people commonly experience at the point of death—hinder the penitent's use of reason, preventing them from reflecting properly on their sins. Therefore, rejoice in the repentance that is assigned to you or that you have taken upon yourself, and give thanks to God, who has mercifully decided to wait for you; do not be ungrateful, for you have this day in which you can be corrected. Yesterday you were bad; today, be good. Consider how many people are dying right now who, if they were granted just one hour to repent—the hour that has been granted to you—would rush to the altars and, with bended knees or even prostrate on the ground, would sigh, weep, and pray until they deserved to obtain the fullest forgiveness for their sins from God. But you waste the time God has granted you to seek grace and earn glory by eating, drinking, playing, laughing, and living idly. Consider also that souls in hell are tormented without hope of pardon or mercy. If the love of God cannot hold and move you, at least let the fear of judgment, the dread of hell, the snares of death, and all such evils hold and terrify you. But alas! Many today abuse God's patience, giving little thought to these things, and by letting time—than which nothing is more precious—pass by uselessly, they lose it miserably. Hence Bernard says: "Today the children of men neglect the care of the soul and fulfill the care of the flesh in every desire." They don't fear to sin, but they fear to be punished; they don't apply themselves to the virtue of the heart, but to the health of the body, or even to pleasure. They learned these things from the school of Hippocrates and Epicurus. This time is assigned to souls, not to bodies; it is truly a day of salvation, not of pleasure. And again: Nothing is more precious than time, but alas! nothing is valued less today. The days of salvation pass by, and no one reflects on this; no one laments that moments which will never return have perished—so says Bernard. On the pain of purgatory. And in truth, nothing in this life is more precious than time, because in one brief hour a person could obtain forgiveness, grace, and glory, and earn more than the whole world could ever merit. For there is no hour so brief that one could not acquire spiritual gains which, in their value, incomparably exceed all earthly things. Consider also that one day spent here in patience is worth more than a year in purgatory. As it says in Ezekiel, "I have given you a day for a year," yet the pain of purgatory exceeds every temporal pain of this life. For Augustine says that the fire of purgatory is harsher than anything in this world that anyone can feel, see, or imagine. Therefore, you should be more concerned with living a good life than with living a long one; as Seneca says, "It matters how well you live, not how long." Let's measure our life by our actions, not by time.
The Three Pillars of Penance
The path to reconciliation involves the three distinct steps of contrition, confession, and satisfaction.
Repentance has three parts: contrition of heart, confession of mouth, and satisfaction of work. Scripture commands us to tear our hearts, not our clothes, to confess our sins to one another, and to produce fruits worthy of repentance. Since every sin is committed by heart, word, or deed, it’s only right that it be cured by the opposite, so that the sinner detests the fault in their heart, confesses it with their mouth, and makes amends by their actions. These three parts of repentance are called the three steps by which one travels to the promised land. Regarding these, it is said in Exodus: 'The God of the Hebrews has called us, that we may go a three days' journey into the wilderness and sacrifice to the Lord our God,' so that a plague—that is, guilt in the present—or a sword—that is, punishment in the future—does not fall upon us. During this three-day period, the Virgin Mary sought her Son and found Him. If you, too, seek Him during this happy three-day period, you’ll find Jesus, which is eternal salvation. This is the ladder with three rungs that Jacob saw, set up from the earth to heaven, with the Lord leaning upon it for three reasons: first, so that He might hold it firmly; second, so that He might reach out His hand to the one climbing it, if necessary; third, so that the climber, when they have labored and become weary, might look up to Him and cast all their care upon Him—for He isn't so cruel as to allow them to fall. The first part of repentance, therefore, is contrition of heart. Contrition is, however, a sorrow voluntarily taken up for sins, with the purpose or intention of confessing and making satisfaction; for no one is truly considered contrite unless they have such a purpose. In this contrition, a person brings all their sins one by one before the tribunal of their conscience, so that there, accusing themselves, they may be broken in the bitterness of their soul over each one, and afterwards confess them. Indeed, for each mortal sin, a specific contrition is required. For there are different medicines for different diseases, but contrition is the unique medicine against one mortal sin alone; therefore, a general contrition for all sins is not enough, but a person is bound to be contrite for each mortal sin specifically, if they have a distinct memory of them. According to Chrysostom, just as tiny specks of dust are seen in the air within the sun's rays—though they don't appear outside those rays—so too, to a mind illuminated by the ray of its own self-examination, the smallest defects appear; these are defects that remain hidden from lazy and, therefore, darkened minds. If, however, it is asked how long one should grieve for sins, it must be said that God, when He absolves a person from the bond of sin—that is, from the guilt and from eternal punishment—binds them with the bond of a perpetual detestation of sin. Hence, it is useful for a priest to enjoin some penance, however small, that is perpetual, so that through this, a person may occasionally remember their past sins in a spirit of contrition. But the detestation of sin is twofold. One is in action, which a person isn't always bound to; if someone were to do it, it would be a perfection, yet it isn't entirely of the essence. It is read that blessed Peter always wept, as did holy David, who said, 'My sin is always before me.' The other is in habit, to which a person is always bound, even after the forgiveness of sin. Regarding the second, Augustine says, speaking of the penitent: 'Let the penitent consider all the fruits of penance as small; let it never be enough, and let him always grieve, and rejoice in his grief. Let him not grieve that he has not always grieved, but let him always blush before the Lord against whom he has sinned, and let him end his grief only with his life.' And again: 'Either continuous sorrows will torment my life, or eternal torments will vex my soul that is to be punished.' This is Augustine. Therefore, this grief ought not to cease in the penitent, nor end in this life; just as a person has sinned against God, who is eternal, so he ought to grieve in his eternal state—that is, as long as he lives. But many groan for their sins not because the sins displease them for God's sake, but for the sake of the punishment. Some even repent of having sinned merely because of the shamefulness of sin. Fruitful contrition, therefore, is when someone grieves for the sin by which he has offended God, and is troubled and groans because iniquity, out of love for justice, displeases him. The sooner someone truly repents in this way, the sooner God forgives the sin. For God to forgive sins—that is, to release the eternal punishment owed for them—is to grant the gift of present grace. In the same way, once the eternal punishment for an actual sin has been released through the quickening of the soul, a temporal punishment remains, into which the eternal has been changed. This is so that what was committed through illicit delight of the soul or even through carnal pleasure may be purged by the person through the bitterness of worthy satisfaction while there is still time, lest they be punished more severely by God in the future, for no evil goes unpunished. There is, however, a twofold groan of repentance: either when we lament what we have done wrongly, or when we lament that we have not done what we ought to have done, and this includes the confession of the mouth. The second part of repentance is the confession of the mouth. Confession is the means by which a hidden disease is opened up through the hope of pardon. Confession is twofold: there is a mental confession, which is made before God, and this is by natural law; and there is a vocal confession, which is made to a person, and this is not by natural law. Therefore, before the Incarnation of Christ, a mental confession made to God alone was sufficient, because God was not yet man. But after God became man, He requires that confession be made to Him as to a man; and because He cannot be present with us everywhere in human form, He appointed His vicars—first Peter and the other Apostles, and subsequently all priests—to whom He said: "Whatever you bind on earth," and so on. By the very fact that He gave the ministers of the Sacraments the power to bind and to loose, He indicated that confession ought to be made to them as to judges. So, while Christ instituted confession implicitly, the Apostles proclaimed it explicitly. Therefore, confession must also be made to a man, Christ's vicar, so that by this means our sins may be hidden from the devil. Hence Augustine says: "In all the divine Scriptures, dearest brothers, we are usefully and healthily admonished that we ought to confess our sins constantly and humbly, not only to God, but also to holy men who fear God." God does not want us to confess our sins because He Himself cannot know them; rather, because the devil desires to find something to hold against us before the tribunal of the eternal Judge, God wants us to be willing to confess them instead of defending them. On the contrary, our God, because He is kind and merciful, wants us to confess them in this life, so that we won't be put to shame for them in the future. Knowing the power of a pure confession, the devil therefore tries with all his might to prevent a person from confessing. Just as he suggested before that man should fall, so after the fall he hinders him from rising again, because he knows that we cannot rise without confession—so says Augustine. It's worse to refuse to confess than it is to disregard the Law. It is worse to refuse to appease God’s offense through satisfaction than to offend God’s goodness by sinning. Although sin is forgiven through contrition, vocal confession is still necessary—either in reality, when the opportunity is available, or in intention, when necessity prevents it, provided there is no contempt for religious discipline. In such a case, the necessity of confessing after contrition isn't because the remedy itself is required, but because of the obligation of the commandment. Confession was fittingly established so that someone who had been in control of himself and had turned away from God might, by placing himself under another, return with humility and devotion. And so God established the priest as His vicar and as a kind of physician to whom the wounds of sin could be uncovered, so that the sinner might receive the medicine of satisfaction not from himself, but from another, for the sake of greater humility. The Sacraments are like bandages. Therefore, as Augustine says, let the penitent place himself entirely in the power of the judge and in the judgment of the priest, reserving nothing for himself; but let him be prepared to do everything at the priest's command to regain the life of his soul, just as he would do anything to avoid the death of his body. People would be even more prone to sin if they didn't think their shameful acts had to be revealed. And because confession is the beginning of good works, it is very useful to frequent it for evil works. For it happens that a heart previously contrite and humbled is confirmed in confession; and often a sinner, brought to the priest by fear alone or by the custom of the Church, is truly moved to compunction through the priestly office and departs full of charity. Some do not even return from the heart, yet the form of penance they undertake gradually nourishes humility and charity within them. Don't let shame keep you from confession, because the embarrassment and anxiety of