De modo correptionis fraternse, et de dimittendo fratri septuagies septies
The Duty of Fraternal Correction
The chapter introduces the necessity of correcting a sinning brother as an act of charity and outlines the conditions under which one is excused from this duty.
N. And because God rejoices over a sinner who turns back, Christ consequently provides a way to lead the sinner back to the Lord's fold, and shows how to help someone who is perishing through sin. ETC. fraternal correction. Regarding this fraternal correction—the fact that correcting a sinner is an affirmative commandment that applies to everyone—the Gloss notes that someone who sees their brother sinning and stays silent is just as guilty as someone who refuses to show mercy to a sinner. For this correction is intended for the amendment of the sinning brother; therefore, it is an act of charity that belongs to everyone, because, as it is said in Ecclesiasticus: 'God has commanded each one concerning his neighbor.' And so, just as everyone is bound to love their neighbor out of charity, they are also bound to correct their neighbor's faults charitably and for the sake of their amendment. However, prelates are more strictly bound to this than others, because prelates are bound both by the zeal of charity and by the duty of their office, whereas others are bound only by the zeal of charity. Furthermore, prelates are to correct by word and by rod, while others are to correct only by word. Since this is an affirmative command, it's always binding, though not in the sense that it must be carried out at every moment; rather, it applies when the time and place are right, when it's permitted and helpful, and when a person believes that such a correction will be useful to the one they intend to correct. However, there are five cases in which a person is excused from this command. The first is when there's no hope of improvement; as Jerome says, "To struggle in vain, and to gain nothing but hatred, is the height of madness." The second is when there's a fear that the evidence will be insufficient and the matter is being handled as a criminal case, where the accuser is liable to retaliation if they fail to prove the charge. The third is when the matter is already known to the superior as a judge, because the offense is notorious or the person has already been convicted. The fourth is when one is occupied with a better task, or at least one equally good, as monks are expected to be. The fifth is when a multitude or those in power are at fault, where correction would do more harm than good to the Church; hence the verse: "No hope, no witness, the people, the leader knows." This section therefore shows the proper way to offer such correction, and what order should be followed in the process.
The Method of Correction
This section details the step-by-step process for correcting a brother, moving from private admonition to public correction and finally to ecclesiastical discipline.
A brother's sin is either known to you alone, or it is public. If you are the only one who knows—not as God knows through confession, but as a human knows through certain knowledge—you must correct him in a friendly way, privately and apart. That’s why it’s said: 'If your brother sins against you'—which, according to Augustine, means with your knowledge—'go and correct him and rebuke him,' gently and with charity, warning him privately between you and him alone, so that what is hidden isn't brought into the public eye. You should be an agent of correction, not a betrayer of his crime, intending his improvement while sparing his shame. If he is corrected publicly, he might lose his sense of shame or modesty, remain in his sin, and become even more stubborn and difficult to reform; for out of embarrassment, he may begin to defend his sin, and the person you want to make better, you end up making worse. A brother sins, therefore, against those who know of his sin, because as much as he can, he corrupts by his example those whom he makes witnesses to his iniquity. Correct him, I say: don't praise him by flattering him; don't kill him by berating him; don't stay silent out of embarrassment; don't neglect him out of laziness; don't hide your eyes out of fear of enmity or temporal loss; don't fail to help him by offering him service. Hence Seneca says: 'If you tolerate a friend's vices, you make them your own; you sin twice when you accommodate the service of sin.' He adds: 'And if he listens to you,' by repenting and ceasing from sin, 'you have won your brother,' by saving his soul; and his recovery will count as your spiritual gain, namely the salvation of your own soul, because, as Jerome says, through the salvation of another, salvation is acquired for us as well. And certainly, one ought to receive correction willingly and patiently for the good of one's own soul. As Seneca says: "You should be willing to be warned and patient when corrected; if someone has rightly rebuked you, know that it was for your benefit, and even if they did it unfairly, know that they intended to do you good." Don't fear words that are harsh, but those that are smooth." So says Seneca. If, however, they don't listen to you, stay quiet and stop until you have another way to proceed. There is another way to handle this, which can be done in two ways, depending on whether the sin can be repeated or not. If it can be repeated, you should speak to some good people who want to help, so that they can catch him in the act and help you correct him. If it cannot be repeated, you can still correct him in front of such people so that he might repent and guard against it in the future; you aren't a betrayer of a brother's crime, as Augustine said. If, therefore, the sinner is not corrected by the first way, bring along one or two others, so that—as Jerome says—when the sinner does not listen to the one correcting him in private, you should first bring in someone who, according to Augustine, wants to help and not harm. But if he doesn't listen to them either, a third person should be brought in, either with the intention of correcting him—so that he might be corrected through warning or shame—or to confront him before witnesses so that he is convicted of the sin, or, according to the Gloss, if he claims it isn't a sin, they can prove the contrary: "That in the mouth of two or three witnesses every word may stand."✦ If, therefore, the sin is entirely hidden, then the brother should be corrected in private; but if it is public, then he must be corrected publicly, because then it is necessary not only that he himself be corrected, but also that those he scandalized be edified by the punishment itself, and that others might fear by his example and be restrained from evil. And if the second way does not work, the Lord adds a third, which has the power of coercion, saying: "But if he does not listen to those—that is, those correcting and warning him with you—by correcting himself, tell the Church," that is, the prelate, through a public denunciation, informing him: so that you, who were first a corrector, because of his stubbornness, become an accuser. And then witnesses are to be brought in to prove the fact, who were previously brought in for the brother's private warning, so that he who refused to be corrected by brotherly correction may be convicted in judgment and restrained from his malice.✦ As for those you cannot win over by correcting, warning, or accusing them, you should at least try to win them through prayer. Next, it proceeds to the punishment of the sinner publicly, saying: "If he refuses to listen even to the Church, by disregarding the command of the prelate, let him be to you as a Gentile and a tax collector," meaning he is not to be counted among the number of the brothers—that is, he is separated from the communion of the faithful through excommunication and ecclesiastical censure; and you should avoid him as a heretic and an excommunicated person, so that he might at least be corrected by shame and saved through the disgrace. A Gentile is called a pagan. For in Greek, it is 'geiis' in Latin. A tax collector, however, is someone who pursues worldly gain through fraud, theft, and perjury, or someone who works as a public tax collector. These are proposed as an example because, among the Jews, they are considered as excommunicated—for they do not associate with them—and in this, his guilt and stubbornness are shown to be more detestable. For he is more detestable in the same kind of sin, and... given other equal circumstances, than someone who is openly a Gentile. Yet, his salvation should not be neglected for that reason; for we always seek the salvation of Gentiles and tax collectors themselves as well.
