De Sexta, in Passiom JOominL
The Reality of Eternal Punishment
A meditation on the nature, justice, and severity of eternal damnation.
Finally, the punishment of hell and the glory of heaven follow. Regarding eternal punishment, it must be understood that since there is a diversity of sins among the damned, there will be a diversity of punishments; for in sin there is an aversion from the Creator and a conversion to created things, turning away from the unchangeable good—that is, God—and a disordering of the human will; but because of the material fire, there is the punishment of burning, and because of the confusion of reason and will, there is the punishment of the whole, which is also eternal. There will be the heat of fire, the rigor of cold, and darkness. Smoke, weeping, inner aspects of the damned, clamor, reproach, the striking of serpents, and dogs, dryness, thirst, and stench. The worm of conscience, the prison, fear, pain, shame, and the loss of eternal glory. The hatred of sins, the impatience of all, envy, anger, sadness, and the loss of all hope. It will also be a punishment for them that they will desire what every creature desires—namely, natural death—and will not find it. Because a person sinned in their own eternity—that is, for as long as they lived—and their will had no end to sinning, they are justly punished in eternity and eternally. As Gregory says: "It is a matter of strict judgment that those who never wanted to be free from sin in this life should never be free from punishment; and there is no end to the retribution for those who, as long as they lived, refused to put an end to their crime." And again: "They sinned with an end, because they lived with an end; for they would have lived without end if they could have, so that they might have sinned without end." This shows that those who never stop sinning while they live, desire to live in sin forever. It is just, therefore, that those who never wanted to be free from sin should never be free from punishment—so says Gregory. And Augustine adds: "Man is made worthy of eternal evil who destroys in himself that which could be eternal." And Bernard says: "A person is justly punished for what they do not want, if they sin when they do not have to." The damned will see one another, not to find comfort, but to be tormented all the more. Hence Gregory says: "Although that fire does not shine for consolation, it does shine for a purpose—namely, so that it may torment them all the more."
The Agony of Loss and the Weight of Eternity
The suffering of the damned is compounded by the loss of God's presence, a torment far exceeding physical pain.
In fact, those whom the wicked now love in a disordered way, they will then see with them in torments; so that carnal kinship, when preferred to the Creator, may increase the punishment of their own wickedness, with equal art and ultimate damnation. And Isidore says: 'The fire of hell will shine to increase misery, so that they may see what they lament; it won't shine for consolation, so that they may see what they rejoice in.' In short, according to Jerome, the intensity of pain in hell will be so great that the mind cannot be directed to anything else, except to whatever the pain compels it. And if, on each day that the damned are in hell, they were to shed one single tear, more water would flow out over the course of time from one damned soul than all the vessels of this world could hold—indeed, more than all the seas contain. O hardened hearts, consider that interminable and cruel, that eternal punishment; weep and mourn. Alas! Alas! Why don't we prevent these great future evils for ourselves, while we have the strength and the time is right? If only, for all the time we've wasted, there were still one tiny hour left to us, granted as a remedy for such great punishment; but alas! Divine justice has spoken: our path is blocked, mercy is denied, and every hope is taken away. Oh, the sorrows of misery and the anguish that lasts forever in this land of forgetfulness—there is no order here, only eternal horror! What more is there to say? We are so miserable and wretched, so deeply afflicted and pained by the thought of eternal punishment, that any limit we could imagine—if only it had an end—would be a comfort; but it is impossible, for it has no end. The scale of it is so vast that it would encompass the circumference of the heavens. If a tiny bird, of the smallest size, were to come after a thousand years and remove from that stone only as much as a tenth part of a grain, and then after another hundred thousand years were to do the same, taking one tiny particle at a time... it would take so long that in a million years the stone would hardly be diminished at all. A single grain of sand; oh, what grief! We miserable wretches, after such a long and full consumption of the stone, would have the sentence of our damnation. But alas! This same consolation of misery is entirely denied by divine justice. It looks beyond the punishments of hell to the vision of God; for they will grieve more over that very torment, since they are repelled from such fellowship. That is why Chrysostom says: Some ignorant people used to think it would be desirable if they could only avoid hell; but I say that to be removed and cast away from that glory is a torment far graver than hell. To be excluded from all the good things prepared for the saints generates such torment and such pain that even if no external punishment were to torture one, it would be enough. This alone would be enough; therefore, it surpasses all the torments of hell. It seems that being burned is the only punishment, but if you look into it carefully, you'll find it's a double torment. For anyone burned in hell completely loses the kingdom of heaven, and that is certainly a greater punishment than the torment of flames. Although many fear only hell, I say that the loss of that glory is a much more bitter punishment than hell itself. Hell is indeed unbearable, and its punishment is horrible. Yet, even if someone were to suffer a thousand hells, it would be nothing compared to being cast out from the honor of that blessed glory, being hated by Christ, hearing from Him, 'I never knew you,' and seeing that face—full of gentleness and mercy—turning away from us, while being unable to look upon those eyes of total purity. But may it not be so. Rather than suffer that, O only-begotten Son of God, may we not experience that unbearable and horrible punishment. Chrysostom says this. And Augustine adds: 'To be cast out of the Kingdom of God, to be alienated from the City of God, to fall from life—this is a punishment so grave that no torments we know can be compared to it.' Hence Gregory Nazianzen says: 'Those who are unworthy of the Kingdom of Heaven suffer a greater punishment in being cast away from God, and in the shame and confusion that follow, than in any other end or remedy.' The punishment of loss is the most severe; therefore, the little ones are punished with the most severe punishment, which is contrary to Augustine, according to whom their punishment is the mildest. It must be said that... The punishment of loss can be considered the subtraction of such a great good, the most severe [punishment] or... For those who don't think about these things, but remain sluggish and secure, neglecting the care of their souls, it must be known regarding the glory of heaven that the joys there are so many and so great that all the mathematicians of this world couldn't count them, all the geometers couldn't measure them, and grammarians, dialecticians, and rhetoricians couldn't express them in words; for 'eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love Him.' The saints will rejoice in God above themselves, and in the beauty of heaven and other created things below themselves, and in the glory of their own body and soul.