shame—along with the humility of the one confessing—are a major part of penance. Chrysostom says: "Confession of sins is a sign of a good mind and a testimony of a conscience that fears God; for perfect fear casts out all shame." The ugliness of confession is only seen where the punishment of the coming judgment is not believed in. And because the act of blushing is a heavy penalty, God commands us to confess our sins so that we might endure shame as a form of punishment; for this is part of divine judgment." Valerius also says: "He is worthy of forgiveness who does not try to excuse his sin." For where there is confession, there is forgiveness, because a humble confession holds the place closest to innocence. Augustine says: "Since it is a great shame to confess sins, whoever blushes for Christ’s sake becomes worthy of mercy." And the more someone confesses the ugliness of their crime in the hope of forgiveness, the more easily they will obtain the grace of remission. And again: "You fool, why are you ashamed to tell a man what you were not ashamed to do in the sight of God?" Cast off your shame, run to the priest, reveal your secret, and confess your sin; otherwise, the contrition of your heart won't do you any good unless it's followed by the confession of your mouth, if you're able. And again: "Confession is the salvation of souls, the destroyer of vices, the restorer of virtues, and the opponent of demons." What more is there to say? It shuts the mouth of hell and opens the gates of paradise—so says Augustine. Hence, Gregory also says in praise of confession: "Let those who wish to admire the continence of chastity in any righteous person do so; let them admire the integrity of justice; let them admire the depths of mercy. I, however, admire the humble confession of sins no less than so many sublime deeds of virtue." It is useful and very healthy to frequently repeat the confession of the same sins and to confess them to many, because repeated confession, though not necessary for salvation, is nonetheless very beneficial. This is because a person doesn't know if they were sufficiently contrite in their first confession; because greater humility and shame cause and acquire merit; and because through any confession whatsoever, some part of the penalty is removed by the power of the Sacrament, and some grace is conferred. For since a priest, by the power of the keys, relaxes some of the penalty owed, someone could confess so often that eventually no penalty would remain. And although some say that only the first absolution has effect by the power of the keys, and the others do not, since they find nothing to absolve, it isn't considered unreasonable according to the more lenient opinion of others that a person could confess the same sin with a contrite heart and be absolved of it so often that they would wash away the entire penalty of purgatory through this, and such a person, upon dying, would fly away immediately; since the power of the keys always relaxes something, and even if such an absolution doesn't find guilt, it finds the debt of the penalty. Even if it finds no penalty to remit, the act of confession still serves to increase grace through the power of contrition; yet the sin wouldn't remain without a penalty, for the sorrow of contrition and the shame of the one confessing—which is repeated in the subsequent confession—are no small part of that penalty. What, then, is better than to confess frequently, until by the hundredth or thousandth confession the entire penalty is relaxed for the one confessing? And it should be noted that the general confession made before Mass in church purges venial sins and blots out forgotten mortal sins.
Confidentiality and Satisfaction
The confessor must maintain the seal of secrecy, while the penitent must perform works of satisfaction that correspond to the nature of their sins.
A confessor must be extremely careful to keep the secret of confession, ensuring he doesn't reveal it, even with the penitent's permission. In a case where a penitent renounces their secrets and gives the confessor permission to speak to whomever they wish or to talk about the matter, the confessor still cannot reveal what was said to him in confession, because the penitent himself cannot dispense with the precept of divine and evangelical Law under which the secret of confession falls. Therefore, if a confessor lacks the authority to grant absolution or needs wiser counsel, he must have the matter stated again outside of confession for that purpose; only then may he explain it to a superior or another advisor. No one may or should reveal the secret of confession to others, not even in the case of imminent death or under the seal of confession. Furthermore, he should never reproach the penitent for the sin after confession, nor try to extract the sin from him afterward in order to expose or slander him. On satisfaction for sin through contrary works. The third part of penance is satisfaction through works. Satisfaction is that by which a worthy penalty is paid according to the nature of the fault. Hence the words of the Baptist: 'Produce fruit in keeping with repentance.' As Gregory says: 'He admonishes us to produce not only the fruits of penance, but also the fruits of worthy penance.' The fruit of a good work shouldn't be the same for someone who has sinned less as it is for someone who has sinned more, or for someone who has fallen into no serious crimes as it is for someone who has fallen into several. Therefore, everyone's conscience is challenged to seek a greater harvest of good works through penance, the more serious the damage they have inflicted upon themselves through their sin. And again: we must think very carefully about the fact that anyone who realizes they have committed forbidden things should try to abstain even from certain permitted things, so that through this they might satisfy their Creator; and anyone who has committed what is forbidden should also cut off for themselves even what is allowed. Hence Bernard says: 'Because we abstain from things that are actually permitted, the things we previously committed that were forbidden are forgiven.' It is clear, then, that penance involves doing the opposite of the things for which someone has sinned. Hence Chrysostom says: 'Penance, I say, is not only about stopping our previous evils, but also about being filled with the fruits of good works.' Do this, then: produce fruits worthy of penance. But how will we be able to bear fruit? If we truly do the opposite of our sins. You have taken what wasn't yours; now start giving back what is your own. You have spent a long time living in impurity; now hold yourself back even from lawful pleasures, and meditate often on a few days of lasting chastity. If you have injured anyone by word or deed, make amends with words of blessing, and strive to appease those who are angry with you—sometimes through your service, sometimes through your kindness. For it isn't enough for a wounded person just to pull the arrows from their body; they must also apply remedies to the wounds. If you have been excessive in your comforts and indulgence, balance them with fasting and water, so that you may avoid the impending end. If you have looked at another woman with impure eyes, don't look at her again; be more cautious after the wound, as it is said: 'Turn from evil and do good.' And elsewhere: 'Seek peace and pursue it.' This doesn't just mean peace with other people, but also the peace that must be joined with God. And it is well said: 'Pursue it.' It is shaken on all sides and utterly cast out, leaving its foolishness behind. It has gone up into heaven. But we can still call it back if we want to—that is, if we cast off anger, pride, and vanity, and all the things that hinder peace, and pursue this modest and pure life. So says Chrysostom. Making satisfaction honors God and removes sins. ... Satisfaction, however, must be made through works of penance. . It is necessary to heal the wound of sin perfectly through satisfaction; since penances are the medicines for sins, they are necessary for that satisfaction. For although nothing can be taken away from God, the sinner, by sinning, takes away as much as he can from what belongs to the honor of God; and therefore, since satisfaction is a kind of compensation, it is necessary that the penitent take something away from himself that may contribute to the honor of God. This, however, cannot be unless it is a good work, as far as the honor of God is concerned, and a penal work, as far as the penitent sinner is concerned, from whom it must be taken. In this way, he satisfies God and also protects himself from vices and future evils, insofar as it is a penal work. Satisfaction, therefore, must be of such a kind that through it we withdraw something from ourselves for the honor of God. We have only three kinds of goods: the goods of the soul, the goods of the body, and the goods of fortune—that is, external goods. From the goods of fortune, we withdraw something from ourselves through almsgiving; from the goods of the body, through fasting; but from the goods of the soul, it is not necessary that we withdraw anything in terms of diminishing the soul's goods, because through them we are made acceptable to God. Rather, we withdraw by submitting them—that is, both the soul and its goods—entirely to God, and this is done through prayer. This set of works of satisfaction also seems to be ordered against the roots of sin: the lust of the flesh, the lust of the eyes, and the pride of life. Fasting is ordered against the lust of the flesh, almsgiving against the lust of the eyes, and prayer against the pride of life. Therefore, as has been said, fruits of penance must be produced according to the requirement of the fault; this is directed against those whose fault is great but whose penance is slight. Hence, he produces worthy fruits of penance who, according to the measure of the fault, makes an equality of punishment, so that he who sins more, repents more; and as many delights as he finds in himself in the fault, so many holocausts he should make in penance. And he who has lost God in the delight of sin should seek Him in the abomination of sin, by reconsidering all his years in the bitterness of his soul. Therefore, when a priest doesn't enjoin a fitting penance, or if he does enjoin one but it isn't fulfilled, the penitent isn't absolved from the fitting punishment, but only from as much as he performs here, and not from the remainder. Bernard says: "Don't flatter yourself if a lighter penalty is prescribed for your grave sin, or if it's ignored; for whatever you leave undone here must be completed in the fires of purgatory, because the Most High seeks worthy fruits of repentance." So says Bernard. True repentance is measured not so much by the punishing of the flesh or the length of time, but by the contrition of the heart; for before God, the measure of time matters less than the measure of sorrow, and abstinence from food matters less than the mortification of vices. For this reason, the canons leave the measure of time for performing penance to the discretion of an insightful priest, and they exist to allow penance to be shortened or extended based on the faith and conduct of the penitent. Contrition can be so great that it entirely removes the debt of punishment, because God values the heart's affection more than an outward act. Yet, a person is absolved from punishment and guilt through outward acts; therefore, they are likewise absolved through the heart's affection, which is contrition, because the intention of contrition can be understood in two ways. One way is through charity, which causes displeasure for sin; and therefore, through the radiance of charity, one merits not only the removal of guilt, but also absolution from all punishment. Another way is through the sensible sorrow that the will exercises in contrition. And because that sorrow is also a kind of punishment for the penitent, it can be intensified to the point that it suffices for the removal of both guilt and punishment. Satisfying for the sinner with Him. And if a person cannot satisfy for their sins on their own, they can still do so through the help of another: for the punishment that a sinner must endure exceeds their strength. Therefore, God in His great mercy has ordained that the merit of Christ's Passion—who by His Passion not only redeemed the world but also satisfied for sinners with His own merit—should satisfy with and for the sinner.