The Authority of the Church
The text explains the spiritual power of the Church to bind and loose, and the promise of Christ's presence among those united in prayer and charity.
The first correction is one of love; the second, of fear; the third, of shame: for at first, one should be called back through love; if that doesn't work, he should be called back through fear; and if that isn't enough, he should be called back through shame. Of course, this order of fraternal correction is understood to apply only to serious sins. Religious in cloisters are accustomed to accusing themselves in their chapters without prior warning; however, the one who accuses must be careful not to do it to defame, but to correct, because otherwise he would sin gravely. He is happier who accuses himself and doesn't wait for an excuse from elsewhere. And so that no proud person might despise such a separation or excommunication, He gave power to His Apostles so that those who are condemned by them might know that their judgment is not to be despised: for it has strength and firmness from God, who confirms in heaven what His minister does on earth. Hence He says: 'Amen I say to you, whatever you bind on earth'—that is, in the Church militant, by excluding from it—'will be bound also in heaven'—that is, in the Church triumphant—because such a sentence will be confirmed by divine judgment; 'and whatever you loose on earth'—by calling back to the unity of the Church—'will be loosed also in heaven,' through divine approval. It is as if He were saying to them: Your sentence will stand firm in casting out the stubborn and in receiving the penitent, provided that due diligence is used in rendering the sentence. Whether it is pronounced justly or unjustly, however, the sentence of a pastor is always to be feared, lest perhaps a fault that does not exist in the act itself might come to exist through pride. The Lord says this to uphold the authority of the Church and to strike terror into sinners, so that they might be restrained from evil and repent of their actions when they hear that, because of their guilt, those bound here on earth are also bound in heaven. What is said here generally to everyone was said previously to Peter in particular, yet everyone is included in him. Next, so that sinners won't disregard the penalty of being excluded from the Church, he sets out two benefits of the Church's unity and Communion, which those cut off and excommunicated are deprived of. He touches on the first point when he says: "Again I say to you, whoever..." ...if two of you agree on earth in what is good—through the union of faith and the bond of charity, where there is the opportunity to earn or lose merit, and to judge regarding others—whatever they ask for, with faith and without hesitation, will be done for them by my Father who is in heaven, by the merit of that unity. Those who pray are always heard when the required conditions are met: namely, that they pray for themselves, and do so piously and perseveringly, and that they ask for what is expedient—that is, what pertains to salvation and is consistent with God's will—and provided that those who are asking are themselves worthy. And therefore, if they aren't heard, it happens because some of these conditions are lacking. Often, however, they are heard on behalf of others, even if their prayer does not return to their own bosom. Origen says: "And this is also a reason why we aren't heard when we pray: because we don't agree with one another on earth, neither in our teaching nor in our way of life." Often in music, if there isn't a harmony of voices, it doesn't please the ear. And so on. It's the same in the Church: unless there is agreement, God doesn't take pleasure in it, nor does He hear their voices. Jerome adds: "We can also understand this spiritually: that unless the spirit, the soul, and the body are in agreement, and do not wage a war of conflicting desires within themselves, they will not obtain from the Father whatever they ask for." There's no doubt that a petition for good things is made when the body wants to have what the spirit desires. The second benefit is this: 'Where two or three'—and much more where many are gathered—that is, united by faith and love, not divided by discord and dissension, not scattered by the craving for earthly things, not separated by singularity—'in my name,' that is, seeking their own or another's salvation to manifest the glory of my name. Rabanus says: 'Those who are gathered in the name of the Lord are indeed those who emulate His glory, who burn with His spirit, and who do not cease to behold Him in all things and through all things with the eyes of faith and a pure heart,' and there I am in their midst. He favors them, agrees with their good will and petition, and helps them in all things. For He Himself, who is peace and love, and the highest and common good, has made His home and dwelling place among the good and the peaceful, He who is one God with the heavenly Father. Whatever they ask for, having gathered in peace and grace, He grants and brings to pass. Chrysostom says: "He doesn't just say: 'Where two or three are gathered,' but adds: 'In my name.'" As if to say: If anyone, for my sake, has held the primary cause of friendship toward a neighbor, I will be with him; and in this way, he will be virtuous in other things. Rabanus adds: "The mediator between God and man loves the middle ground; He was found in the midst of the doctors, stood in the middle at His Baptism, hung in the middle on the Cross, and when He rose again, He stood in the midst of the disciples; and coming in the middle to judgment, He will separate the sheep from the goats." Consider the reward of the harmony to which this whole discourse calls us. Hence Jerome says: "Every preceding discourse has urged us toward harmony; therefore, this one also promises a reward, so that we might hasten more diligently toward peace, since He says that He will be in the midst of two or three gathered in His name."