The Joys of the Heavenly Homeland
An exploration of the ineffable delights of heaven, including the gifts of the soul and the vision of God.
purification; and alongside this, the fellowship of angels and men. Everyone will rejoice in another's good as much as in their own, though this should be understood not as a matter of the intention of joy, but of the number of joys. There, too, everyone will be known by everyone else, and each will see the thoughts of another just as they wish; for, as Gregory says, bodily presence won't hide one person's mind from the eyes of another. They will see the just, so that they may rejoice; they will also see the punishments of the wicked, so that they may give thanks for their own escape from such dangers. We will see God in Himself, God in us, and ourselves in God; we will see God in creatures, and creatures in God. There, God will be all in all—which means, according to Augustine, that everything desired by all will be in Him: life, salvation, abundance, honor, peace, and every good. For, according to Gregory, His beauty is of such inestimable worth that the angels, who surpass the sun sevenfold in their own beauty, desire to gaze upon Him unceasingly and insatiably. There, too, according to that same Augustine, the interior sense of man is refreshed in the contemplation of the divinity, and the exterior sense in the contemplation of the humanity; that is why God became man, so that He might beatify the whole human being in Himself. God will refresh all the senses with spiritual and ineffable delight, since He Himself will be the object of all the senses. For God will be a mirror for our sight, a harp for our hearing, honey for our taste, balsam for our sense of smell, and a flower for our touch. There will be the brightness of summer light, the beauty of spring, the abundance of autumn, and the rest of winter. That blessedness, according to Augustine, consists of two things: the necessary presence of every good and the necessary absence of every evil. And briefly, according to Augustine and Gregory, the beauty of justice and the joy of eternal light are so great there that, even if it were only permitted to live or remain in it for the span of a single day, for that reason alone, countless days of this life—full of delights and the abundance of worldly goods—would rightly and deservedly be held in contempt. For it wasn't said falsely or without deep feeling: "For one day in your courts is better than a thousand." This eternal life also consists in the robe of the soul and the body. The robe of the soul consists in its three gifts: namely, in the manifest knowledge of the most high Trinity, which succeeds faith; in the perfect enjoyment of Him, which succeeds hope; and in the perfect love of Him, because the charity of God Himself will not be emptied out, but perfected. The body's robe, however, consists of four gifts: clarity, impassibility, subtlety, and agility. The gifts of the soul belong to the substantial reward, while the gifts of the body belong to the accidental reward. The first gift of the soul is knowledge, also called vision, through which the divine essence will be seen by everyone in its entirety, though not in the way that it is infinite. Yet the divine essence will be seen more clearly by some than by others, in proportion to how much more perfect one is in the light of glory than the other. This difference lies with the one who sees, because what is seen remains the same; and since it is most simple, there can be no diversity in it. It is known in three ways: that it is, how it is, or what it is. In the first way, God is known on the journey of this life, even by the wicked. In the second way, He will be seen in our true home by the good, according to the words of John: We will be like Him, because we will see Him as He is—that is, His majesty, His brightness, and so on. In no way, nor by any means. God is not seen, nor is He known as He is, neither on the journey of this life nor in our true home, because the finite can never grasp the infinite. The second gift of the soul is love. There is a difference between love and vision, for love is properly that which passes from the state of grace to the state of glory; but the gift is what flows above the creature in the charity of the Spouse. Faith and hope are left behind in our true home; charity remains, but only according to that which is perfect, because imperfection is taken away. Hence Augustine said that faith is the substance of things hoped for, which we will see, and the beatitude of hope, to which we are to arrive; but to charity nothing will succeed, because it will rather be increased.
The Glorified Body and Heavenly Rewards
A description of the gifts of the glorified body and the various rewards granted to the saints.
The third gift of the soul is comprehension, which is the tension of vision and love; here, 'comprehension' is understood as reaching out to embrace the divine majesty or immensity; some call this 'indwelling,' while others call it 'enjoyment.' These are the three principal perfections of the blessed: namely, vision that cannot be lost, love that cannot be sated, and joy. The first gift of the body is clarity. But something is called 'clear' in two ways: either because it is transparent, like clear glass, or because it is radiant, like a bright star. The glorified body will be transparent and radiant, shining with light. It will be seven times brighter than the body, putting on its own light like a garment, through all the members of the body, just as the sun shines through crystal. It will shine. But the bodies of the saints won't be equally bright, because the better soul will have the more radiant body. The second gift of the body is impassibility, which results from the power of the soul acting upon the body, making it unchangeable. Therefore, even if a glorified body were placed in hell, it wouldn't feel any suffering from it. The third gift of the body is subtlety, which comes from the perfect mastery of form over matter, removing the coarseness of the body that results from the composition of elemental qualities. And it should be known that since there are two unglorified bodies, they cannot be in the same place at the same time. But a glorified body can exist in the same place as an unglorified body, because it can penetrate it while maintaining its distinct dimensions. The fourth gift of the body is agility. According to Augustine, this will be such that wherever the spirit wishes to be, there the body will be present to it. NBlat. It will be entirely subject to the will, and so it will move at the command of the soul. Yet, just as the soul is superior to the body, it is also more luminous and agile; likewise, the will of the saints will be entirely joined to reason, and so their will will never desire what it ought not, because, as Augustine says, the spirit will not desire anything that the spirit could not... Some saints will have an aureola in a special way, which is a special joy and... The singular beauty coming from an excellent and privileged work—namely, martyrdom, virginity, and preaching—resides primarily in the mind, but through a certain overflow, it shines even in the body. The term 'aureola' is also used as a diminutive in comparison to the 'aurea'; therefore, note that there is a difference between the aurea, the aureola, and the palm. For the 'aurea' is a substantial reward, which is metaphorically called a crown: first, because of merit, since grace does not respond to the work, but to the root of charity; second, because of the reward, since through this a person is made a partaker of the Godhead and, consequently, of royal power; and third, because of its perfection, which the circular shape signifies. The aureola, however, is an accidental reward—not just any accidental reward, but that which corresponds to