The Path of Humility
By imitating the saints and embracing a life of humble mortification, the sinner finds hope in God's mercy despite the gravity of their offenses.
Second, the merit of the whole Church makes satisfaction for the sinner; for Augustine says that the alms and prayers offered in the Church help those who recognize their own heart to find forgiveness. Third, a sinner's own satisfaction helps him. From these three—the merit of the Lord's Passion, the whole Church, and one's own penance—is formed a weight that outweighs our guilt. And it should be known, according to Jerome: Satan tricks us in the same way through excessive harshness, so that sinners perish in despair, just as he does through excessive leniency, by leading them to stop correcting themselves. Hence Solomon says: "Do not turn to the right or to the left," for the gravity of sin, when considered, stirs up penance. But to be more stirred up to perform fitting penance, consider this: if Adam's one sin was punished so strictly that for nine hundred years and more he mourned the misery of this life, and in addition to that misery, he lacked the many aids and comforts of the crafts we use today, and for nearly four thousand years endured the darkness of hell—how then will our own transgressions be punished, which are so many and so great, when the heavenly Judge, to whom we must give an account for every single one, counts their number, weighs their magnitude, and measures their duration! And therefore, there is need for many tears, prayers, and fasts, so that we may wipe away our sins—for which eternal death was owed—through fitting satisfaction. Consider also and pay attention to what you have lost through sin, what you have brought upon yourself, and who it is you have offended. You have lost the friendship of the entire Trinity, of the angels, the apostles, and all the saints; you have lost the beauty of your soul and the prayers of the Church. You have brought upon yourself the strongest snares, the most cruel enemies, a dangerous state, a horrible precipice, a lack of grace, and the death of your soul. You have offended Him who created you, who endured death for you, who bestowed many benefits upon you, and who promises you eternal rewards. If you were to think about these things constantly, you would certainly feel sorrow and weep for your sins. And because people are rarely taught how to do penance, not everyone performs true penance. For, according to Ambrose and Gregory, it's easier to find those who have kept their innocence than those who have performed true penance. And that is why there are few who don't need the fire of purgatory. As Bernard says: "Let others judge and feel as they wish; I have certainly never known a penitent whom I didn't believe to be in need of the fire and flames of purgatory." I would consider it a great blessing if, right up to the day of judgment, purgatory—that is, the smelting furnace—would cleanse me of every bit of slag, so that I might dare to meet the Judge purified." So says Bernard. Think of what we miserable people can hope for, if a man as holy as that trembled and was so terrified for himself! So, to truly repent and receive the full grace of forgiveness, you must be very careful: once you have been circumcised and cleansed of sin through confession, you must stay—as Joshua says—in that same camp until you are completely healed. This will happen if you eat the bread of sorrow and repentance in silence, away from the crowd, withdrawing yourself from worldly games, spectacles, the company of others, and every occasion for sin. Therefore, cut away every cause, every occasion, and every suspicion of sin, along with the people, places, and company you used to keep when you were sinning. Cut away the senses through which you were a transgressor, go into the inner room of your mind, and with the door shut against all the streams of sin, pray in secret to your Father who is in heaven. It's the way of those who repent to sit and remain in one place, rather than wandering or running off to parties, shows, and things like that—especially while you're just beginning your repentance and the wounds of your circumcision are still fresh. That is why Joshua would not allow the camp to move until the wounds of those who had been circumcised were completely healed. Mary sat at the feet of the Lord, washed them with her tears, and wiped them with her hair, until she heard: 'Your sins are forgiven.' So that you don't grow weary of the labor of repentance, I beg you to remember James the Less. Even though he had received the Holy Spirit as a pledge and was thus confirmed and certain of eternal life, he still persevered in repentance and a hard life until the very end. He was a true conqueror of carnal desire and of such great merit that everyone called him 'the Just,' and he was rightly known as the son of Alphaeus—which means 'the learned one.' This is why, when Paul went up to Jerusalem to confer with the other Apostles about the truth of the doctrines, he went straight to him. He wrote the canonical epistle. As Chrysostom and Hegesippus, the historian who lived near the time of the Apostles, testify, he was so remarkable that immediately after the Lord's Passion, he was the first to be ordained bishop of Jerusalem by the Apostles. He was called holy from his mother's womb. He drank no wine or strong drink, ate no meat, was never shaved, never anointed with oil, and never used a bath. He prayed day and night on bended knees, to such an extent that it was said his knees had grown calloused and had taken on the hardness of a camel's. They say he was so neglectful of his own flesh and so intent on a life of hardship that he mortified all his limbs, so that while he was still alive, almost all of them seemed dead. Through his constant prayer and the way he would continually prostrate his body on the floor, his forehead also became calloused and hardened, so that it was almost indistinguishable from a camel's knees. Also, diligently call to mind the hair shirt and locusts of John the Baptist, the labors of Paul, the vigils of Bartholomew, the sackcloth and bread of Jerome, the tunic and briars of Benedict, the shroud and tears of Arsenius, the mat of Eulalius, the pillar and worms of Simeon, and the nakedness and roots of the desert herbs of the penitent Mary of Egypt. David, even though he was a king, stepped down from his throne and did penance, sitting humbly and cast down on the ground in ashes and sackcloth, until he heard from the Lord through Nathan the prophet: "The Lord has taken away your sin from you." In sitting, humility is shown; in ashes, the consideration of death, by which the whole mass of the human race is to be reduced to dust; in sackcloth, which is woven from hair, the memory of sin that stings sharply is signified. Hence Gregory says: "In sackcloth, indeed, is the harshness and compunction for sins; in ashes, however, the dust of the dead is shown, and therefore both are accustomed to be used for penance, so that in the compunction of sackcloth we may know what we have done through guilt, and in the ash of the cinders we may weigh what we have become through judgment." Find consolation in these things, therefore, and practice yourself in them, because ashes and sackcloth are the weapons of those doing penance. The labor of penance consists mostly of food and clothing. Regarding what was said before, you can be instructed by these verses: "Let water be your drink, dry bread your food, a rough garment your clothing; a rod for your back, short sleep, and a hard bed." Bend your knee, beat your breast, strip your head, and pray. Let your face cling to the earth, your mind to heaven, your tongue speak, and your heart dictate. Give with a generous hand, fast often; let your mind be humble, your eye simple, your flesh restrained, your heart pious, your faith right, your hope firm, and let love always burn with constant prayers. Yet, pray as a just person; do this as a sinner, for the one who truly repents demands from himself, rather than from others, the penalties worthy of his sins. Lest the wrath of judgment condemn you to eternal things. Hear also what Bernard says: "The one who truly repents loses no time, because he restores the past through contrition, holds the present through good work, and secures the future through the constancy and firmness of a good purpose." Let those who repent act with courage and not give up, for they will reap in due time, provided they don't fail. For those who sow in tears will reap in joy. Let their hearts be strengthened in repentance, and let them find comfort in it, hoping to share in the lot of the martyrs. Those who live in repentance can be compared to the martyrs. A long flight is indeed more burdensome than a swift death. Yet the Lord himself declares them blessed and promises them comfort when he says: 'Blessed are those who mourn, for they will be comforted.' For the Lord compensates the sorrow of those who repent with the comfort of everlasting joy. Regarding the praises of repentance, Cyprian also says this: 'O repentance, what new thing can I say about you?' You loosen all that is bound; You open all that is closed; You soften all that is adverse; You heal all that is contrary; You enlighten all that is confused; You bring life to all that is desperate. PRAYER: My life is a mess, for when I examine it carefully, I see only sin, or barrenness and fruitlessness; and if any fruit appears in it, it is either feigned, or imperfect, or corrupted in some way. What remains for me, then, a sinner, but to weep for my whole life throughout my whole life? I am certain, Lord, that my sins deserve eternal damnation; I am more certain that my repentance is not enough to make satisfaction; I am most certain that Your mercy surpasses every offense. Show me mercy, then, and grant me forgiveness for my sins, for Your indulgence is my merit, Lord my God. Amen.