The Call to Infinite Forgiveness
The author reflects on the rarity of true charity and the Lord's command to forgive seventy-seven times, emphasizing that mercy must follow correction.
Consider now how much love and diligence we should show toward our neighbor, so that we might call them back from error. For there is no greater love than to correct a brother who is sinning, and to die for him. But, alas! True love and affection, which exists for Christ's sake, is found in few. In many, love and friendship turn out to be fake. Chrysostom says of this: 'We see many who have reasons for friendship: one loves because they are loved; another because they have been honored; another because they were useful in some secular business; another for some other such reason. But it is difficult to find someone who loves their neighbor for Christ's sake, properly and as they ought. Examining everything, we find among many people poetic—that is, fake—friendships, rather than this.' Because the Lord, when speaking above about fraternal correction, taught that an injury should be forgiven to a brother who sins and repents, Peter—the head of the disciples—asks how many times one must forgive a brother who sins, so that there might be no doubt about the number; he asks if it is enough for salvation to forgive a brother who sins against him seven times. To this question, the kind and merciful Lord replied that one must forgive a person who sins not only seven times, but seventy-seven times. According to Augustine, the number seven is often used to signify the totality of a thing or a period of time. Therefore, when it’s sung in the Psalm, 'Seven times a day I have praised you,' it means nothing other than that his praise is always in my mouth. The number eleven signifies transgression, because when you go beyond ten—the number that makes up the Decalogue—you move toward eleven; and transgression is sin. Therefore, he intended for every transgression, injury, and sin to be understood as something to be forgiven when he said 'seventy-seven times,' which is composed of the number of totality and the number of transgression—that is, seven and eleven; for if you multiply eleven by seven, you get seventy-seven. Alternatively, this specific number is used for an indefinite one, as if, according to the same Augustine, he were saying: 'As often as,' which means: however many times he sins, you must forgive him. That number is used rather than any other because there were seventy-seven generations from Adam to Christ; and therefore, just as Christ wiped away the sins of the entire human race, so too must a person forgive all their own injuries. If Christ found thousands of sins and yet forgave them all, don't hold back your mercy. According to Chrysostom, when he says "seventy times seven," he isn't setting a specific, fixed number; rather, he's signifying something almost infinite, which is continuous and always present. And according to Jerome, "seventy times seven" is taken to mean seven times seventy or seventy times seven—that is, four hundred and ninety times—so that you forgive a brother who sins against you as many times in a day as he is capable of sinning, or as many times as he actually does sin; so that there is no limit in you, and no number to your forgiving, but you always forgive. So, the first explanation refers to every injury, the second to all time. Hence Bede says: "The number seven doesn't set a limit on the forgiveness to be given; rather, it is commanded that either all sins must be forgiven, or that we must always forgive the one who repents." For the number seven is often used to indicate the totality of anything or any time. And again: "We must look carefully, because we aren't commanded to forgive the sinner indiscriminately, but only the one who is doing penance." And first, we must mercifully rebuke the one who sins, so that there is someone whom we may then justly forgive. Anyone, therefore, who sees his brother sin and keeps silent is just as much a transgressor of the Lord's command as the one who refuses to grant forgiveness to that same brother when he repents; for the One who said, "If he repents, forgive him," first said, "If he sins, rebuke him." So, forgiveness should be granted after a rebuke, diligently and to the one who, by repenting, turns from his error; forgiveness shouldn't be made difficult, nor should indulgence be withheld—so says Bede. Therefore, let us rebuke the one who sins so that he may be converted, and let us embrace the one who repents with shared love, forgiving one another, according to the Apostle, just as God in Christ has forgiven us. Hence Ambrose says: "Learn to forgive often, and don't hold onto indignation; for there is nothing by which one can be offended if he has the habit of forgiving." Learn to forgive your own injuries, because Christ forgave those who persecuted Him—so says Ambrose. An offense must always be forgiven, but not always an injury; and... ...and forgiveness must be complete. Whether one is bound to forgive an injury to an enemy who does not ask for it, however, is a matter for discernment.
The Path to Reconciliation
The chapter concludes with practical advice on seeking reconciliation and a prayer for the grace to forgive others as Christ has forgiven us.