an excellent work, namely: martyrdom, virginity, and preaching. The palm, however, is an accidental reward owed neither to the root nor to the work, but to the will. Saint Martin and many others who longed for martyrdom received such a reward, even if the act itself didn't follow; for although they weren't killed by the persecutor's sword, they didn't lose the palm of martyrdom. This palm, however, shouldn't be called the golden crown or the aureole; it's clear, therefore, that the aureole is owed to martyrs, virgins, and preachers. Hence these verses: If I wish to bear the aureole, I will strive to be a virgin, or I will undergo a holy martyrdom, or I will teach the people, and so on. The martyr, the doctor, and the virgin earn the aureole in paradise. Anselm, however, sets out seven goods of the body and likewise seven goods of the soul that the elect will possess. In the beatitude of the heavenly homeland. . First, he lists the goods of the body: beauty, speed, strength, freedom, health, pleasure, and eternity. He says, therefore: 'In that life, the beauty of the righteous will be equal to the beauty of the sun—which, however, will be seven times more radiant than it is now—just as Holy Scripture testifies: "They will shine like the sun in the kingdom of their Father." Speed will also accompany us, so that we'll be as swift as the angels themselves, who glide from the heavens to the earth, and from the earth back up to the heights.' We can see an example of this speed in the movement of the sun, which, as soon as it rises, reaches from the eastern horizon to the furthest western edge. We should consider that what we say about our future speed isn't impossible, especially since living things are naturally swifter than inanimate ones. Those who have earned the right to be associated with the heavenly citizens will excel in strength, to such a degree that nothing will be able to resist them; or, if they wish to move or overturn anything from its place, it will yield to them instantly. And in what we are saying, they will labor with greater effort than we do now in the movement of our eyes. Do not let it slip from your mind, I beg you, the likeness to the angels that we will attain. If no other example occurs to you here or among these things we are discussing, let this one occur to you: since it is established that the angels have such power, it proves and asserts that we will have it too. Therefore, whoever has attained the likeness of the angels will necessarily attain their freedom as well. Just as nothing resists the angels, and nothing can hinder or bind them, so that they may penetrate all things with the greatest freedom according to their will, so there will be no obstacle to hold us back, no barrier to detain us, and no physical element that will resist our will in the slightest. As for health, what better could be said than what the Psalmist sings: 'Health of the righteous is from the Lord'? If health is truly from the Lord, we may believe and assert without hesitation that the health of the future life will be so secure, unchangeable, and inviolable that it will fill the whole person with an ineffable and sensible sweetness of delight, keeping far away and repelling everything that might suggest any change, instability, or variation. In that future life, an inestimable delight will intoxicate them, and with its sweetness, it will satisfy them all in inestimable abundance. What have I said?
The Harmony of the Saints in God
The saints experience perfect harmony, wisdom, and friendship through their union with Christ.
Consider the eyes, ears, nose, mouth, and hands. The feet, the throat, the heart. The knees, lungs, bones, marrow, and the internal organs themselves; and all these, one by one, and every individual member, will be filled in common with such a wonderful sense of delight and sweetness. So that the whole person will be almost drenched in a torrent of pleasure and satisfied by the abundance of His house. Whoever has attained these good things, I don't see why their affection should reach out any further for the comfort of their body, provided only that they have that which we said everyone desires—that is, the freedom to be there; but this will not be lacking to them, because the just will be in perpetual... ... But those things which are not referred to the body, but to the soul—which are established in the sevenfold order—are not a little pleasing, and have a different flavor: wisdom, friendship, harmony. Power, honor, security, joy. If they want to be wise, there’s nothing they don’t know. For they know everything that He has made worth knowing. God knows all things—both what has passed and what is yet to come in this age. There, everyone will be known by all, and all by each; it won't be hidden from anyone who they are, what people they come from, or what lineage they were born into. or what they did in their life. Friendship will be so intense that each person’s inner heart will be directed toward everyone else with its own fervor. This will be fulfilled so that the love of each person will be enough for everyone, especially since all are one body of Christ, and Christ, who is that very love, is the head of all; and they will embrace one another with a new affection. just as the members of one body are joined to one another. You will love God, therefore, as yourself, and you will love everyone in Him, and Him in everyone. You will be abundant in love, provided this is yours in possession; yet look beyond these things and contemplate Him through whom these good things have come to be. You will perceive that He loves you more than you love yourself, and that all others love you incomparably more than you love yourself, and you will love them above yourself with a certain sweetness. There will be such harmony in all things, therefore, that you won't feel any disagreement in anything from what He wills. We will be one body of Christ. We will be the Body of Christ, whoever we are there. There will be no greater discord among us, therefore, than there is now among the members of one body. Just as you see in the movement of your eyes that one follows where the other leads, so you will turn your will wherever He wills. You will have His will without any disagreement. What is it you're asking? God's will won't be something separate from yours; rather, just as you want what He wants, so too will He be in all things what you want. How could the head ever be at odds with its own body? So, once you have God and everyone else in harmony with your will, you surely won't want anything you can't have. You'll be omnipotent regarding your own will, since you'll have the Almighty Himself agreeing with your will in all things. And so, when you have such great power, the honor fitting for that power won't be lacking in the least. So, while you're happy in the possession of these goods we've described, do you think you'll be satisfied? Most certainly, you say. So, since your life will last forever in that life, and since you have the certain assurance that you will never lose these things, I ask you: what do you think your state will be? You will be secure forever in such great blessings, and you won't fear any attack from anyone who might want to oppose you. Can any human being really grasp the measure of that joy, when there are countless millions there, all enjoying the same beatitude, and not one among them who doesn't rejoice as much in another's good as in their own? Furthermore, seeing God himself—the one above all whom they will love, and who loves them—and understanding that he loves them in his glory inexpressibly more than they love themselves, they will rejoice with his own wonderful and ineffable joy.
The Contrast of Eternal States
A final comparison between the misery of the damned and the blessedness of the saints, concluding with a prayer for grace.