Read the original Latin
Quia vero de poenitentia, per quam regnum coelorum appropinquat, et via Domini paratur, tactum est in praecedentibus, nunc consequenter de ipsa aliquantulum latius videamus. Ad veram itaque poenitentiam , quam amor Dei et odium peccati fadt, ante omnia duo requiruntur, scilicet quod peccator de peccatis praeteritis doleat et nunquam iterata vice peccandi, firmam voluntatem habeaL Sine his duobus, poenitentia vera non est , quia sine eis^ nec Deus peccata dimittit, nec sacerdos , absolvere a peccatis potest. Unde Bernardus : « Vera siquidem poft^ nitentia est , sine intermissiont temporis, de praeteritis maiis do<* lere , et aic plangere commissa , ut non committat plangenda. Ifrisor namque est, et noci vere poenitens, qui adhuc agit quod pocv» niteat. Si ergo vis verus poenitens esse, cessa a peccato, et amplius noli peccare. Quoniam inanis est poeni^ tentia, quam sequens coinquinat culpa. n Unde et Gregoriusj « Poe«nitentiam quippe agerc, est ct perpetrata mala plangere, et plangenda non perpetrare ; nam qui sic aiia deplorat, ut tamen alia committat, adhuc pcenitentiam agere, aut ignoTHt, aut dissimulat. » Unde etiam Augnstitms : a Inanis est poenitentia, quam sequens coinquinat culpa.
Nihil prosunt lamenta, si replicantur peccata. Nihil valet a malis veniam poscere, et mala denuo iterare. » Et iterum : « Poenitentes, pcenitentes ; si tamen estis poenitentes, et non irridentes, mutate vitam, reconciltamini. Poenitentiam agis, genu figis, et rides ; subsannas patientiam Dei. Si poenitens es. , poenitet te, si non pomitet, poenitens non es; si ergo poenitet, cur facis quod male fecisiti ? Si fecisse poenitet, noli fecere ; si adhuc fads, poenitens non es. r> 2 PcENrrENTIA DE QUX&US ACTNDA.
-^ De quibus autem poenitentia sit agenda, notat idcm Augustiims, dicens : «. Tres sunt actiones poenitentiae. Una est que novum hominem parturit, donec pcr Baptismura salutare, omnium prBeteritorum fiat ablutio peccatorum. Omnis enim qui jam suse voluntatis arbiter con'stitutus est, cum accedit ad sacramenta fidelium, nisi eum poeniteat vitae veteris, norvam inchcMre non j potest. Ab hac poenitentia, soli parTuli, cum baptizantur immunes sunt, nondum enim uti posaunt Hbero arbitrio; quibus tamen ad consecrationem remissianemque originalis peccati, prodest eorum fides a quibus offeruntur, ut quascumque maculas delictorum, per alios ex qmbus nati sunt, contraxerunt , aliorum etiam interrogatione et responsione purgentur. Ceterorum hominum nullus transit ad Christum, ut incipiat esse quod non erat, nisi poeniteat eum fiiisse quod erat. — Altera vero poenitentia est, jCujus actio per totam istam vitam, perpetua »ippIicationis humilitate subeunda est. Primo, quia neuK) vitam seternam desiderat, nisi eum vilae hujus temporalis poeniteat.
Quis dubitet, in quacumque temporali felicitate versemur, poenitere tamea nos debere hujus vitae, ut ad illam incorruptionem tota aviditate curramus? Quis ergo festinat atque exoptat ad patriam remeare, nisi quem peregrinationis suae poenitet ? Quis itaque sanse mentis non ingemiscit, cui non per poenitentiam sic esse displiceat ? Deinde multa sunt peccata, quae quamvis singula non lethali vulnere ferire sentiantm*, tamen simul omnia congregata, quae plura sunt necant, nisi medicamento quotidianae poenitcntiae desecentur. Quisquis itaque si diligenter atteu'dit, satis intelligit cum quanto periculo peregrinetur a Domino. — Tertia actio poenitentiae est quae pro illis peccatis subeunda est, quae legis Decalogus continet. In hac ergo poenitentia majorem in se quisque severitatem debet exercere, ut a se ipso judicatus, non judicetur a Domino. Adscendat itaque honK) adversum se tribunal mentis suae, constituat se ante faciem suam.
Atque ita constituto in cordis judicio, adsit accusatrix cogitatio, testis conscientia, carnifex timor. Inde quidam sanguis animi confitentte per lacrymas profluat. PostrenK) , ab ipsa mente talis sententia profe^ ratur, ut se indignum homo judicet participatione Gwporis et Sanguinis Domini, ut qui separari a regno coelorum timet, per ultimam sententiam summi Judicis; per ecclesiasticam disciplinam a sacramcnto coelestis panisscparetur. Judicet ergo seipsum homo in istis ; voluntatem dum potest, etmoresconvcrtat in mciius, ne cum jam non potuerit, etiam praeter voluntatem, a Domino judicetur. Sed si jam de sanitate desperans addis peccatapeccatis, sicutscriptum est : Impius cum in proftmdum venerit peccatorum, contemnit; noK contemnere , noli desperare , dama de profundis etiam ad Dominum. De tali profundo, Ninivitae damaverunt, et propitiationem invenerunt. Faciliusque est evacuata cotnminatio propiietiae, quam humiliatio poenitentiae. Quidquid enim feceris, quxcumque peccaveris, adhuc in hac vita es, unde te omnino, si sanare noUet, auferret.
Cur ergo ignoras, quia patientia Dei ad pcenitentiam teadduxit> » haec Augustinus, Non solum ergo de magnis, sed et de parvis peccatis, ut dictum est, quotidiana poenitentia est agenda, et quamvis parva videantur, non tamen propter hoc sunt negligenda. « Quia, ut ait Gregorius, nullum peccatum adeo par\um, quod non crescat neglectum. » Et iterum : « Peccatum quod poenitentia non diluit , ipso suo pondere, mox ad aliud trahit. » Undedicit^m6ro5iM5, quod minimum peccatum, scienter commissum, gravius est toto mundo. Unde et Augustinus : « Sed ista levia quae dicimus, noli contemnere ; si contemnis, quando appendis, expavesce; quando numeras levia, multa faciunt unum grande. Multse guttae implent flumen ; multa grana feciunt massam : » hsec Augustinus. Non itaque levia sunt contemnenda, . nec propter gravia est desperan-dum.
Quia, ut 2ii\\dQmAugustinus, nulium peccatum criminale est, dum displi^et; nuUum veniale, dum placet.
Agenda est autem poenitentia sine dilatione, et dum possumus, ne subito praeoccupati , quaeramus spatium poenitentiae, et invenire non possimus. Unde Augustinus : « Remedia conversionis ad Deum nullis sunt cunctationibus differenda , ne tempus correctionis pereat tarditate. Qui enim poenitenti indulgentiam promisit , dissimulanti diem crastinum non spopondit. » Et iterum : « Si quis autem positus in ultima necessitate aegritudinis suae voluerit accipere poenitentiam, et accipit , et mox reconciliatur , et hinc vadit, fateor vobis, non illi negamus quod petit, sed non praesumimus quia hinc bene exit. Non praesumo, non vos fallo, non praesumo. Fideiis bene vivens securus hinc exit; baptizatus ad horam securus hinc exit; agens poenitentiamad ultimum, et reconciliatus; si securus hinc exit, ego non sum securus. Unde securus sum, et do securitatem ; unde non sum securus, poenitentiam dare possum , securitatem dare non possum. Non dico, damnabitur; sed nec dico , liberabitur.
Vis te dubio liberare? Vis, quod incertum est, evadere? Age poenitentiam, dum sanus es. Si enim agis veram poenitentiam dum sanus es , et invenerit te novissimus dies currentem ut reconcilieris; si sic agis, securus es, quia egisti poenitentiam eo tempore, quo et peccare potuisti. Si autem tuncvis agere poenitentiam, quando jam peccare non potes, peccata te dimiserunt , non tu illa. Duae res sunt , aut ignoscitur tibi , aut non ignoscitur. Quod horum tibi sit futurum, ego nescio. Ergo dimitte incertum , et tene certum : » haec Augustinus.
ldeo eiUtemAugustinus dubitat de his qui poenitent in exttemis , quia taies potius videntur poenitere timore poenae, quam amore justitiae, et ideo eorum poenitentia videtur esse dubia. Non ergo ,tardes vel dissimules, in sanitate poenitentiam agere, et cito peccati onus deponere. Quia, ut ait Augustinus, stultum est in illo statu vivere, in quo quis non audet mori. Et audacior est, qui cum uno peccato mortali dormit , quam qui cum septem hostibus. Saepe quidem promittunt sibi homines vitam longam, ex eo quod sunt juvenes, vel -bonae complexionis, aut fortes ; nescientes quid superventura pariat dies, nec attendentes quod raro quis moritur morte naturali , sed frequenter ex accidentibus : puta febre, apostemate, et hujusmodi, vel quandoque morte improvisa et casuali, et tamen creditur quod quilibet in statu meliori moritur. Unde Hugo de Sancto Victore : « Sciendum quod nec justus , nec impius , nec puer , nec senex ante solvuntur a corpore, quam sint in illo puncto bonitatis, vel malitiae, ultra quam si semper viverent , nunquam transirent : » haec Hugo, Sed propter vanam longaevitae spem, multi decipiuntur, et poenitentiam quam exspectant , non consequuntur. Unde Chrysostomus : « Nihil tantum decipit homines, quantum vana spes longioris vitae. » Et Augustinus : a Experti sumus multos expirasse, exspectantes reconciliari.