For from an injury arises, first, a rancor in the heart; second, a sign of that rancor. in action. First, everyone is obligated to forgive immediately, even if the person who caused the injury doesn't ask for pardon. Second, one is obligated to grant forgiveness to someone who truly asks for it—that is, to someone prepared to make amends. according to one's ability; and one is bound to greet them and to help them if they are in need, which one is not bound to do for someone who does not ask, unless one has reached perfection. Although this discussion concerns only the forgiveness of the penitent, everyone is still obligated to let go of the bitterness of hatred toward both the penitent and the impenitent; otherwise, charity is not present. You're also obligated to provide what is necessary in a moment of need. The perfect, however, who have left everything behind, are obligated to grant forgiveness to both the penitent and the impenitent, to greet those they meet on the road, to provide what is necessary in a moment of need, and to do many things in this way that the imperfect aren't obligated to do. As for whether the person who has been injured is obligated to seek reconciliation, it must be understood that there is a twofold obligation: the first is of necessity, without which there is no salvation; the second is of perfection. Regarding the first obligation, you aren't required to seek reconciliation; but for the second, Chrysostom says you ought to seek it so you can win a double crown: one because you suffered the injury, and another because you were the first to ask. Hence, the same Chrysostom says again: "Think about how harmful you are, and you won't just delay in forgiving the one who did you an injustice; you'll actually run to those who hurt you, so that it becomes an occasion for your own forgiveness and you find a cure for your own evils." God determines an ineffable reward for you if you reach out first to the one who treated you unjustly. If you are only reconciled after being asked, friendship hasn't been established by God's command, but by the other person's effort; so you walk away without a crown, while the other person receives the prize. You have suffered evils, but surely you won't do as much harm to yourself as you do by dwelling on the wrong. For it's impossible for a good person to suffer any real evil. If you say you're inflamed because you're remembering the insult, remember whether the one who hurt you ever did you any good, and consider how many evils you have done to others. They spoke ill of you and shamed you; consider that you, too, have spoken ill of others. How, then, will you obtain forgiveness for the things where you don't spare others? But you didn't speak ill of anyone, yet you listened to those who did, and you accepted it; that, too, is not without fault. Nothing preserves love as well as not remembering those who have sinned against us—so says Chrysostom. However, we must note that while an offense should always be forgiven, an injury is not necessarily the same thing. If forgiving an injury and the penalty due for it would only make the offender more prone to sin again, it wouldn't be good to forgive them; the same applies if such forgiveness would cause scandal to others or lead to the neglect of justice—understand it in similar cases this way. Let us, therefore, forgive our debtors the penalty due for their sin if they repent of having sinned against us; but it is not ours to decide the forgiveness of sins committed against God. But, as Jerome says, we do the opposite: we are lenient when God is offended, yet we nurse hatred when we ourselves are insulted. PRAYER: Lord Jesus Christ. Grant me, unworthy as I am, the grace to correct the one who sins against me with timely words; and if not with words, let me not cease to do so, at least through my prayers and good examples. Grant me also that, by remaining in the unity of the Church and in brotherly love, I may deserve to be heard in my prayers, and to experience your favor and help in our midst, for you have placed your dwelling in those who are peaceful. Grant me this, Lord: that whenever a brother sins against me, I may forgive him every time, in such a way that no bitterness remains within me, nor any sign of it can be found on the outside.1 Amen.
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N^. — Et, quia Deus gaudet de peccatore converso, congequenter Christus dat modum reducendi peccatorem ad ovile Dominicum ; et quomodo pereunti per culpam succurratur per NtE. ETC. correptionem fraternam. Circa hanc vei-ocorreptionenifraternamcslsciondiim, quod corriperc peccantem praeceptum est affirmativum, et est omnium in omnes : quia, secundum Glossam, ita peccat qui fratrem suum peccare videt et tacet, sicut qui peccanti non indulget. Ista enim correptio ordinatur ad emendationem fratris peccantis ; et ideo est actus caritatis, et pertinet ad omnes, quia, ut dicitur in Ecclesiastico : TJnicuique mandavit Deus de proximo, et ideo sicut quilibet tenetur proximum ex caritate diligere, ita tenetur defectus ejus caritative, et ad emendationem ejus corrigere. Pkis tamen ad hoc ligantur prcelatfquam alii: quia praelati ex zelo caritatis, et ex officio praelationis ; sed alii tantum ex zelo caritatis. Item, praelati habent corripere verbo et flagello, alii tantum verbo.
Et, cum sit praeceptum affirmativum, ligat semper, sed non ad semper exsequendum, sed pro loco et tempore, quando licet et expedit, et^ homo credit quod correptio sit utilis apud illum quem corrigere intendit. Sunt autem quinque casus in quibus absolvitur homo ab isto praecepto. Primus, cum non adest aliqua spes emendationis ; unde Hieronymus : « Frustra niti, et nihil quam odium quaerere, extremae dementiae est. » Secundus, cum timetur defectus probationis et criminaliter agitur, ubi scilicet actor ad talionem, si in probatione deficiat, obligatur. Tertius, cum praelato tamquam judici notum est factum, quia ille notorius est, vel convictus. Quartus, cum meliori operi, vel ad rninus aeque bono vacat, sicut monachi facere debent. Quintus, cum multitudo vel potestas est in culpa, ubi correptio plus noceret Ecclesiae, quam prodesset ; unde est versus : Non spes, non testis plebs, p^^sesul sait^ [monachus sum. 2 — Ostendit ergo hic debitum modum correptionis hujus, et quis ordo in processu ejus sit scrvandus.