Since the just will be blessed with such great happiness, it follows that the unjust will, by contrast, be miserable in an inestimable kind of unhappiness. For just as a wonderful beauty, speed, strength, freedom, health, and pleasure will make the former bright and jubilant, so an immense and inestimable ugliness, slowness, weakness, servitude, languor, and pain will render the latter mourning and wailing. In fact, the length of life that the former will embrace with the highest love to enjoy their goods, the latter will abhor with the highest hatred because of the unending punishment that will be inherent in them and by which they will be tormented. As for wisdom, I have nothing to say except that just as it will be a joy and honor for the just, so for the unjust, whatever they know will be a source of sorrow and confusion. The friendship by which the righteous will be joined to one another in the highest joy—if such a thing exists for the wicked—will be a torment to them; for the more they love anyone, the more grievously they will suffer in their punishment. They will be at odds with every creature, and every creature will be at odds with them. Consequently, because of the power of the good, such great impotence will follow them that they won't be able to do anything they want. And whatever they have, they won't want. In place of the honor of the saints, they will obtain everlasting disgrace. And what will be the end of all this? Truly, just as the friends of God will be secure that they will never lose their blessings, so these enemies of God will be in total despair of ever escaping these torments. In place of the eternal and ineffable joy of the blessed, all who, because of their lack of repentance for their guilt, are destined to pass into the company of demons will inherit unimaginable sorrow—so says Anselm.1 Just as there are in heaven, there are also in hell various mansions, corresponding to the merits of each individual. Hence Chrysostom says: 'Just as in the kingdom of heaven there are many mansions—that is, differences in rewards—so too in hell there are various mansions, that is, differences in punishments; yet all will endure eternal punishment, just as all the elect will have the same denarius, which the master of the house will give to all who have worked in the vineyard.' Actually, the denarius isn't mine; it's from the second part, chapter 88. It's understood as common to all the elect: eternal life. It is God himself, whom all enjoy in common, but in different ways. For just as there will be a difference in the glorification of bodies, so too will there be a difference in glory. And of souls. As the Apostle says, 'Star differs from star,' which means one elect person differs from another in both respects: the clarity of the mind and of the body. Some contemplate the appearance of God in one way, others in another; and this very difference in contemplation is what is called the diversity of mansions. One. Therefore, the house is one, just as the denarius is one; but the diversity of mansions is there, which is the difference of brightness in blessedness, which is surely life eternal: so says Chrysostom. And likewise, Augustine: What, however, they are going to be... Regarding the merits of the preceding, and the degrees of honors and glories, there is no doubt at all. And that blessed city will see a great good in itself, which no one superior will envy, and no one inferior will envy; for each will be content with what they have received. Which neither the body wants, nor the eye, which is worthy. And so, everyone will possess this gift in such a way that they'll be happy with it and won't wish for anything more, as Augustine says. We can also consider a harsh example regarding the restoration of humanity, based on the choirs of angels: because some angels fell from each of the choirs—in such great numbers that they made up one full choir—it is said that a tenth part fell, and therefore the ruin of that choir must be repaired by the elect. . Prayer: Lord Jesus Christ, grant to me, in my frailty, that while living among the various pleasures of this life, I may in my mind descend into hell; and by considering and meditating upon the punishments prepared for sinners, I may be more careful to turn away from sins, lest by dying I descend there and experience those punishments myself. Grant also to me, Lord, that among the many bitterness of this life, I may yearn for your divine sweetness and sigh for eternal blessedness, and hold onto you there; and make it so that I may always cling to you, love nothing apart from you, seek nothing, and desire to think of nothing else, and thus finally arrive at you, my God and my Lord. Amen. CNJS: ^z
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Finale vcro judldum soquuntur pcena inferni, et gloria cccli. De pmna iniernali est sciendum, quod cum in damnatis sit diverKitas pecMtoruin,eritet diversiias pteoarum, Cum enim in peccato sit aversio a Creatore, et conversio ad creatabile, sprcto bono incommutabili, Bcilicel Deo; et deordinatio voluiiis Di:i ; sed prapter cril pcena materialM incendii ; prapter ioonliflutem rationis et Tolunerit pocna universi, q«e et teierna. Ibi eaim erit caiai ignis, rigor frigoris, ien,ebrEe. fumiUs, 1 cryma2 iQieriores, aspectos Atetaatium, ctamor, impropcrium, ma" pcrcutieniium , serpentea et i canes, aridltas, Gitis, fcEtcu' ftul|dHl-. ris, vermis conscientie, TUicldaa carcer, timor, dolor, pudor, et a, EimAU ET GLORiA CCELESTI. fii3 fusfi'© peccatorum omnTtnis patentiiim , invidia , Tancor , tristitta , atolatio spei omriis sa^hitis. Ipsiim ctiam esse, quod omnis creatrtra appetlt, poena eiis erit ; quia qrraeTjent mortem naturalem, et non iirvenient. "Nam quia homo in «suo eeterno ipeccavit, id est 'qiramdiu vixit, nec voluntas ejus fiaem pcccandi habuit -, ideo juste in aetemo ©ei , et •aetemaliter punietiir.
Unde 'Gregorius t « Ad districti jucRcii sententiam pertinet, iit nunquam caneant supp^icio, quorum iirensin iiac Tita •minquam -voluit carere pecicato ; et nullus d^tur imquo termiiius uitionis , tjui -quamdtu vahiit, habere noluit termimim criminis. » Et iterum : « hriqui cum fine delicjuerunt, quia cum fine vixerunt; nam voluissent utique, si -potutssent, sine fine vrvere, ut pofssent sine fine peccare. Ostendmrt enim, quia in peccato -semper vivere cupiunt, qui nunquam desintmt peccare dum •vivunt. Justum est igitur, ut nunquam 'careant SBpplicio, qui nunqtiam vdluerunl carcre peccato : ■» hasc Grtgorius. I5nde -et Augustinvs : « Factos -eat autem homo malo dignus wterno, qui hoc in se peremit i^onmn/quod esse possit aeternum. » Et, Trt ait Bemamhts, juste profecto *si peccat, patitur quod nolit, qui non peccat nififi vdit. Videibunt «tiam damnartfi se invicem : non ut indc consolentuT, sed magis torqueantur. Unde Gvegorius : « Quamvis ilHB "ignis ad consoflationem non lucet, tamen ad aliquid, scJiicet trt magiB torqueat, lucet.
Eos quippe, quos reprobi nunc inordinate diligunt, secum tunc rn tormenfis-vid-ebunt; nt poenam propriae pun5titDmis, exaggeret carnalis cognatio aactori praeposita, pari airte ocuSt» ultLone damnata. » Unde et Isidorus : « Ignis gehennae lucebitTmsefis ad miseriae augmentum, ut •rideant nxnde doleant; non 'ad consolationem , -iit videant unde gaudeant. » Et hreviter, :secundum Hieronymum, tanta erit in infemo vis doloris, quod mens ad aliud dirigi non potest, nisi ad quodvis doloTis Tmpellit. Et si singulis diebus quibus erunt damnati in infCTno nnam iacrymam materraflem emitterent, plus exiret aquae per processum temporis ab uno damnarto , quam omaia vasa hujus nrandi caperent, imo plus quam omnia inaria aquae contineant. 'O paa corda, illud intennmabile :iet crudele, illud aeternum suppTicium resfftcite, lugete et flete. Heu ! hen! curnon hasc maxima futura nobls mala praevenimus, cum robur adest, et tempus opportunum ?
Utinam el de tempore toto inutiliter expenso, superesset tunc nobisirefl xma horula tantae poenae in remedium concessa; sed heu ! sententiante divina justitia, praecluditur nohts sahitis Tia, negatur misericordia, spes omnis es^t ablata. O dolores nrrseriae, et in aetemum pernransnrsB angustiae in terra hac bblivionis •: -aW ntiUus ordo, sed sempitemus fiorror infwlbHat ! Quid plura? Nos mrseri et miseratbiles tanttrmtunc afftigimur, et dolemus dei^Hotvae^etemo, ut quaHscumque termintis excogitatus , dummoido finhns, esset notois solatiosus; imde poBTtD, per impossibile, quod esset fl! Hqutsittpis modarisadeo tnagnns, quod circumferentiam coeli . coirtingeret, et quod aHqua aviciila, tniirrmaB quantitatis, post certtum millia annos Teniens, de lapide praedicto, -soiunrmodo per irostmm suum evelleret, quantum cRt decrma pars nrilri, et tterum post centum miiHa aimrorum curricuhisicritpTius ageret, sciHcet unam particulam de decem, et sic per partes . eveHerBt ; ^ta quod in decies centenis miUibus anriis non plus diminueretuT quantiUs lapidls.
e granan uniaa milii ; en proh dolor ! nos miseri muUum grat' quod poat Um longam t plenam consumplapidis fi em haberel sententia nos : damnalionis. Sed heu ! htec eade nconsolatio niiseriE a di ina iaatjiia penitus est negaia. 3 Speciat Supra on posnas inferni lia visioniB Dei; quia ma mtum dolebunt de ipso ormento, quum quod repellenlur a tali consoriio. Ondi Chrysostomus : . Nonnulli imperitarum putabant sibi esse aaiis ct optabile videri, si gehenna tantummodo carerent; ego autem multo graviores quam gehenna: dico esse crucialus, removeri et abjici ab illa gloria. Exduiii ab omnibus bonis quEe prseparata sunt Sanctis, tanlum generat cruciatum, et lantum dolorem, ut ctiamai nulla ptena extrinsecus torqueret .
htcc sola sufficerei ; omnes igitur gehennx auperat cruciatus. Et videtur quidem una tantummodo pcena esse comburi, si vero aliquis diligenter expeQdat, duplex hoc inveniet esse supplicium. Qui enim in gehenna uritur, ctelorum regnum prorsus araittil, qua; certe pcena major est, quam crucialus ille fiammarum. Wovi autem quia plurimi solam pertimescant geheoQam, ego tamen illius gioris: amissionem multo amorius, quam ipsius gehennee dico esse supplicium. intolerabills quidem res est gehenna, et suppllcium ejus horribile. Altamen si mille aliquis potiat geheniias, nihil lale liicturus esi, quale est a beati iilius glorix honore propelli, exosumque esse Chrislo, et audire ab illo : nunquam itovi vos ; atque vulEum illum niansuetudinis pietalisque plenum, nos tamen aversantem videre, eC illos totius u quilhiatis oculos, nequaquam aspiccre suslinentes. Sed nequa. quam istud patiamur, o unigenite Fili Dei, nequc experiamur ioiolerabile illud horrendumque suppli.
ciuro ; « h«c Chrysostomus. Und« et Augustinus : • A regno Dei eiEuiari, a civitate Dei alienari, viu cadere, tam gravis est poHM, ut ei nulla possint tormenta qu« novimus comparari. >■ UndeetGregorius Najiunjenus : qui regno coilorum indigni repemajor po=na, quod a Deo projicieiitur, et pudor et confuaio conaci 1;«, eujus finis ac remedium a quam erit ; n hasc Gregorius. pcena damni e^t gravissima, ergO' parvuli puniuntur pcena gravissima, quod esl contra Auguslitmm, secundum qucm poena eorum etl mitissima. Dicendum, quod pixiui. damni polest considera esl subtractio tanli boni, gravifisima^ vel sine sen! qui de maiis non cogilamuE i i quasi sccuri torpentes, et aniinv curam negligenles , ad hfec i ' 3 Gloria et GAumuu p*radi*i Posiremo de glorla cceli sciendum est, quod toi et tanla sunt in cceliK gaudia, quod omnes arithmctic hujus munJi non possent ea nur raerare, et omnes geometrici t posscnt ea mensurare, grammaiici, dialeciicl, et rhetorii non possent ea sermonibus expi re ; quia oculus xon vidit, nee ftur audivit, nec in cor hominis a det, quce prceparavit Deut i] diligunt illum. Gaudebunt quiTO Sancli : supra ae, de Dei i^'---^™ infra se, de cceli cl aliarum c rarum corporalium pulchritudinc inlra se, dc corporis ct animfe glo-t C(ELESTI.
rificatione ; juxta se, de Angelonim et hominum associatione. In tantum namque gaudebit quisque de bono alterius, quantum de bono proprio; quod tamen intelligendum est non de gaudii intentione, sed de gaudiorum numero. Ibi etiam singuli a singulis cognoscentur, et videbit unusquisque cogitationes alterius prout vult; quia, ut ait Gvegorius, uniuscujusque mentem ab aiterius oculis corpuientia non abscondet. Videbunt itaque justos, ut gaudeant; videbunt quoque poenas reproborum, ut de periculorum evasione gratias agant. Videbimus ibi Deum in se, Deumque in nobis, et nos in Deo, et Deum in creaturis, et creaturas in Deo, Ibi erit Deus omnia in omnibus, id est, secundmm Augustinum, erunt in eo quaecunque ab omnibus desideranlur : et vita, et salus, et copia, et honor, et pax, et omnia bona. Tantae enim,secundum Gregorium, inestimabilis pulchritudinis est , ut Angeii qui solem septempliciter sua vincunt pulchritudine, jugiter in eum desiderent insatiabiliter prospicere. Ibi etiam, secundum eumdem Augustinum, sensus hominis interior reficitur, in contemplatione divinitatis; et sensus exterior in contemplatione humanitatis : propterea Deus liomo factus est, ut totum hominem in se beatificaret. Deus omnes sensus spirituali et inefFabili delectatione reficiet, cum ipse objectum omnium sensuum sit futurus.
Erit namque Deus speculum visui, cithara auditui, mel gustui, balsamum olfactui, fios tactui. Ibi erit candor lucis aestivalis, amoenitas vernalis, abundantia autumnalis, requies hiemaUs. Illa beatitudo, secundum Augustinum, in duobus consistit, scilicet: in necessaria praesentia omnis boni, et in necessaria absentia omnis mali. £t breviter, secundum Augustinum et Gregorium, tanta est ibi pulchritudo justitiae, tanta jucunditas lucis aeternae , ut etiam si non liceret in ea amplius vivere seu manere quam unius diei mora, propter hoc solum innumerabiles hujus vitae dies pleni deliciis et affluentia temporalium bonorum , recte meritoque contemneretur . Non enim falso aut parvo affectu dictum est : Quia melior est dies una in atriis tuis, super millia.
Haec etiam vita aeterna consistit in stola animae et corporis, Stola animae, consistit in tribus dotibusi ejus, scilicet : in manifesta cognitione summae Trinitatis, quae succedit fidei ; in perfecta ejus fruitione, quae succedit spei ; in perfecta ejus dilectione, quia non evacuabitur , sed perficietur caritas ipsius Dei. Stola autem corporis in quatuor dotibus ejus consistit, scilicet : in claritate, impassibilitate, subtilitate, et agilitate. Dotes animae, sunt de praemio substantiali ; dotes vero corporis de praemio accidentali.
Prima ergo dos animse est cognitio, quae et visio dicitur, qua divina essentia videbitur ab omnibus tota, sed non talitcr, prout est infinita. Videbitur tamen essentia divina limpidius ab uno, quam ab alio, in quantum unus magis erit perfectus lumine gloriae quam alter, Et sic ista differentia erit ex parte videntis ; quia idem erit visum ex parte, cujus, cum sit simplicissimum, nulla potest esse diversitas, Tribus autem modis cognoscitur scilicet : quod est, vel sicut est, vel quid est. Primo modo cognoscitur Deus in via, etiam a malis ; secundo, videbitur in patria a bonis , juxta illud Joannis : Similes ei erimus, quoniam videbimus eum sicuti est, id est majestatem, claritatem, ie,i6 ibanalBlem, cct. j lenio modo neqne a . bODJs 'ndcbitur, seque s ma)js, mequu in via, neqiie in pstria, quia iinituiu nunquttm capael inficiimm. — Secunda dos animx eai dilectio; inter dilectiooem (jlolem eit difiiireffltiB ; muia virma proprie est illud, quod transit de ctatu gratis va Gtatum glorix; dos aulem, quod eupra tncrituni dscur la dactiaae gponsK. Fidee et spcs, eecundum LiBbuntur in palria; carifaicur, sed soluniaiodo secuodun] iDDdum, quia imperfcctio loIIeluT. ilnde didl Augustinut, ijuod lidti BUGCodot speE , qusm videbimus , spei «iKcedcl beatitudo, ad quam perventuri sumuG ; sad catHlati nihit EUCcedet, quia poJius augebllur.
— Fcrtia doB animte est comprehenBia, quE csi tensio visi et aniati, et anmilur hic comprcliendere pro «ontimgere, « circamplecti ^Tinam laajeHtalem yd TmmenBilBtem ; htec etiam a quibuedBm aippellatur inhssio , a quibusdam vero fruilio. Soirt ecw ;«Me tres beaioruro peifecfioUB praicipuce, eciticet ; visio inobiiificabiliE , dileotio infBStidifeilis , ■nmjB. — Prima oos corpons est dtaritas. Sed dicitur aliquid darum dnpliciter : aut quia pervium, sicut tiicilur vilrum clarum ; aut quia tocidura, sicut dicitur stelta clara. Ctwpcs autem glorificatum et erit I pBTvium er lucidHio, ptis tlBTi&ca . Et e -pties clarior corpore ' ipUB velut veEiimentnm suum reindoens, per omnin merabrB eorporis, volut Bol per cryfitftlloin. lucebit. Sed corpora Sanciorum non lequaiiler crunt clara, quia melior anima corpiD loddios habebit.
— Seciinlia doE corporis est impassibilitas, quse resullBt e% viitute aaimsB suura B reiMa eMeriori agenie -valesl ii»mutaii. Unde si etiam coipus gladficBtum ponerctur in inrfotno, ncoi Bcntirel cl hoc liEEionem in aliqno. — Terti» dos corporis e« subtilitoE, quiE est ex perfecta Tsaorice forma supar materiam, et Bufert groBsiticm corporis, quse esi ci composilione elemcnlariar^im qualilatoTn. Et Eciendum, qufMi siaiit duo oorpora non glorilicata, dm posEOTit esse siiuul in codcm loco. sic nec ttuo corpora glori^&cati ; olioquin in nno corpore glorificata esfici potentia agendi et 'iif&BoA partes corpQris alteriuB, intfKo«r» esset impotenlia reslBtcndi, -GorpMS vcTD glorinsum potest simuIeBBewi eodem loco cum corpore noB gl»-| rificBto, quia potestilJud penetm— i do si(btntrare, manente distincfkme i dimensionum corporis ut riu gqw e . — QaariH dos corporis est a^iIBi. ; qtiiE, secunduni XugTfrfimon, tanl» crit, quod ubi yolel spiiTtus. ibi prtJti^ntiB erit ei corpas.
NBlat*. eoiin lotaliter erit aubdita ■volt»-' t«fi, et ideo movebitur ajrpns «• imperiura spiritus. Verunrt am ai sicut mefior anima corpus habrtSt lucidius, sic et agilius; ita t&iaes quod voluntas Ssnclorum erit omnimo conjuncta rationi, et ideo"Vi>lunlas eoruTn nunquam appcfil quod non dcbet, quia, ut ait idem ' Augicstinus, nec Tolet dliquid spiriius, quod nec spirrtum posset St7 De TRIBUS AfHEOLIS. — QlBdam Sancti insupcrspecialiterhBbcbunt aarcolam, quce eKl menm speciale gaudium, et corpom sin*- . gularis dccor vcnicns ex opere ■ptmcellenti el pri-vilegiato , sciTicot'' : martyrio, virginimte, et pra^caDE principaliter sit in mente, sed per quamdam redundantiam fulgeat etiam in carne. Aureola etiam diminutive dicitur, in comparatione ad auream ; et ideo nota quod inter auream, ct aureolam, et palmam, est differentia. Aurea enim estpraemium substantiale, quod metaphorice dicitur corona : tum ex parte meriti, quia non respondet gratia operi, sed radici caritatis; tum ex parte praemii, quia per hoc efficitur homo particeps deitatis, et per consequens regiae potestatis; tum ratione perfectionis, quod si^nificat figura circularis. Aureola vero est praemium accidentale, non tamen quodlibet accidentale , sed illud quod respondet operi exceUenti , scilicet : martyrio, virginitati, et praedicationi.
Palma autem est praemium accidentale, quod nec radici nec operi debetur, sed voluntati. Tale praemium habuit sanctus Martinus, et multi aiii, qui desideraverunt martyrium, licet opus non fiierit subsecutum : quia etsi gladio persecutoris occisi non sunt, palmam tamen martyrii noii amiserunt. Haec autem * palma nec aurea dici debet , nec aureola ; patet ergo quod martyribus ac virginibus et praedicatoribos debetur aureola. Unde vcrsus sunt isti : Aureolam si ferre volnm : fore vir[go studebo, Martyriumve subibo piumj popu^ [losve docebo, Et itemm •. Aureolam Martyr, Doctor, Virgo^ {que meretw, S Ea IN PARADiso. — Anselmus vero ponit septem bona corporis, et item bona septem animae, quae habebunt electi 'm. ciselestis patriae beatitudine. .
Et primo ponit bona corporis, quae sunt : pulchritudo, velocitas, fortitudo , libertas^ sanitas^ Toluptas, aeternitafi. Dicit ergo : « In illa igitur yita pulchritudo justorum soiis pulchritudini, quae tamen septempliciter quam modo fit speciosior erit, adaequabitur, quemadmodum ipsa divina Scriptura testatur : Fvigebunt, inquiens, sicui sol, in f>egno Patris, — Velodta* nos tanta comitabitur, ut ipsis Angeiis D^ aeque celeres simus , qui a coelis «id terras, et a terris ad osium dkobo dtius dilabuntur. Hujus quoque velocitatis exemplum in ndio solis licet intvieri, qui statim, orto sole, in pltga orieni^, pertingit in ukimo plagae occLdentalis : ut in eo perpendamus non esse impossibile, quod de nostra dicdmus fiitura tclocitale, praesertim cum rebusanintatis soleat inesse majar velodtas, quam inanimitatis. Praestabunt viribus, quicunque meruerint supernis civibus assodarl, in tantum, ut maUatenus illis obsistere quidquam valeat; vel, si movendo aut evertendo voluerint quid a suo statu quomodocunque divertere, ncKi iliico cedat. ^ec in eo quod dicimus, majori oonatu laborabunt, quam nos modo in motu oculorum nostrorum. Ne, qnaeso, cxcidat animo, quam adipisoemur, Angelorum similitudo, quatenus si hic aut his quae dictori sumus aliud exemplum non occurrit, ipsa occurrat, atque in qnibias Angelos valere canstiterit, etiam nos «que valere prohet et asseraL — Quicunqiae igitur Angeiorum fuerint similitudinem assecuti , eorum quoqoe libertatem neoessario assequentur« Itaque sicut Angelis nihil obsistit, nec aliquid eos impedire, vel constringerc potest, quin pro vdle «uo cuncta liberrime penctrent; ita non erit obstaculum ullum quod nos retar8itJ det, ncc clausura quK nos detineat, nec elementLini quod nobia ad vellc parum obsistal. — De sanhate quid melii:s did poterlt, quam quod pMlmista canit : Salits, inquiens, justorum a Dominof Quibus autcm fuerit a Domino vero sanitas, quce surrepere poterit inlirmitasi Credere et incunctanter astruere licet, sanitalem vitac futurs ila jugera et iacommutabilem ac inviolabilem fore, ut ineffablli quadam atque sensibili suavitatia dulcedine totum hominem repleat; et omne quod alicujus in ae vicissitudinis, mutsbilitaiis, aui Ia:aionis suspiciones prKiendere queat, procul arceat atquc repelial, — In illa futura vita insslimabilis deleclalio quaedam bonoa inebriabit, el dulcedine sui lotos eos inEeslimabili exundanlia catiabil. Quid dixi '!
Toloa oculos, aures, nares, os, manus. pedes, guttur, cor. jenic, pulmo, osaa, medullfls, exta eliam ipaa ; el cuncta ^gillatim, singulaque membra coTum in communi, tam mirabili delectntionis ei dulcedinis sensu complebunlur . ut fere lotus homo torrente votuptatis Uci poietur, et ab ubertale domua ejus inebrielur. — Qui ergo hascbona fuerlt adeplua, non intelligo ad quid pro commodo corporis sui ulteriua porrigatur afiectus, lolummodo adsit ci, quam cunctos appetere diximus, -' Lirnilas vllie ; aed isia illi mi1 decrit, quia justi in perpe1 fulura lTB« BO«A AN as SE? TEH. — LiE qui crahis qUEe sed ad animar illa ad corpus refeninlur, quas n hiiomim seplenario constitula non modicum plac«n quK sapore auiem hic : apientia, amiciiia concordia. potesias, honor, secu itas, gaudium.
Sapien itt igivoluerint, nihil sil quod ignorent. Scient enim cuncta qua; scienda fecit . Deua : tam ea qua: prEeierita, quain qux hujua aeculi aunt tutura. Ibi a singulia omnca, et ab omnibus singiili cognoseentur, ncc quem- ■ quam omnino lalebit qua pHtiiS,, qua gente, qua atirpe quis edittis. fuerll, vel quid in vita fecerit. — Amiciiia in tantum singulorum intima erga aingulos suo fervore. complebit, ut amor cujusque i: queraque suffidat cuiquc, pnescrtim cum omnes unura corpus unt Chriati, et Christus, qui est ipsa, sit omnium capui; nee nori se affeciu compleclantur. qt membra uniua corporis sibi in«icem copulaniur.
Amabis igituc aat^ nea, ul temetipaum, et amabei^ ftb omnibuB, ui ipai a sc. Puu^ abundans eris in dilectione, quatidt hoc libi fuerit in possessionel A6 tamen isla transi, ct contemplat* ipaum per quem hecc bona Ila pruvenere; et percipies, quia il^ plua quam tu leipsum, el omncs alii incomparabiliter a le; ei tu super leipsum jne^ quadam auavitate illura amabis. Erit itaque tanta in cuncll» co cordia, ut in nuUo seniias sliqiie diacrepare ab ea, quod tc conather! velle; corpus unumerimua. Bponjj Christi erimus, quicunquc ibicJ mus. Non ergo major intor n discordia eril, quam nune i inter uniua corporia membra. \ rum sicutvidcs in motu oculotuia qiiod illuc quo unus vi alius aequitur ; iia quocunql luum {vclle converleria. velle oiT nium sine discepiationc illieo pr« siQ habebis.
Q.uid diitiomnvum? Ijil Dei volunias non crit a tus dlve sed slcut tu quod iile, ita et il in cuneiis quod lu. Caput i 8i$ a suo corpore quomodo discreparet ? — Cum itaque Deum et omnes voluntati tuae concordes habueris, profecto nihil voles, quod non possis. Omnipotens igitur eris tuae voluntatis, quoniam ipsum Omnipotentem habebis in omnibus concordantem tuae voluntati. — Itaque cum haec tibi tanta potestas afFuerit, honof condecens potestati minime deerit. Igitur dum possessione horum bonorum quae digessimus felix fueris, numquid sufficiens tibi videberis? Maxime, inquis.
— Itaque cum tua vita perpetuo duret, in iiia vita; et haec omnia tibi habenti, securitas quoque ea ampiius non perdendi certo arriserit, obsecro, quid existimas tibi erit? Securus igitur tantorum bonorum perpetuo erit, nec alicujus tibi adversari volentis incursum timebis. — Potestne ergo illius gaudii modus a quoquam homine penetrari, cum ultra mille millia, et decies centena millia innumerabiles ibi sint, et omnes eadem beatitudine perfruantur; nec ullus eoruni sit qui non tantum de bono alterius gaudet, quantum de suo ? Praeterea videntes Deum ipsum supra quem ipsi se amabunt, ipsos amentem; et inteliigentes se inenarrabiliter, plus quam semetipsos illum amantem in gloria, ejus mirabili et ineffabili exsultatione exsultabunt.
« Cum igitur justi fuerint tanta felicitate beati, restat ut injusti per contrarium sint inaestimabili quadam infelicitate miseri. Sicut enim istos mira pulchritudo, velocitas, fortitudo, libertas, sanitas, voluptas, alacres faciet et jubilantes ; ita illos immanis et inaestimabilis foeditas, tarditas, imbecillitas, servitus, languor atque dolor, moerentes reddet et ejulantes. Sane diuturnitatem vitae, quam isti pro fruendis bonis summo amore complectentur, illi pro interminabili poena qua torquebuntur, quoniam inerit illis, summo odio exsecrabuntur. De sapientia vero quid dicam non invenio, nisi quia sicut justis erit in gaudium et honorem, ita injustis quidquid scicnt, in moerorem et confusionem. Ajnicitia autem, qua ad invicem pii summa jucundiiate copulabuntur, si qua impiis erit, in tormentum eis erit ; quo enim magis quosque amabunt, eo gravius in eorum poena dolebunt. Discordiam habebunt cum omni creatura, et omnis creatura discordabit ab illis. Hinc ergo pro potestate bonorum tanta impotentia eos sequetur, ut omnino nihil eorum quae voluerint, possint ; et . quidquid habuerint , nolint.
Pro igitur honore Sanctorum obtinebunt perenne opprobrium. Et haec quo fine claudentur ? Vere sicut amici Dei securi erunt se nunquam amissuros bona sua ; ita isti inimici Dei omnino desperabunt se jam amplius evasuros haec mala. Pro aeterno ergo et inefFabili gaudio beatorum, herediiabunt incogitabilem tristitiam, omnes qui pro impoenitudine reatus sui, transituri sunt in societatem daemoniorum : » haec Anselmus.
Sunt etiam in inferno, sicut et in coelo, diversae mansiones, meritis singulorum correspondentes. Unde Chrysostomus : a Sicut in regno coelesti mansiones multce sunt, id est differentiae praemiorum ; sic et in gchenna diversae sunt mansiones, id est differentiae suppliciorum : omnes tamen poenam aeternam sustinebunt, sicut omnes electi denarium eumdem habebunt, quem paterfamilias dabit omnibus, qui, scilicet in vinea operati sunt. No* mine quippe denarii , aliquid omsecdnda: partis caput lxxxviii. nibuseleclis cammune iotelligitnr, scilicet vita teterna, e\. Deus ipac, quo amnes quidcm coctmuniter, sed impiiriter fruentur. Nam licut differens erit darificatto corporum, ita dtSerens erit et gloria. aoimarum. Stella mim , ut ait Apostolus, a steUa, id est electus ab electo, differt in utraque, videlicet mentiB el corporia claritate.
Alii aliii riusque spcciem Dei contemplabuatur; et ipsa contemplandi diffecentia , mansionum diversitas vocatur. Una. igitur est domus, id esl denarius ; seJ JJver^tas esl ibi mansionum, id est differentia claritalis in beatiludine, qus utique viia oraniura : d lisc Chrysostomus. linde et Augustinus : «. Quod aulem ilii Euturi aiin. c pro roeriti» prxiuiorum, edam gradua hi>norum atque gloriarum, nultatenus est am bigendum. Atque iJ et beata ilti civitas magnum in se bonum videbit, quod nulli superiori nulhis inferior invidebit; tam noUel uinia quisque ease quod non accepit. qusm nec in corporc valt aat oculus, qui cst digiius.
Sic ttaqne habebit hoc donum allus altc nus, ut hoc quoque douuiii beat, nec velit ampHtta : n Augustitua. Poasumua etiam dirum sumere , secttndum cbopw Angelorum , ad quo rescauratHiBm homn < quia enim de singulis choria aiiqai Angcli ceciderunt, el in tanto mero, quod unum chorum pe fecissent, ideo dicitur decimas rus cecidissc, et ideo ruina euj bet chori debet per eleclOB reparan. . ORATiO Domine Jeso Christe, mihi fragili concede, ut inter diversas hujus vitff dulcedinea corpors vivens, mente in infernum descendan:, et pcenas pecrcaloribus paiatas considerans et mediians, magis sollicite a peccaiis c veam , ne moriens illuc dcscendere, et p<£nas ipsas experiri compeUofi Da etiam mihi, Domine, inter multas hujus vitfe ainariludinea diviin dulcedini inhiare, et ad tEtemam besiiludinero suspirare illicque mei tenere; et fac ut semper libi adhseream, nibii prKter te diligam, i quKram, nihil etiam cogitare concupiscam , el sic landera ad te Detua e Dominum meura perveniara. Amen. CNJS: ^z
Notes
- 1 ↩The term 'impoenitudine' refers to the state of being unrepentant or lacking the grace of contrition.
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