Et pOSitO quod homo certus esset de vita longa, adhuc tamen poenitentia non esset usque ad senectutem et senium prolonganda; quia tunc invalidi sunt homines ad laborem , et vix in his aetatibus reperitur quis, qui se a peccatis quae consuevit, eveilat per poenitentiam. Optimum ergo consilium, summa prudentia, et maxima providentia in hoc consistit , ut per veram contritionem , et puram ac integraiem confessionem , et per satisfactionem condignam , homo sanus et fortis se disponat , cunctaque noxia, eum a salute aeterna retrahentia ac impedientia projiciat, et se jugiter omni tempore sic teneat , ac si hodie vel cras , vei ad longius in hac septimana, discessunis sit de hoc mundo. In extremo quippe vitae suae potest homo poenitere, quia usque tunc potest peccare, et ergo usque tunc potest de peccatis, per divinam misericordiam, consequi veniam, quia misericordia Dei vincit humanam malitiam. Sed talis poenitentia tarda raro est vera et fructuosa , quia in ea non habetur distinctiva et sufficiens de peccato displicentia. Gontritio enim sufficiens requiritur quod peccatum dimittatur; sed vehemens passio, et dolor in parte sensitiva , qualem habent communiter illi in articulo mortis, impedit in poenitente usum rationis, ne bene deliberet de peccatis. De poenitentia ergo injuncta, aut voluntarie assumpta, gaude, et Deo gratias age , qui te ad eamdem decrevit misericorditer exspectare ; non sis ingratus, quia hodiernum diem habes, in quo corrigaris. Heri malus fuisti; hodie bonus esto. Considera quoniam multi modo moriuntur, quibus, si una hora ad agendam poenitentiam concederetur, quae tibi concessa est, quomodo per altaria , et quam festinanter currerent, et ibi, flexis genibus, vel certe toto corpore in terram prostrato, tamdiu suspirarent, plorarent, et orarent, donec plenissimam peccatorum suorum veniam a Deo consequi mererentur.
Tu vero comedendo , bibendo , jocando , ridendo, et otiose vivendo, tempus perdis, quod tibi Deus indulsit ad requirendam gratiam, et ad promerendam "gloriam. Gogita etiam quod animae in inferno cruciantur, sine spe veniae misericordiae. Si amor Dei te tenere et muicere 'non potest, saltem t^neat et terreat limor judicii, metus gehennae, laquei mortis , et omnia mala. Sed heu ! multi hodie abutentes Dci patientia , parum haec attendunt, et tempus , quo nihil est pretiosius , inutiliter transire permittentes , miserabiliter amittunt. Unde Ber^ nardus : « Hodie filii hominum animae curam negligunt, carnis curawi perficiunt, in omni desiderio. Neque enim peccare metuunt, sed puniri ; nec virtuti cofdis opera datur, sed valetudini corporis, imo €tiam voluptati. De schola Hypocratis et Epicuri didicerunt haec.
Tempus hoc animabus, non corporibus est assignatum; dies salutis utique, non voiuptatis* » Et iterum : « Nihil pretiosius tempore , sed heu ! nil hodie vilius sestimatur. Transeunt dies salutis, et nemo recogitat, ne* mo sibi' non reditura momenta periisse causatur : » haec Bernardus. b De purgatorii pcfiNA. — Et revera, nihil in hac vita pretiosius est tempore, quia brevi hora posset quis veniam et gratiam, ac gloriftm obtinere et plus quam totus mundus valeat promereri. Non est enim liora tam brevis, in qua non spiritualia lucra, suo valore incomparabiliter omnia terrena excedentia , comparare posset. Attende etiam quia plus vaiet hic in patientia dies unus, quam in purgatorio atinus* Unde in Ezechiel : Diem pro anno dedi tibi, Poena tamen purgatorii «xcedit omnem poenam temporalem hujus vitae. Dicit enim Augnsiinus quod ille ignis purgatorii durior efet quam quidquid in hoc seculo pofenarum, aut sentire, aut videre, aut cogitare quis potest.
Igitur ma^is est curandum de bona vita , quam de longa, Unde Seneca : « Quam bene vivas refert , non quamdiu. Actu vitam metiamur, non tempore.
Sunt autem tres partes poenitententiae, scilicet : cordis contritio, oris confessio, et operis satisfactio. Praecepit enim Scriptura scindere <:orda, non vestimenta, confiteri jcdterutrum peccata, et facere dignos fructus poenitentice. Nam cum omne peccatum committatuf corde, opere, vel ore, justum est ita curari per contrarium, ut peccator colpam aniTno detestetur, verbo accuset, et facto poeniceat. Istse tres partes poenitentiae sunt trinae dictae, quibus ad terram promissionis itur. De quibus in Ezodo dicitur : Deus He-^ breeorum vocavit nos , ut eamus viam trium dierum in soUtudine, et sacrificemus Domino Deo nostro, ne forte accidat nobis pestis, id est culpa in praesenti, aut gladius, id e&t poena in futuro. In hoc triduo, quaesivit Virgo Maria Fiiium suum^ et invenit euni. In quo felici triduo similiter et tu si quaesieris, invenies Jesum, id est saiutem aeteniaxn. Haec est scala, cum tribus gradibos, quam vidit Jacob, erectam a temt usquead coelum, et Dominum innixum scalae propter tria : primum, ut eam fortiter sustineat; secundum, ut ascendenti per eam, manus, &i necesse fuerit, porrigat; tertium, ut ascendens, cum laboraverit, et fetigaiais fuerit, in ipsum respiciat, et totam suam curam in eum jactet : non enim ita crudelis est quod eum cadere pernuttat.
PtIma ergo pars poenitentiae est cordxs contritio. Est autem contritio dolor volontarie assumptus pro pcc* catis , cum proposil», seu intentione confitendi et satisfodendi, quia nulius vere censetur contrir tus, nisi habeat propositum hujusmodi. In qua contritione, homo slgillatim omnia peccata sua ante tribunal conscientiae suae adduca^ ut ibi «eipsum accusans, in atnaritudine atdm^ suae de singulis conteretur, et postea confiteatur. De singulis quippe peccatis naortalibus requiritur contritio siBgularis. Diversorum enim morborum diversae sunt medicin» , sed contritio est medicina singularis contra unum tantum mortak; ergo non sufficit una communis de omnibus peccatis, sed de quolibet mortali, tenetur homo specialitef conteri, si habet distinctam pecca<' torum memofiam. Nam, secundum Chrysostomum, sicut in radiis solaribus videntur atomi minuti in aere, qui nequaquam extra radios solares apparent; ita menti radio circumspectionis propriae illustratee, apparent seu defectus minutissimi , qui ftliis desidiosis, ac per hoc tenebrosis mentibus y occultantur. Si vero quaeritur , quamdiu quis de peccatis dolere debeat, dicendum quod Deus, quando absolvit hominem a vinculo peccati, seu a culpa et a poena aeterna, ligat eum vinculo perpetuee detestationis peccati. Unde tttile cst quod sacerdos aliquam poenitentiam, quantumcumque parvam, perpetuam injungat, ut homo per hoc, peccatorum suorum praeteritorum, aliquando in contritionis spiritu rememoretur.
Sed detestatio peccati perpetua est duplet. Quaedam in actu, ad quam homo non tienetur semper; si quis tamen faceret, perfectioma esset, non tamen omnino de essentia. Sicut beatus Peirus legitur semper flevisse, et sanctus David qui dicebat : Peccatum menm, contra, id est coram me est ttmptr. Alia est in habitu, ad quam homo semper tenetur, etiam post Serfectaih peccati remissionem. De dc siecunda, dicit AugusUnus lo-qucns de potnitente : « Panitens omnes fructus poenitentiae suas par^ vos habeat, nunquam sufficiat, et semper doleat , et de dolore gau* deat; non semper doluisse se doleat, sdmper pro Domino, ante quem peccavit, crubescat, dolorem cum ▼ita finiat. » Et iterum : « Aut contiimi dolores cruciabunt poenitentem vitam meam; aut aeterni crucia* lus vexabunt puniendam animam meam : » haec Augustinus, Iste crgo dolor cessare non debet in poenitente, nec finiri in hac vita, sed sicut homo in Deum, qui aeternus est, peccavit; ita in aeterno suo, scilicet quamdiu vixerit, dolere debet, Sed multi gemunt pro peccatis non quod peccata eis displiceant propter Deum, sed propter poenam. NonnuUos etiam poenitet peccasse, pro solo peccati turpitudine. Fructuosa ergo contritio est, cum quis de peccato, quo Deum ofFendit, dolet, et inde turbatur et gemit; quia iniquitas, amore justitiae, sibi displicet.