Peccatum enim fratris aut est tibi soli cognitum, aut est publicum. Si tu solus scis, non ut Deus per confessionem, sed ut homo per certam cognilionem, dcbes ipsum corrigere amicabiliter, secrete, et seorsum. Unde dicitur : Si autem peccaverit in te,[d est, secundum Awgustinum, te sciente, frater tuus, sciiicet proximus tuuSjVadeei corripe et increpa eum, dulciter et caritative monendo secrete inter te et ipsum solum, ut non deducatur in pnblicum, quod est occultum ; ut sic sis emendator, non criminis proditor, intcndens correctionem, parcens pudori ; ne si publice correptus scmel pudorem aut verccundiam amiserit, in peccato permaneat,etpertinacior effectus difllcile emendabilis maneat : forte enim prae verecundia incipict defendere peccatum suum, et quem vis facere correctiorem, facis pejorem. Peccat ergo fraterin illos, quibus scientibus peccat ; quia, quantum in eo est, exemplo corrumpit quos testes suae iniquitatis efficit. Corripe, inquam, eum : non laudes, adulando ; non occidas, convitiando; non sileas, verecundando ; non negligas, pigritando ; non dissimules, inimicitias vel damna temporalia metuendo, non juvestandem, obsequium praestando. Unde sic dicit Seneca : « Amici vitia si feras, facis tua ; bis peccas, cum peccati obsequium accommodas ; » haec Seneca. Subdit autem ; Et si te audierit, poenitendo et a peccato cessando, /t^cmiws erisfratrem tuum, animam ejus salvando ; et ejus revocatio cedet tibi in lucrum spirituale,scilicetsalutisanimse tuae, quia, ut dicit Hieronymus, per salutem alterius, nobis quoque acquiritur salus. Et certe libenter, ac patienter, debet quis recipere correptionem, propter animae suae utilitatem.
Unde Seneca : « Moneberis libenter, et reprehenderis patienter ; si merito objurgavit te aliquis, scito quia profuit, etsi immerito, scitoquia prodesse voluit. Non acerba, sed blanda verba timeas : » haec Seneca. Si autem te non audierit, taceas et cesses, donec aliam viam procedendi habeas. — Alia autem via potest haberi dupliciter ; quia illud peccatum aut estiterabile, aut non ; si sit iterabile, debes aliquibus bonis qui veliat prodesse aliquid dicere, per quodpossunt eum deprehendere, ut tecum possint eum corripere ; si aulem non sit iterabile, nihilominus coram talibus potes eum corripere, ut de illo poeniteat, et de simih sibi caveat; nec es proditor fraterni criminis,sicut didi Augustinus. Si ergo per primam viam peccator non emendetur: Adhibetecum adhuc unum vel duos, ita quod, secundum Hieronymum^ cum peccator non audit corripientem in secreto, primo debet adhiberi unus qui, secundum Augustinum^ vult prodesse non obesse. Quod si nec ilium audierit, adhibeatur et tertius : vel corrigendi studio, ut scilicet aut admonitione, aut pudore corrigatur; vel conveniendi eum sub testibus, ut de peccato convincatur; vel, secundum Glossam^ si dixerit non esse peccatum, probent contrarium : Ut in ore duorum vel trium testium^ stet omne verbum. Si ergo peccatum omnino est occultum, tunc frater corripiatur occultc ; si autem est publicum, tunc debet corripi pubiice, quia tunc non solum opus est ut ipse emendetur, sed et illi quos scandalizavit, in ipsa punitione sedificentur; et ejus exemplo alii timeant, et a malis coerceantur. — Et, si non prosit secunda via, addit Dominus tertiam, quse habet vim coactivam, sic dicens : Quod si eos^ scilicet tecum corripientes et commonentes, non audierit^ se corrigendo, dic Eccleside, id est prselato per denuntiationem publicam, sibi intimando : ut, qui prius eras corrector, propter ejus pertinaciam, fias accusator ; et tunc sunt testes inducendi ad facti probationem, qui prius fuerant inducti ad fratris secretam admonitionem, ut qui emendari noluit correptione iraterna, in judicio convictus coerceatur a malitia.
Quos autem non potes corripiendo, aut monendo vel accusando convertere, studeas saltem orando acquirere.
Deiude, ad poenam peccantis publice procedit, dicens : Si autcm et Ecclcsiam non audierit^ prieceptum pra^iati contemnendo, sit tibi sicut Ethnicus et PubliGanus, in numero fratrum non computandus, id est separotur a communione fidelium per excommunicationem et censuram ecclesiasticani ; et devita eum tamquam hsereticuni etexcommunicatum, utvel saltem pudore corrigatur, etopprobriis salvetur. Ethnicus diciturGentilis; eOvo? enim Graece, geiis est Latine. Publicanus vero dicitur, qui lucra seculi sectatur per fraudem, furta etperjuria; vel, qui publicorum exactor est vectigalium. Proponuntur autem isti in exemplum, quia apud Judaeos, quasi excommunicati habentur, non enim eis coutuntur ; et in hoc culpa ejus el pertinacia magis detestabilis ostenditur. Detestabilior enim est in eodem genere peccati, et . paribus aliis circumstantiis, qui sub nomine fidelis agit opera infidelium, quam qui aperte Gentiies sunt. Nec tamenideo negligenda est salusejus; nam et ipsorum Gentilium et Publicanorum salutem semperinquirimus.