Et quantocius aliquis sic vere poenitet, tantocius Deus peccatum dimittit. Est autem Dei peccata dimittere > id est aet^nam poenam pro iliis debitam, per collationem praesentis gratiae relaxare. Sic quoque actualis peccati, per vivificationem mentis, aeterna poena relaxata, relinquitur temporalis, in quam aeterna est commutata, ut quod illicita animae delectatione^ sive etiam carnali voluptate commissum eSt, satisfactionis dignae amaritudine purgetur ab homine^ dum licet, ne districtius a Deo puniatur in futuro» quia nullum malum praeterit impunitum. Est autem duplex poenitentiae gemitus^ vel dum plangimus quod male gessimus, vel dum plangitnus quia noA egimus quod agere debuimus* 8 Db CONfESSIONt ORIS. — Sccunda pars poenitentiae est Oris confessio. Est autem confessio, per quam morbus latens, spe veniae aperitur. Et est confessio duplex quaedam mentalis, quae fit coram Deo> et haec est de jure naturali ; quaedam vocalis quae fit homini, et haec non est de jure naturali. Igitur ante Incarnationem Christi sufficiebat mentalis confessio, facta Deo soli» quia Deus nondum erat homo.
Sed postquam Deus homo factus est , requirit ab homine quod confessio sibi tanquam hdmini fiat- Et quia ipse in forma humana, nobiscum ubiqueprasensesse non potest, vicarios suos constituit homineSi quorum primus fuit Petrus et ceteri Apostoli, ac consequenter sacerdotes, quibus ipse dixit : Qucecumque alligaveritis super terram, etc. Per hoc cnim quod ministris sacramentorum dedit potestatem ligandi et solvendi, insinuavit confessionem eis tanquam judicibus debere fieri. Sic ergo Christus instituit confessionem tacite, sed Apostoli promulgaverunt eam expresse. Ideo etiam confessio facienda est homini, Christi vicario , ut per hoc peccata nostra celentur diabolo. Unde Augustinus : a In omnibus Scripturis divinis, fratres charissimi , utiliter, ac salubriter admonemur, ut peccata nostra debeamus jugiter ac humiliter, non solum Deo, sed etiam sanctis hominibus et Deum timentibus confiteri. Non enim ideo vult Deus ut confiteamur peccata nostra, quod ipseea scire non possit; sed quia diabolxis hoc desiderat, ut inveniat quod nobis ante tribunal aeterni Judicis objiciat , ideo vult ut magis defendere peccata nostra velimus. Contrario Deus noster, quia pius et misericors est, vult ut ea confiteamur in hoc seculo , ut pro illis non qonfundamur in futuro. Sciens ergo diabolus virtutem purae confessionis , toto nisu impedire conatur hominem ne confiteatur.
Et sicut suggessit prius ut homo caderet, sic post casum impedit ne resurgat, quia scit nos non resurgere posse sine confessione : » haec Augustinus. Pejus est confiteri nolle, quam Legem contemnere. Pejus est Dei ofifensam satisfactione nolle placare, quam peccando Dei bonitatem ofFendere. Quamvis enim in contritione dimittatur peccatum , tamen confessio vocalis necessaria est, vel in re , quando habetur opportunitas, vel in proposito, quando articulus necessitatis eam excludit, et non contemptus religionis; et ita necessitas confitendi post contritionem non est in tali casu pro* pter necessitatem remedii, sed propter obligationem praecepti.
Est autem confessio convenienter instituta, ut qui in sua potestate positus, a Deo discesserat ; sub alio positus, cum humilitate et devotione rediret. Ideoque Deus instituit sacerdotem sui vicarium, et quasi medicum , cui peccatorum vulnera detegerentur , ut peccator non a se, sed ab alio, majoris humilitatis causa, satisfactionis medicinam susciperet. Sunt enim sacramenta quasi quaedam emplastra. « Igitur, ut ait Augustinus, ponat se omnino poenitens in potestate judicis, in judicio sacerdotis, nihil sibi reservans ; sed omnia paratus sit facere, eo jubente, pro recipienda vita animae, quaecumque faceret pro evitanda corporis morte. Homines etiam ad peccandum efficerentur proniores, si turpitudines suas non aestimarent revelandas. Et quia initium openim bonorum est confessio, operum malorum valde est utile confessionem frequentare. Evenit enim cor prius contritum et humiliatum confirmari in confessione; et plerumque peccator solo timore, vel Ecclesiae consuctudine , sacerdoti praesentatus, per sacerdotale officium vere compungitur, ac plenus charitate recedit. NonnuIIi etiam, nec ex corde redeunt; sed tamen forma poenitentiae , quam suscipiunt paulatim, in eis humilitatem cum charitate nutrit.
Nec ob pudorem cessas a confessione : quia erubescentia et pudoris anxietas, ac confitentis humilitas, maxima pars est pcenitentiae. » Unde Chrysostomus : « Confessio peccatorum est signum bonae mentis, et testimonium conscientiae Deum timentis; perfectus enim timor solvit omnem pudorem. Illic autem turpitudo confessionis aspicitur , ubi futuri judicii poena non creditur. Et quia ipsum erubescere p<ena est gravis, ideo jubet nos Deus nostra confiteri peccata, ut verecundiam patiamur pro poena : nam et hoc ipsum, pars divini judicii est.» Unde et Valerius : « Venia dignus est, qui peccati excusationem non quaerit. Ubi enim est confessio, ibi est remissio, quia proximum ad innocentiam locum tenet verecunda confessio. » Unde Augustinus : « Quoniam verecundia magna est confiteri peccata, qui erubescit pro Christo, fit dignus misericordia. Et quanto pluribus confitetur quis in spe veniae turpitudinem criminis, tanto facilius consequetur gratiam remissionis.
» Et iterum : « O stulte, cur erubescis homini dicere quod non erubuisti in conspoctu Dei facere? Remove a te pudorem, curre ad sacerdotem, revela secretum, confitere peccatum; alioquin nihil tibi proderit, contritio cordis, nisi sequatur confessio oris, si possis. » Etiterum : « Confessio est salus animarum, dissipatrix vitiorum, restauratrix virtutum, oppugnatrix daemonum. Quid plura? Obstniit os inferni, portas aperit paradisi : » haec Augustinus, Unde et Gregorius ad commendationem confessionis sic dicit : « Mirentur qui volunt in quolibet justo castitatis continentiam, mirentur integritatem justitiae , mlrentur viscera pietatis; ego non minus admiror confessionem humillimam peccatorum, quam tot sublimia gesta virtutum : » haec Gregorius. lO — Utile eSt etiam et valde salubre confessionem etiam eorumdem peccatorum frequenter iterare , et pluribus confiteri , quia confessio iterata, licet ad salutem non sit necessaria, tamen multum est proficua; tum quia nescit homo, an in prima confessione sufificienter contritus fuerit, tum quia major humilitas et erubescentia meritum causat et acquirit; tum quia per quantamcumque confessionem, toilitur virtute sacramenti aliquid de pcena, et confertur aliqua gratia. Quia enim sacerdos virtute davium aliquid relaxat de pcens debita, posset aliquis, toties confiteri, quod tandem nihil remaneret de poena. Et licet aiiqui dicant , quod sola prima absolutio efFectum habet vi davium , aliae autem non , cum nihil inveniant absolvendum ; se cundum benigniorem tamen opinionem aliorum, non reputatur inconveniens, quin homo posset toties idem peccatum corde contrito confiteri , et ab eo absolvi , quod per hoc dilueret totam pcenam purgatorii, et talis moriens, statim evolaret; cum virtute clavium quae semper aliquid relaxat, etsi talis absolutio non inveniat culpam , invenit reatum poenae.
Et dato quod nihil poenae inveniat ; tunc ex vi contritionis, facit ad augmentum gratiae, nec tamen peccatum tunc remaneret sine poena, non enim modica pars poenae est dolor contritionis, et ecubescentia confitentis, quae in sequenti confessione iteratur, Quid igitur melius quam frequenter contiteri , quousque per centesimam, vel millesimam confessionem tota poena relaxetur confitenti? Et notandum quod confessio generalis, quae fit ante missam in ecclesia, purgat peccata venialia, et delet peccata mortalia oblita.
Valde autem cautus debet esse confessor, in tenendo secretum confcssionis, ita ut nec iilud revelet, etiam de licentia confitentis. In casu enim quo confitens renuntiat sua secreta, et dat confessori licentiam dicendi cui voluerit, vel loquendi de eo, non potest ipse confessor revelare dictum sibi in confessione, quia ipse confitens non potest in praecepto Legis divinae et Evangelicae, sub quo secretum confessionis cadit, dis* pensare. Et ideo si confessor non babet potesmtem absolvendi, yel indiget consilio saniori, debet sibi iterum extra confessionem , ob hanc tantum causam dici facere\ et tunc potest exprimere Superiori, vel alteri consulenti. Sed nec in casu mortis sibi imminentis, nec sub si^illo confessionis , potest vel debet quis secretum confessioais aliis revelare; nec debet ipsi confitenti, post confessionem peccatum improperare, nec ab eo peccatum, ad denudandum, vel detrahendum cautelose, post confessionem extorquere. r2 De satisfactionb opsris per coNTitARiA. — Tertia pars poeniten^ tiae est operis satisfactio. Est autem satisfactio, qua pro qualitate culpae poena digna exsolvitur. Hinc est iilud Baptistae : Facite dignos fru-cius po^itentice, Unde Gregorius : « Non solum fructus poenitemtiae , sed cHgnos posnHenii<ie fructus admonet esse faciendos.
Neque enim par fructus esse boni operis debet ejus qui minus, et ejus qui amplius deliquit, aut ejus qui in nuUis, et ejus qui tn qulbusdam facinoribus cecidit. Per hoc ergo cujuslibet conscientia convenitur, ut tanto majbra quaerat bonorum operum lucra per poenitentiam , quanto graviora sibi intulit damna per culpam. » Et iterrum : a Nam cogitandum summopere est, ut qui se iliicita memimt commisisse, a quibusdam etiam licitis studeat abstinere, quatenus per hoc Conditori suo satisfaciat; et qui commisit prohibita, sibimet abscindere debeat etiam concessa. » Unde Bernardus : « Pro eo quod ab ipsis j^citis abstinemus, ea nobis quae prius commisimus illicita condcK nantur. Patet ergo ex istis, quoniam ad poenitentiam pertinet operari contraria his qxjae aliqms peccavit. » Unde Ckrysostomus: a Pcenitentiams vero dko non solum, ut a malisr prioribus desinamus, verum etiao^t ut bonorum operum fructibus im— pleamur. Faeiie, in(\wXy fructus dignos pcenitentiae, Quo autem modx^ fructifioace poterimus? si utiqu^ peccati» advetsa faciamus.
Alienft rapuisti, incipe donare }am propria;: longo es tempore fornicatus, a legitimo quoque te usu suspende confugii, ac perpetuam continentiata saepius paucorum dierum castitate meditare. Injuiriam cuiquam, rel opere vel sermone fedsti, refsar benedictionis verba convitiis, et peiNcutientes te, nunc officiis, nunc etiam benefidis placare contende. Neque enim vulnerato sufBcit ad salutcm tantummodo spicula de corpore evellere; sed etiam remedia: adhibere vulneribus. Deliciis autem et temukatia diffiuebas, jejuiniQ et aquae potu utrumque compensa, ut feinem supenes imminentem. Vidisti impudicis ocuJis alienam decQrasa feminam, jam omnino ne videas» majore tactus cauticme post vuJberaDeclv/uty inquit, a malo, et fac bo^ nunu £t alibi i Inquire pacem etpet^ sequere eam, Non tantum ha»c dicQ pacem, quae cum hominibus, vcarun* etiam quae cum Deo est copulanda^ Et bene ait, perseqttere. Exagitata est undique, et prorsus explosa, ac tfflTas relinqtuens. in coelum profe^ cta. Sed tamen possuDaus eam rursus revocare, si volumus, id est, sl iracundiam, superbiam, 9Xq^ ja^ ctantiam omniaque abjicientes impedimenta pacis , modestam hanc vitam , puramque sectemur : » haec Chrysostomus.
i3 Satisfactio Deum honorat et PECCATA PR. svEsrrr. — Satisfectio autem debet fieri per opera poenaiia. . Per satisfecttonci» enim , oportet peccati vulnus sanare perfecte; sed peccaminum medicinae sunt pcenee i et ergo ad saiisfa^iiexidunsL mxik ner* S07 cessariae. Nam licet Deo nihil posset sttbtrahi, tamen peccator peccjindo , quantum in eo est , subtrahit quod est ad honorem Dei ; et ideo cum satisfactio sit quoedam recompensatio , oportet quod per eam sibi ipsi poenitens aliquid subtrahat, quod ad honorem Dei cedat. Hoc autem non potest esse, nisi sit 09US bonum , quantum ad Dei hO'* norem ; et poenale opus , quantum ad peccatorem poenitentem , cui est subtrahendum. Sic et Deo satisfacit, et etiam a vitiis et futuris malis, in quantum poenale, praeservat.
Satis^xio ergo debet esse talis, per quam aliquid nobis ad honorem Dei subtrahamus. Sed non habemus nisi tria bona, sciiicet : bona animae, bona corporis, et bona fortunae, scilicet bona exteriora. Ex bonis quidem fortunae, subtrahimus nobis aliquid, per eleemosynam ; ex bonis corporis, per jejunjum ; ex bonis autem aoimae , non oportet quod aliquid nobis subtrahamus, quantumaddiminutionem bonorum animae, quia per ea efficimur Deo accepti, sed per hoc quod submittimus ea, scilicet tam animam, quam ejus bona, totj^iter Deo, et hoc fit per orationem. Iste etiam numerus operum satisfactoriorum videtur esse ordinatus contra radices peccatorum, quae sunt concupiscentia carnis , concupiscentia oculorum, et superbia yitae, quia contra concupiscentiam fCarnis ordinatur jejuniura; contra concupiscentiam oculorum, eleemosyna; contra superbiam vitae, oratio. Igitur, ut dictum est, secundum exigentiam culpae, faciendi sunt fructus posnitentice ; quod est contra illos, quorum culpa est multa, et poenitentia modica. Unde dignos fructus posniteniia^ facit ille qui, secundum modum culpae , facit sequalitatem poenae, ut qui plus peocat, plus poeniteat, et quot invenit in se oblectamenta in culpa, tot de 66 faciat holocausta in poenitentia,. et qui amisit Deum in peccati delectatione, quaerat eum in peccati abomlnatione , recogitando omnes annos auos , in amaritudim animce swe. • 14 siT sumciBHS, — Et ideo quando condignam poenitentiam sacerdps non injungit, vel si injungit,nonta-men impletur , non absolvilur poenitens a poena condigna, sed a tanta quantam hic facit, non autem a residua.
Unde Bemardus : « Nec tibi blandiari^ si graviter peccanti levior poena, vel a dissimulante dictatur; cum in pui^atoriis ignibus perficiendum sit, quidquid hic minus feceris , quia dignos fructus poenitentiae quaerit Altissimu^ : » haec Bernardus, Digna vero poenitentia, non tantum carnis maceratione, vel temporis longitudine, quantum cor^ dis contritione compensatur; quia apud Deum non tam valet mensura temporis, quara doloris, nec tantum abstinentia ciborum, quantum raortificatio vitiorum. Propter quod mensuram temporis in agenda poenitentia, canones in arbitrio sacerdptis inteUigentis statuunt , et poenitentiae tempora, fide et conversatione poenitentium abbrevianda , vel negUgentiaprotelanda existiraant. Tanta etiam contritio potest esse, quod totaliter tollat reatura poenae, quia Deus plus acceptat cordis affectura» quara exteriorem actura, sed per actus exteriores absolvitur horao a poena et a culpa; ergo et simiUter per cordis affectura, quae est contritio, absolyitur ab ea, quia iatentjo contritionis potest attendi dupUciter. Uno raodo, ex parte charitatis, quae displicentiara causat; et ideo, raediante charitate, meretur non solum culpae araotionera, sed etiam ab orani poena absolutionera. Alio modo, ex parte doloris sensibilis, quera voluntas in cQntritione jexer-^ citat. Et quia ille dolor est etiam illi poenitenti quaedam poena, quae tantum potest intendi , quod sufficit ad deietionem culpae et poenae. i5 Satisfacientia pro peccatore cuM ipso. — Et si homo per se non possit satisfacere pro peccatis , potest tamen per adjutorium alterius: quia enim poena quam peccator debet sustinere, excedit vires ejus; ideo ordinavit Deus, ex magna misericordia, ut cum eo et pro eo, primum satisfaciat meritum Passionis Christi , qui per suam Passionem, non solum mundum redemit, sed etiam suum meritum pro peccatoribus satisfecit.
Secundo, satisfacit pro peccatore meritum totius Ecclesiae : dicit enim Augustinus, quod eleemosynae, et orationes quae fiunt in Ecclesia , subveniunt recognoscenti mentem suam , ad veniam. Tertio subvenit peccatori propria satisfactio. Ex his tribus, scilicet: merito Dominicae Passionis, et totius Ecclesiae , et propriae poenitentiae, componitur talentum praeponderans culpae. Et sciendum, secundum Hier. onymum , quia similiter circumvenit Satanas per nimiam duritiam , ut peccatores pereant desperando, quomodo in nimia remissione corrigendo. Unde Salomon : Ne declines ad dexteram, neque ad sihi^ stram, i6 CULP^ gravitas considerata PCENITENTIAli EXCITAT. — Ut autem ad agendam poenitentiam congruam magis accendaris, considera si unum peccatum Adae tam districte punitum est, ut nongentis annis et ampHus vitae hujus miseriam lugeret , et in augmentum miseriae muhis subsidiis et solatiis mechanicorum, quibus nunc utimur, careret, ac fere quatuor millibus annorum inferni tenebras sustineret ; qualiter punientur transgressiones nostrae tam multae, tam magnae , cum supernus Jvrdex, cui reddituri sumusde singulis rationem, et multitudinem numeret, et magnitudinem ponderet, et diuturnitatem mensuret! Et ideo multis lacrymis et orationibus, multisque jejuniis est opus, ut peccata nostra, quibus mors aeterna debebatur, satisfactione condigna deleamus.