Prima crgo correplio est amoris ; secunda, timoris; tertia, pudoris : quia primo fiMter revocandus est amore ; et, si hoc non proficit, revocandus est timore ; et, si hocnon sufficit, revocandus est pudore. Sane praedictus ordo fraternae correptionis intelligitur tantum de criminalibus. Solent autem claustrales se in suis capitulis accusare, non pra^missaadmonitione ; caveat tamen accusans, ne hoc ad infamandum, sed ad corrigendum faciat ; quia aliter graviter peccaret. Felicior est qui seipsum accusat, et, excusationem aliunde non exspectat. Et ne quis supcrbus sequestrationem, vel excommunicationein talem contemneret, potestatem suis tribuit Apostolis, ut sciant, qui a taiibus damnantur, eorum sententiam non contemnendam : quia robur et firmitatem habet a Deo confirmante in coelo, quod minister ejus facit in terra. Unde dicit : Amen dico vobis, quxcumque ligaveritis super terram, id est in Ecclesia militante, ab ea excludendo, eru7it ligata et in cobIo, id est in Ecclesia triumphante, quia talis sententia contiiinabitur divino judicio ; et qucecumque solveritis superterram, vocando ad Ecclesia3 unilatem, erwU soluta et in coslo, per divinam approbationem. Ac si eis dicat : Sententia vestra firma stabit in abjiciendo contumacem, et in recipiendo poenitentem, adhibita tamcn debita diligcntia in ferendo sententiam. Sive autem juste, sive injuste proferatur, semper sententia pastoris timenda est ; ne forteculpaquae nonfitexopere, fiat ex elatione.
Hoc dicitDominus ad commendationem auctoritatis Ecclesiae, et ad terrorem peccatorum; ut coerceantur a malis, et poenitcant de commissis, quando audiunt, quod hic in terra propter culpam ligati, ligamur et in coelis. Quod vero hic generaliter omnibus dicitur, dictum fuit supra Petro singulariter, in quo tamen omnes mtelliguntur. 4 — Demde, ut peccatores non contemnant poenam qua ab Ecclesia excludunlur, ponit duo commoda ex unitate et communione Ecclesise, quibus ab Ecciesiapraecisi, etexcommunicati, privantur. — Primum tangit, cum dicit : Iterum dico vobis, qui. a si duo ex vobis consenserint, in bono, per unionem fidei, et per nexumcaritatis super terram, ubi est o|)portunitas merendi vel demerendi, et de aliis judicandi; de omni re quamcumque petierint, cum fide et sine hsesitatione, fiet illis^ merito unitatis, a Patre meo, qui in ccelis est. Semper ergo orantes exaudiuntur, concurrentibus conditionibus ad hoc requisitis : ut scilicet orent pro i-e, ac pie, et perseveranter, et petant expedientia, scilicet ad salutem pertmentia, ac Dei ordinationi convenientia ; et, si digni sunt ipsi qui petunt. Et ideo, si mm exaudiuntur, id fit, quoniarain aliquohorum dcficiunt. Saepe etiam pro aiiis exaudiuntur; etsi non oratio eorum in sinum eorum convertetur.
Ubi Origenes : « Et ista est etJam causa, propter quam non exaudlmur orantes, quia non consentimus nobis per omnia super terram, neque dogmate,ncqueconversatione. Saepe enim in musicis, nisi fuerit convenientia vocum, non delectat \IS FR\TERN. i:, ETC. 57 audientem ; sic in Ecclesia, nisi consensum habuerit, Deus non delectiituriii ea, nec audit voceseorum. » Ubi et Hieronymns : « Possumus autem et hoc spiritualiter intelligere ; quod nisi spiritus et anima corpusque conscnserint, et non intra se beilum diversarum habuerint voiuntatum, de omni re, quam petierint impetrent a Patre. Nulli dubium est quin bonarum rerum postulatio sit, ubi corpus vult habere ea quai spiri\us: )^ h-Jdc Hiero7iijmus. - Secundum commodum est, quoniam : Ubi duo vel tres, multo magis ubi sunt plures, congregati, id est uniti per fidem et caritatem, non divisi per discordiam etdissensionem, non dispersi per tcrrenarum rerum concupiscentiam, non segregati per singularitatein, in nomine meo, id est ad salutem propriam, vel aiienam qua^rendam,ad gloriamnominis mei manifestandam, unde Rabanus : « In nomine Domini isli quippecongregati sunt, qui ipsius gloriam {Bmulantur, ipsius spiritu fervent, ipsum in omnibus etper omnia fidei oculis ct mundo corde non desinunt intueri » ibi sum in medio eorum. favens eis, et acquiescens bona^ voluntati et petitioni eorum, ac juvans eos in omnibus.
Ipse enim, qui est pax et caritas, ac summum et commune bonum,sedem atque habitationein sibi in bonis atque pacificis collocavit, qui cum Patre coelesti unus Deus. quse ju4e petunt in lide et gratia congregati , concedit et facit. Ubi Chrtjsostomus : (( Non dicit simpliciter: Ubi duo vel tres congregatisunt ; sedaddit ; In nominc meo. Quasi dicat : Si quis, propter me, principalem amicitiie causaui ad proximum habuerit, cum eo ero; et sic in aliis virtuosus erit. » Ubi et Rabanus : (( Amat medium mediator Dei et hominum, qui in medio doctorum inventus est, medius stetit ad Baptismum, medius pependit in cruce, resurgens quoque stetit in medio discipulorum, mediiis quoque ad judicium veniens, separabit agnos aij hoedis : » \\',RcRabanus. Ecce pnemium concordiae, ad quam totus iste sermo vocat. Unde ait Hieronymus : « Omnis superior sermo nos ad concordiam provocaverat, igitur et hic praemium pollicetur, ut sollicitius festinemus ad pacem, cum se dicat inter duos vel tres, in suo nomine congregatos, medium fore ; » haec Hieronymus.
Considera nunc quantam caritatem etdiligentiam circa proximum ostendere debemus, ut ipsum ab errore revocemus. Non est enim major caritas,quamfratrem peccantem corripere, et pro eo mori. Sed, heu ! in paucis vera caritas et dilectio, quae propter Christum est, expc. ritur; et in multis dilectio et amicitia ficta reperitur. Undo hic ait Chrysostomus : « Plures videmus ah'as habentes amicitiae occasiones , hic enim quando diligitur diligit, ille autem quoniam honoratus est, ille autem quoniam in aiio quodam negotio seculari fuit utilis, ille autem propter aliud tale; propter autem Christum difficile est invenire aliquem proprie et,ut oportet,diligere eum proximum quem diligit; sed omnia perscrutantes, invenimus apud multos amicitias poeticas, id est fictitias, magis quam hoc : » haec Chrysostomus.
Quia vero Dominus, supraloquens de correctione fraterna, induxit ut peccanti et poenitenti remittatur injuria; ne dubitetur de numero, quaerit Petrus, caput scihcet discipulorum, quoties fratri peccanti sit remittendum ; et petit si sufliciat ad salutem dimittere septies peccanti in eum. Cui interrogationi benignus et misericors Dominus respondit, quod sic peccanti nonsolum septies, sed septuagies septies remittendum sit. Secundum Augustinum, solet per septem cujuslibct rei, aut temporis, universitas indicari. Unde, cum in Psalmo canitur : Septies in die laudem dixi tihi, nihil aliud est, quam Semper laus ejus in ore meo. Undenarius vero transgressionem significat, quia ubi transgrederis denarium, in quo Decalogus consistit, ad undenarium vadis ; transgressio autem peccatum est. Omnem ergo transgressionem etiDJuriam,ac omniapeccataintelligi et dimitti voluit, quando septuagies septies dixit; quod ex numcro universitatis, et numero transgressionis, id est ex septem et undecim compositum est ; quiasi undecim ducas septies, fiunt septuagies septies. Vel,poniturhicnumerusdeterminatus pro indeterminato, ac si, secundum eumdem Augustinum, diceret : Toties quoties, hoc est omnino quotiescumque peccaverit, toties dimittas. Ille vero numerus potius ponitur, quam aliquis alius, quia ab Adam usque ad Christum fuerunt septuaginta seplem generationes; et ideo sicut Christus totius humani generis delevit culpas, sic et homo omnes suas debet dimittere injurias.
Si enim Christus millia peccatorum invenit, et tamen omnia donavit; noli subducere misericordiam. Unde, secundum Chrysostomum^ cum dicit : Septuagies septies, non numerum certum et determinatum ponit ; sed quasi infmitum, quod continue et semper est, significavit. Et, secundum Hieronymum, septuagies septies accipitur pro septies septuaginta vel septuagies septem, id est quadringentis nonaginta vicibus, ut toties peccanti fratri dimittas in die, quoties ille in die peccare non poterit, vel quoties peccaverit ; ut non sit modus in te, nec numerus in remittendo, sed semper dimittas. Et sic prima expositio refertur ad omnem injuriam; secunda ad omne tempus. IJnde Beda : « Septenario numero non veniae dandae terminus ponitur ; sed, vel omnia peccata dimittenda, vel semperpoenitenti dimittendum praecipitur. Solet enim saepe per septem cujuslibet rei, aut temporis, universitas indicari. » Et iterum : « Caute intuendumest, quia non passim peccanti,sed poenitentiam agenti dimittere jubemur. Et primo quidempeccantem misericorditer increpare,ut sit cuipostmodum habeamus juste dimittere.
Qui ergo videns fratrem suum peccare tacuerit, non minus Dominici praeceptitransgressor est, quarn is qui eidem poenitenti veniam dare noluerit ; quia qui dixit : Si pcenituerit, dimitte, praemisit : Si peccaverit, increpa. Itaque venia fraDE ;, ETC, tri post increpationem largienda est, sedUli iitique, qui poenitendo ab crrore convertitur ; nec vel dilficilis venia, vel remissa sit indulgentia : » ha3c Beda. Peccantem itaque, utconvertatur, corripiamus; eteumpoetiitentem socia caritate colligamus, donantes nobismetipsis, secundum Apostolum, sicut Deus in Christo donavit nobis. Unde Ambrosius : « Discas frequenter ignoscere, nec indignationem tenere ; nihil enim est quo possit ofTendi, cui ignoscendi est consuetudo. Disce donare injurias tuas, quia persecutoribus suis Christus ignovit : )) haec Ambrosius. 7 Offensa semper remittenda, sed NON semper injuria; et h. ec remissio DEBET esse integra. — Utrum autem teneatur quis remittere injuriam inimico non petenti, est distinguendum.
Ex injuria enim oritur : primo rancor, in affectu ; secundo, rancoris signum. in effectu. Primum, tenetur quilibet statim remittere, etiamsi injurians non petatveniam. Secundum, tenetur remittere veniam veraciter petenti, id est parato emendare. secundum suam facultatem ; et tenetur ei dicere ave, et subvenire sibi si indiguerit, quod non petenti facere non tenetur, nisi perfectus fuerit. Licet ergo non agatur hic, nisi de dimissione poenitentis, tamen et poenitenti et non poenitenti, tenetur quilibet rancorem odii dimittere, alioquin non habetur caritas ; et in articulo necessitatis necessaria etiam ministrare. Perfecti vero, qui omniareliquerunt, et poenitentibus, et non poenitentibus, tenentur veniam dare, obvios in via salutare, circa articulum necessitatis necessaria ministrare, et multa in hunc modum facere, ad quge non tenentur imperfecti. Utrum' vero ille cui facta est injuria, debeat amicitiam quaerere; sciendum quod duplex est debitum: primumest necessitatis, sine quo non estsalus; secundum est perfectionis.
Quantum ad primum debitum, non teneturquis reconciliationem quaerere ; sed de secundo dicit ChrysostomuSy quod talis debet reconciliationem quaercre, ut duplicem coronam assequatur : unam, quia injuriam passus est; alteram, quia prior rogavit. Unde iterum idcm Cfirijsostomus ait : « Excogita quantum noxius es, et non solum non moram facies ad remissionem ejus, qui tibi injustitiam fecerat; sed et curres ad eos qui te contristaverunt, ut fiat tibi remissionis occasio, et invenias curationem propriorum malorum. Mercedem enim ineffabilem dctcrminat Deus, ut praevenias illum, qui itijusta tibi fecit ; qui si rogatusreconciliatus fueris, non adhuc Dei praecepto facta cst amicitia, sed studio illius : Itaque sine corona abscedis, illo bravium accipiente. Sed mala passus es, at certe nihil tantum quantum tibiipsioperaberis, malum rememorans; non enim possibile est virum bonum aliquod malum pati. Si autem dixeris, quoniam inflammatus es contumeliae memorans; recordare si aliquod factum est tibi bonum ab eo qui te contristavit, et quot tu aliis fecisti mala. Male tibi dixit, et confudit ; reputa quoniam et tu aliis dixisti. Qualiter igitur potieris venia, in quibus aliis non parcis? Sed nulli maledixisti, sed audisti dicentes, et acceptasti; neque hoc est innoxium.
Nihil autem ita dilectionem conservat, ut non meminisse eorum, qui in nos peccaverunt : )) haec Chrysostomus. Advertendum autem, quod licet offensa sit semper remittenda, non tamen injuria. Si enim ex remissione injuriaB et poenae debitae sequeretur pronitas in eo, cui remittitur, ad facijius peccandum, non esset bonum ei remittere; similiter si ex tali remissione esset scandalam aliorum, et omissio justitiae ; et sic in casibus consimilibus intellige. Dimittamus ergo debitoribus nostris debita poenae peccati, si poeniteant in nos peccasse ; dimittere vero quod quis in Deum peccat, non est nostri arbitrii. Sed, ut dicit Hieronymus, nos e contrario in Dei injuria benigni sumus, in nostris autem contumeliis odia exercemus. ORATIO Domine Jesu Christe. mihi indigno propitiusconcede,iit Iratrcm peccantem verbis opportune corripiendo emendem; et si non verbis, saltem orationibus et bonis exemplis hoc facere non desistam. Damihi etiam, utinunitateEcdesiae et caritate fraterna permanendo, merear in orationibus exaudiri, et te per favorem et auxilium in medio nostrum experiri, qui habitationem tilji in pacificis coUocasti.
Insuperet hoc Iribue mihi,ut quotiescumque peccaverit frater in me, toties dimittam ei, ita quod nec rancor interius, nec rancoris signum exterius in me valeat aliqualiler reperiri. Amen.
Scripture echoes
- ↩Matt.18.16 — But if he does not listen, take one or two others along with you, so that by the mouth of two or three witnesses every matter may be established.
- ↩Matt.18.17 — And if they refuse to listen to them, tell it to the church; and if they refuse even to listen to the church, let them be to you as a Gentile and a tax collector.
Notes
- 1 ↩The Latin 'Insuperet hoc Iribue mihi' appears to be a scribal error for 'Insuper et hoc tribue mihi' (Furthermore, grant me this). I have translated based on the corrected reading.
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