Considera etiam et attende quid per peccatum perdidisti , quid incurristi, quis sit quem ofFendisti. Perdidisti amicitiam totius Trinitatis, Angelorum , Apostolorum, et omnium Sanctorum; decorem animae; suffragia Ecclesiae. Incurristi laqueos fortissimos , hostes crudelissimos, statum periculosum, horribile praecipitium, defectum gratiae, et mortem animae. Offendisti eum qui te creavit, pro te mortem sustinuit, muha beneficia contulit, et aeterna praemia repromittit. Si haec jugiter cogitares, utique doleres , et pro peccatis fleres. Et quia in modo agendi pcenitentiam , raro poenitentes docti sunt , non omnes pcenitentiam veram agunt. Nam , secundum Ambrosium et Gregorium, facilius inveniuntur qui innocentiam servaverunt, quam qui veram poenitentiam egerunt. Et ideo pauci sunt qui igne purgatorii non indigent.
Unde Bernardus : « Judicent et sentiant alii ut volunt, ego certe adhuc nullum poenitentem novi, quem non aestimem igne et flammis purgatorii indigere. Mecum felicissime actum credam, si usque ad diem judicii , ita me purgatorium , id est conflatorium , omni scoria permundabit,ut audeam Judici purgatus occurrere : » haec Bernardus. Ecce quid sperare possunt muhi miseri , si ille vir tam sanctus, de se sic tremuit et expavit !
Ut igitur poenitentiam veram agas , et perfectam remissionis gratiam consequaris , cautela magna est adhibenda, ut scilice circumcisus et purgatus per confessionem de peccato, maneas, secundum Josue, in eodem castrorum loco, donec perfecte saneris. Quod fiet si panem doloris et poenitentiaj, cum silentio extra tuj-bam manduces, subtraiiendo te a ludis et spectaculis mundanis , et aiiorum consortiis, et ab omni occasione peccandi. Circumcide itaque omnem causam , et omnem occasionem , et suspicionem peccati, ac personas, et loca, et consortia eorum, cum quibus conversabaris peccans, Circumcide sensus tuos, quibus transgressor fuisti , et intra in cubiculum tuae mentis, et ostio clauso, contra omnes rivulos peccatorum, ora in abscondito Patrem tuumt qui est in coelis. Sedere enim et in uno loco manere poenitentium est, non vagari, non discurrere ad convivia, ad spectacula, et hujusmodi, maxime in crepundiis poenitentiae agendae, dum recentia sunt vulnera circumcisionis tuae. Unde Josue non sinebat castra moveri, antequam perfecte vulnera circumcisorum sanarentur. Maria sedit ad pedes Domini, lacrymis rigavit, et capillis tersit, quousque audivit : Remittuntur tibi peccata.
Et ut minus taedeat te laboris poenitentiae, recordare, obsecro, Jacobi minoris, qui licet Spiritum Sanctum tanquam pignus accepisset, et sic confirmatus, de vita «terna certus esset, nihilominus tamen in poenitentia , et vita dura, usque in finem perseveravit , ac verus etiam ipse carnalis desiderii supplantator fuit, et adeo magni meriti, ut ab omnibus vocaretur justus, qui etiam merito fiiius Alphei , id est docti, est cognominatus. Unde quando Jerosolymam Paulus ingressus est, ut cum ceteris Apostolis, de dogmatum veritate conferret, continuo ad hunc intravit. Hic epistolam canonicam scripsit. Hic, ut testatur Chrysostomus, et Hegesippus, vicinus Apostolorum temporum historiographus, tam mirabilis fuit, ut statim post Passionem Domini episcopatum Jerosolymorum, ordinantibus Apostolis, primus acceperit. Hic de utero matris sanctus vocatus fuit. Vinum et siceram non bibit, carnem nullam comedit, nunquam attonsus est, neque unctus est unguento, neque usus est balneo, die noctuque flexis genibus orabat, in tantum ut genua ejus obduruisse callo, et camelorum duritiam traxisse dicerentur. Tantamque aiunt in eo fuisse carnis incuriam, et ipsum durae vitae tantum intendere, quod membra omnia mortificaverit, ut adhuc viventis, omnia fere membra morerentur, atque assiduitate orationis, jugique ad pavimentum prostratione corporis, frontem quoque ejus, callo similiter obductam et obduratam, ut nihil fere a cameli genibus discreparet. Re^uc etiam diligenter ad memoriam, cilicium et locustam Joannis Baptistae , labores Pauli , vigilias Bartholomaei , saccum et, panem Hieronymi, tunicam et vepres Benedicti , sudarium et lacrymas Arsenii, mattulam Eulalii, columnam et vermes Simeonis, nuditatem et radices herbarum peccatricis iEgyptiacae.
David etiam regem de solio descendisse, ac in cinere et cilicio, humiliter et abjectum, in terra sedendo, poenitentiam egisse, donec audivit a Domino per Nathan Prophetam : Transtulit Dominus peccatum tuum a te, In sessione humiiiatio demonstratur ; in cinere vero, consideratio mortis, per quam tota humani generis massa in pulverem est redigenda; in cilicio, quod de pilis contexitur, memoria peccati aspere pungentis significatur. Unde Gregorius : « In cilicio quippe asperitas et compunctio peccatorum; in cinere autem, pulvis ostenditur mortuorum, et idcirco utrumque hoc adhiberi ad poenitentiam solet, nt in compunctione cilicii , cognoscamus quid per culpam fecimus, et in favilla cineris, perpendamus quid per judicium focti sumus : y> habc Gregorius, 19 PlA StiAii. — Consoiationem ergo in his habe, et teipsum in his exerce; quia cinis et cilicium sunt anna f>oenitentium. Mazime enim in cibo «t veste consistit labor poenitentiae. Circa praemissa vero his versibus poteris edoceri : SU tihi potv^ aqua, dbus aridus, [aspera vestis; Dorso virga, brevis somnus, durum [que cubile. Flecte genu, tunde pectus, nuda [capui, orans, Hcereat os terrce, mens ccelo, lingua [loquatur, Cor dictet; dt larga manus, jejunia \crebra ; Mens hundlis, simplex oculus, caro [tnunda, pium cor, Rectafides, sitjirma spes, dilectio [semper Ferveat assidtds precibus, justus [tamen ora; Hac peccatcfr age, quem vere poe[nitet a te Ntmc potius poenas, peccatis exige [dignas. Quam ie perpetuis, addicat Judids [ira. Audi etiam Bernardum, qui dicit : « Vere poenitens de tempore nihil perdit, quia et praeteritum restaurat per contritionem, et praesens tenet per bonam operationem, ct fiiturum tenet per boni propositi constantiam et firmitatem : » haac Bemardus.
Viriliter ergo agant poenitentes , ct non deficiant , tempore enim suo metent, non deficientes. Nam qui seminant in lacrymis, in exsultatione metent. Confortetur cor eorum in poenitentia, et consolentur in ea, sperantes cum Martyribus partem habere. Quia, secundum Chy505fomum^viventes in poenitentia possunt Martyribus comparari. Gravior est enim longa fuga, quam velox mors. Sed et ipse Dominus eos beatos praenuntiat, eisque consolationem promittit, cum dicit : Beati qui tugent, quoniam ipsi consolabuntut. Poenitentium enim luctum Dominus perpetui gaudii consolatione compensat. De poenitentiae quoque laudibus, sic dicit Cyprianus : a O poenitentia, quid de te novi referam ?
Omnia ligata tu solvis; omnia clausa tu reseras ; omnia adversa tu mitigas; omnia contraria tu sanas; omnia confuM tu lucidas; omnia desperata tu animas. » ORATIO Yerret mevita itiea, nam diligenter discussa, apparet mihi aut pcccatum, aut sterilitas et infructuosa; et si quis fructus in ea videtur, aut cst simulatus, aut imperfectus, aut aliquo modo corruptus. Quid ergo mihi restat peccatori, nisiut in tota vita mea plorem totam vitam meam? Certtts sum, Domine, quia peccata mea aeternam merentur damnationem ; oertior, quia poenitentia mea non suffidt ad satisfectionem ; certissimus, quia misericordia tua superat omnem ofiFensionem. Fac ergo mecuiri misericordiam, et concede mihi peccatorum meorum indulgentiam , quia meritum meum indulgentia tua est , Domine Deus meus, Amen,
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere