Summa confessorum

Table of contents :
Front Cover
THE REVD. F. BROOMFIELD M. A., PH. ...
ANALECTA MEDIAEVALIA NAMURCENSIA ...
INDEX TOTIUS OPERIS ...
ABBREVIATIONS ...
PREFACE ...
INTRODUCTION ...
THE AUTHORSHIP OF THE SUMMA ...
1317, John of Oxford (5), and ...
of the de Chobhams who lived in London during the ...
clerk in the bishop's court. Hence, we cannot ...
1237 or 1238 another Thomas was subdean (117)...
DOCUMENTS ISSUED BY THOMAS ...
Censures of this kind were not unknown (255)...
of his officials knew the summa, since canon 61 ...
PROEMIUM ...
penitentia. Quarto bl, quis et qualis bm debeat ...
(ARTICULUS PRIMUS) ...
amicos sacerdotes impetrent ab eis ut gratis sine pactione lucri ...
Talis autem penitentia nunquam iniungitur clerico, quia qui ...
essent filii dei spirituales br. Hanc plagam sanat hocbg ...
(Distinctio tertia) ...
exercent bl in cu/riis principum, ut in ...
recipiat ordines ab episcopo ignorante, ordines suos furatus est...
hostiuma¹, non propter hocal efficitur irregularis 4. Sed si ...
(ARTICULUS QUARTUS) ...
mobiles sunt, ut bd septuagesima, quadragesima, pascha ...
sepe accipitur/ pro virtute. Secundus sensus est in ...
(cap. v. Que sint necessaria in baptismate...
mus et catechismus et inunctio olei, quia licet omnia ...
impedire virtutem baptismatis, quamvis te impediat ...
(cap. v. De variis questionibus.) ...
non potest ed a se ipso accipere eucharistiam, quia ...
suum adim conspectum populi in, debet providere quod to ...
f. 25va R et ita dogmatizant me quidam quod ...
ministraverint qe in suis ordinibus, utrum scilicet dixerint vel ...
nobis sb, sed ad finem precedentis lectionis, et ...
vase ligneo, quia lignum bb porosum est be, ...
bretur sub diu bv, id est sub aere nu...
(cap. vi. Si sacerdos egrotet in missa...
f. 26va C corrodat formam panis. Et in ...
enim talis esse conditio av quod evacuat substantiam matrimonii, ...
manifestis ¹¹. Diligenter ergo debet sacerdos inquirere bo quando ...
Item, si ex pari consensu velint intrare religionem, ...
Si tamen ee altera persona fuerit in annis/ discretionis ...
f. 17va L ...
filius est ei in tertio gradu primi generis affinitatis °°...
et vi habens eam in uxorem, petiit vk Rachelem ...
Est autem adoptio iuris civilis constitutio qua quis aliene ...
nium postea contractum non dissolvatur af nisi fuerit alia causa ...
non possit alia sequi, sed quia sepe solet ita ...
prophetie'. Et ita quilibet sacerdos habet clavem scientie...
est iniusta sententia quando non observatur ordo iudiciarius ...
quia volunt quod abbas eorum sciat de quolibet cuius ...
confiteri. In omni tali casu necesse est sequi consilium ...
simile in foro iudiciali 4. Aliquis enim petit debitum ab ...
tor, vel scortator, vel fenerator, vel si ...
certus est quod infirmitas ad sua non potest crescere, ...
amisit. Nec oportet eum cogitare de preteritis at, ...
tiam ei debeat iniungere¹. Ex quo enim deus tantam ...
Patet igitur bd ex predictis quantum peccatum sit decurtare ...
(Distinctio secunda.) ...
aliquem ab uno peccato nisi fuerit absolutus abag omnibus, ...
comeditdy nisi unicam buccellam, scilicet dz unum ...
suntm, sed vix" fideliter exercenturº, ut officium ...
Notandum est aq preterea quod omnes peccant mortaliter qui ...
suam et se pugnando, sicut licet a ei defendere ...
Item, notandum quod mercenarii inviti faciunt eleemosynas ...
Hoc autem genere peccati multum laborant clerici qui vivunt ...
nisi clericis vel religiosis personis, quia laicus talia possidere ...
ļ ...
(Distinctio quinta). ...
Quomodo autem perfectus vel imperfectus possit damnum vel ...
(ARTICULUS SEPTIMUS) ...
illius peccati 2. Et ideo am non sunt tales circumstantie ...
tamen de misericordia divina quod ipse suppleat in purgatorio ...
Cum igitur gravissima sit penae in perpetuum suspendi a ...
Si autem sit vir scurra vel histrio et velit uxorem ...
fuerit ca omissa, tamen credimus quod semper est subintelligenda...
Et ita, licet meretrices et histriones non suspendantur ab ...
vel de ad alios actus legitimos, quia semper infames ...
obolum potest sibi retinere, sed alterum tenetur restituerely, ...
utriusque voluntate virgo corrumpitur, patre iniuriam statim ad ...
virum suum corripere cm et auferre ei en pravam vo...
transeat ad amplexum alienum. Quod autem diximus de muliere...
Pena autem deprehensorum at in adulterio est quod publice ...
excommunicationem¹, quia libera debent esse... matrimonia. Solent ...
et iucunda. Et in aliis amplius ei af serviat...
f. 63va C vadat, ibique deoth cunctis diebus ...
sione talium sacerdotum et talium muliercularum hu curam f. ...
Est ergo consilium quod simulet se tali die en infirmam...
(Distinctio tertia.) ...
(Distinctio quarta.) ...
habuit, quia quilibet tenetur omni die rogarea pro omni ...
non est eis neganda ce christiana sepultura cd videtur ex ...
eis cz transitus per locum insidiosum da et in tempore ...
audientis si recte intelligat, non secundum sensum proferentis 29...
est peccatum patientis dp, habemus exemplum de beata Agnete...
corpora vestra... super terram¹5, id est ita extenuate ...
Nunquam enim debet esse in illo loco sacerdos gk residens...
suas propter diversas causas odio haberentim, et si impunitatem ...
ut illa die quecumque ipsa ms esset penitens sentiret dispendium ...
patris comedisse4. Ionas etiam ac propheta sorte deprehensus fuit ...
tamen ista mihi displicet consuetudo ad negotia secularia et ad ...
is ea pro quo ipsum offerturer sacrificium es mortis incurrat ...
dictum est qui per verba sacra voluerunte coniurare et incantare ...
revelationis orirentur bx, Ioseph se preferendum fratribus somnio by ...
periurio, quia indiscretum fuit iuramentum, et non tenereturbh ...
sive ex dono alterius semper detecto vitio, id est ...
scelus aliquod commiserit, quiam sicut dicit canon, nemo ...
idem quod defendere eos post maleficium, Quinto modo dicitur ...
tenetur eam restituere, sed quam cito incipit esse male ...
bus et cum raptoribus 12 qui ei nihil dabant nisi ...
commodo tibi usque ad talem terminum. Si autem statim ...
iudicio quod oa mihi debetur, possumne ob dare ei ...
etag aliis modis pro defenda causa quam suscepit ah 8. ...
impedimento deo serviatur quam ut cb prosperitas sit in ...
uxorem suam in agro suo, sed emit totum agrum ...
(Distinctio septima.) ...
(Distinctio octava.) ...
ex prosperitate alterius y pena est, sed illa pena ...
Pessimum est peccatum accidie, quia per tedium et" ...
non est hic, quam ut dicat: hick est ...
peccatum m non abstulit eis" meritum, et/ ...
dici: quid hic statis tota die otiosi?¹ ...
Non enim credendum esty hereticis qui dicunt quod omne ...
(cap. iiii. De iuramentis iudeorum et paganorum...
aliaes causa iurat vel pro turpi causa iurat vel pro ...
Verumtamen si aliquis fk per magnam violentiam compellit ...
Preterea, omnibus periuris et omnibus qui sine causa iurant...
interius, quia habitum suum non potest relinquere. Cetera ...
laici dominium habents et curam omnium exteriorum et provident ...
ad tempus, ut in periculosa peregrinatione vel in necessitate ...
astringat se ad orandum pro illis tot tempore vite sue ...
De communatione autem et dispensatione votorum supradictum ...
Istud autem generale est sciendum omnibus sacerdotibus ai quod ...
septem ...
APPENDIX A(2) ...
APPENDIX A(3) ...
APPENDIX A(4) ...
APPENDIX A(5) ...
APPENDIX (A6) ...
APPENDIX B ...
APPENDIX C ...
vol. II, ...
vol. V, p. 3, n. ...
APPENDIX D ...
APPENDIX E ...
APPENDIX F ...
within it. Furthermore, the traditional doctrine that custom ...
BIBLIOGRAPHY ...
Incunabula: ...

Citation preview

ANALECTA MEDIAEVALIA NAMURCENSIA

25

Thomas,of

Chobham

THOMAE

SUMMA

DE

CHOBHAM

CONFESSORUM

EDITED BY

THE REVD. F. BROOMFIELD M. A. , PH. D.

EDITIONS NAUWELAERTS

BEATRICE-NAUWELAERTS

2, PLACE MGR LADEUZE

4, RUE DE FLEURUS

LOUVAIN

PARIS (VI )

ANALECTA MEDIAEVALIA NAMURCENSIA

Cahier 1. - Ph. DELHAYE, Une controverse sur l'âme universelle au IX siècle, 1950, 72 p. Cahier 2. - C. LAMBOT, Ratramne de Corbie, Liber de anima ad Odo nem Bellovacensem, texte inédit, 1952 , 158 p. Cahier 3. - Ph. DELHAYE, Gauthier de Châtillon est-il l'auteur du Mo ralium dogma ?, 1953, 89 p. et 10 tableaux synoptiques. Cahier 4. - J.A. DUGAUQUIER, Pierre le Chantre, Summa de Sacramen tis et animae consiliis, première partie, 1954, CXII +204 p. Cahier 5. ― Ph. DELHAYE, Florilegium Morale Oxoniense, Prima pars, Flores Philosophorum, texte commenté, 1955, 130 p. Cahier 6. - H. TALBOT, Florilegium Morale Oxoniense, Secunda pars, Flores auctorum, texte inédit, 1956, 220 p. Cahier 7. - J.-A. Dugauquier, Pierre le Chantre, Summa de Sacramen tis et animae consiliis, deuxième partie, 1957 , XVI + 552 p . Cahier 8. P. MICHAUD-QUANTIN, Godefroy de Saint-Victor, Fons philo sophiae, texte annoté, 1956, 72 p. Cahier 9. - Ph. DELHAYE, Le problème de la conscience morale chez S. Bernard. Etudié dans ses œuvres et dans ses sources. 1957, 120 p. Cahier 10. Fh. DELHAYE, Permanence du droit naturel, deuxième édi tion, 1967, 156 p. Cahier 11. - J.-A. DUGAUQUIER, Pierre le Chantre, Summa de Sacramen tis et animae consiliis, troisième partie ( III, 1 , Prole gomena), 1961, 491 p. Cahier 12. A.-M. HAMELIN, L'école franciscaine de ses débuts jusqu'à l'occamisme, 1961 , 78 p. Cahier 13. P. MICHAUD-QUANTIN, Sommes de casuistique et manuels de confessions du XII° au XVI° siècle, 1962 (épuisé) . Cahier 14. A.-M. HAMELIN, Un traité de morale économique au XIV* siècle. Le Tractatus de Usuris de Maître Pierre d'Alexan drie, 1963, 228 p . Cahier 15.- H. Maisonneuve, La morale chrétienne d'après les Conciles des X et XI° siècles, 1963 , 46 p . Cahier 16.— J.-A. Dugauquier, Pierre le Chantre, Summa de Sacramen tis et animae consiliis, troisième partie (III, 2 a , Texte) , 1963, 429 p . Cahier 17. J. LONGÈRE, Alain de Lille , Liber Poenitentialis , tome I, Introduction doctrinale et littéraire, 1965, 268 p . Cahier 18.--- J. LONGÈRE, Alain de Lille, Liber Poenitentialis , tome II, La tradition longue, 1965, 222 p . Cahier 19. R. BULTOT, Le Dialogus de mundi contemptu vel amore, attribué à Conrad d'Hirsau, 1965, 96 p. Cahier 20. F. VANDENBROUCKE, La morale monastique du XI° au XVI* siècle, 1966, 210 p. Cahier 21.-- J.-A. DUGAUQUIER, Pierre le Chantre, Summa de Sacramen tis et animae consiliis, troisième partie (III, 2b, suite et tables) , 1967, 490 p. Cahier 22. A.J. GONDRAS, Pierre de Falco, Questions disputées ordi naires, Tome I , 1968, 330 p . Cahier 23.— A.J. GONDRAS, Pierre de Falco, Questions disputées ordi naires, Tome II , 1968, p. 331-624. Cahier 24. A.J. GONDRAS, Pierre de Falco , Questions disputées ordi naires, Tome III , 1968 , p. 625-900. Cahier 25. F. BROOMFIELD, Thomae de Chobham summa confessorum , LXXXVIII-722 p. Hors série 1 . Ph. DELHAYE, L'organisation scolaire au XII siècle . Tra ditio, 1947, 70 p . atica et « Ethica» au XII siècle. 2. Ph. DELHAYE, « Grammatica» 1958, 56 p. 3. L. HAMAIN, La béatitude imparfaite chez Saint Thomas (sous presse) . 4. M. HUFTIER, Libre arbitre, liberté et péché chez Saint Augustin, 1966, 100 p .

8

MATRI PATRISQUE MEMORIAE HAS QUALESCUMQUE LABORIS SUI PRIMITIAS IN PERENNE GRATI ANIMI ET FILIALIS AMORIS TESTIMONIUM D.D.D. Editor

INDEX TOTIUS OPERIS

ABBREVIATIONS PREFACE

IX

INTRODUCTION : The Historical Background Authorship of the Summa Biographical Note Documents Issued by Thomas of Chobham The Date of the Summa . The Place of Writing The Sources Influence of the Summa The Manuscripts and the Printed Editions THE

TEXT

XI XXVI XXVIII XXXIX XLII LXII LXIII LXIX LXXVI 1

APPENDICES : A Additions to the Text . B An Opinion Attributed to Praepositinus · by the Printed Editions C Surviving Manuscripts of the Summa . D Other Works Attributed to Thomas of Chobham E Notes on the Councils and Episcopal Statutes · FA Note on Custom

BIBLIOGRAPHY

574 582 583 595 599 603 606

INDEXES : Index Sacrae Scripturae Index Scriptorum Collectiones Canonum Collectiones Decretalium Index Conciliorum Index Constitutionum Episcoporum Index Auctoritatum . Index Nominum et Locorum Index Rerum Principalium · Index Summae .

637 643 663 674 677 679 681 686 693 707

#

ABBREVIATIONS

AA. SS. add. BD. Bernardi S. decretalium

CANTOR, f...

CANTOR, t...

CJ. CTh. corr. Dig. D.T.C. Gloss. Gloss. interlin. Gloss. ord. GUIDO DE ORCHELLIS,

Inst. M.

om . PL. ROBERTUS DE COURÇON,

Acta sanctorum addidit. BURCHARDUS WORMATIENSIS, Decretum, P.L. 140/537-1058. BERNARDUS PAPIENSIS, Summa decreta lium, ed. E.A.T. LASPEYRES , Ratisbon , MDCCCLX . PETRUS CANTOR, Summa de sacramentis et animi consiliis, Troyes, Bibliothèque Communale, MS. 276. PETRUS CANTOR, op. cit. , ed . J. A. Du GAUQUIER, Louvain-Lille, t.i., 1954, t.II, 1957. Corpus iuris civilis, Codex Iustinianus. Corpus iuris civilis, Codex Theodosianus. correctio. Corpus iuris civilis, Digesta. Dictionnaire de théologie catholique. Glossa. Glossa interlinearis. Glossa ordinaria. GUIDO DE ORCHELLIS, Tractatus de sa cramentis, ed. D. and O. VAN DEN EYNDE, (Franciscan Institute Publications), Lou vain-Paderborn, 1953. Corpus iuris civilis, Institutiones. J. D. MANSI, Sacrorum conciliorum nova et amplissima collectio, 31 vols. , Floren tiae, MDCCLIX - MDCCXCVIII . omisit.

J. P. MIGNE, Patrologiae cursus completus. DE COURÇON, Summa, pt . I, ed. V. L. KENNEDY, in Robert Courson on Penance, in Mediaeval Studies, vol. VII , 1945, pp. 291-336. Robertus Flamesburiensis f... ROBERTI FLAMESBURIENSIS Summa con fessorum, Cambridge, University Library , MS. Ii.6.18. ROBERTUS FLAMESBURIENSIS ed. ROBERTI FLAMESBURIENSIS Summa de matrimonio et usuris, ed. J. F. VON SCHULTE, Gissae, MDCCCLXVIII . rubr. rubrica. S. summa.

VIII

ABREVIATIONS

Sent. sententiae, sententiarum. super scripsit. s. script. Sarum Charters and Documents Charters and Documents illustrating the History of the Cathedral, City, and Dio cese of Salisbury in the Twelfth and Thir teenth Centuries, ed . W. R. JONES and W. D. MACRAY, (Rolls Series), London, 1891. YD. S. IVO CARNOTENSIS, Decretum, PL.161 / 47-1022. YP. S. IVO CARNOTENSIS, Panormia, PL.161 / 1015-1344. Z.f. kath. Theologie Zeitschrift für katholische Theologie. III Lat. Concilium Lateranense tertium. Concilium Lateranense quartum. IV Lat.

PREFACE

The whole subject of the Summae confessorum has been too much neglected : no complete edition of any summa has been published, and for the most part they exist only in manuscript. Yet their nature makes them a valuable source for the medievalist. The historian of the intellectual movement will find much of interest in them since they reflect the teaching of the schools , and enable us to see what contemporary scholars thought to be of practi cal importance and what they considered to be of theoretical value . As popular manuals they form a chapter in the history of clerical education. Above all these summae are of importance to the social historian.

The sacrament of penance necessarily penetrates every corner of daily life, nothing is outside its scope . Birth , marriage and death, sex, the care of children, education, amusements, superstition, economics, the duties of the various states of life, all these and other aspects of the "daily round" provide the subject matter of the sacrament. A hand-book of instruction for confessors should, therefore, provide an intimate glimpse of the life of the period in which it was written . What these books reveal are people, the men and women who lived, worked and enjoyed themselves, who sinned and repented . Thomas of Chobham's summa has suffered more than others from neglect : it was not studied by Dietterle and Ziegler in their work on the summae ( ¹ ) , yet the mere fact that it was a "best seller" makes it worthy of attention. Moreover, it is one of the earliest (¹) J. DIETTERLE, Die Summae Confessorum (sive de casibus conscien tiae) von ihren Anfang an bis zu Silvester Prieras, in Z. f. kath . Theologie, t. XXIV, 1903 t. XXVIII, 1907 ; for details see the bibliography. J. G. ZIEGLER, Die Ehelehre der Pönitentialsummen von 1200 - 1350, Regensburg, 1956. Thomas' summa is discussed by P. MICHAUD-QUANTIN, A propos des premières Summae confessorum, in Recherches de théologie ancienne et médiévale, t. XXVI , 1959, pp. 264-306.

X

PREFACE

examples of the genre and certainly one of the most comprehen sive, which probably accounts for the important place it holds in the history of medieval religious writing. Here we have a treatise that covers the entire field of the cure of souls seen from the point of view of a theologian and confessor, a man who had an intimate knowledge of people, who knew their temptations, their trials and their difficulties , the good that was in them as well as the evil . From out of his academic knowledge and his experience Thomas compiled a guide for his fellow priests, the Summa Cum misera tiones domini. The Introduction deals only with the barest essentials in so far as they are necessary for throwing new light -- however tentative ―――――――― on a much neglected figure and his work. It would be tedious to name all those from whom I have re ceived help, but my debt to the Most Reverend Monsignor C.C. Cowderoy, Archbishop of Southwark, to Dr. Walter Ullmann and the Very Reverend Canon R. Corboy, Master of St. Edmund's House, Cambridge, cannot be passed over in silence . Monsignor Cowderoy gave me the opportunity to undertake this work, and it is my very welcome duty to express my gratitude to him. How much I owe to Dr. Ullmann's advice, criticism and constant in spiration and encouragement can be known only to me. I con sider myself fortunate that a classicist of Canon Corboy's wide lin guistic experience should have placed his Latinity at my disposal and read the entire text. I must also express my gratitude to the Revd. F.L. Mooney for reading the proofs, and to the Revd . P McHugo for help with the Indexes .

INTRODUCTION THE HISTORICAL BACKGROUND

The Church has always thought of herself as the Body of Christ, as the visible guarantee of the invisible presence of the Word made Flesh, as wholly directed towards the supernatural, but at the same time a visible social organism. Like any human society, the Church had to be organised if she were to reach her end, and organisation could only come from authority revealing itself in legislative activity. This activity soon brought into being such a multiplicity of scattered legal sources that it was impossible to know where and what the law was. An effort had to be made to bring order into chaos . Beginning with the Quesneliana -- c . 495 or the beginning of the sixth century - compilation after compilation of canons went into circulation in both East and West in an attempt to reduce the confusion. These early collections cannot be called legal text-books, but nevertheless they were the beginning of a tradition that was to culminate in the Decretum Gratiani and the birth of canonistics. The great step forward in the intervening period was the emergence of more systematic compilations as a result of the eleventh century movement to reform the Church . Before the pontificate of Gregory VII, the outstanding example was the Decretum of Burchard of Worms who intended his work to be a contribution to ecclesiastical reform, and whose choice of canons was dictated by the end he had set himself. An even greater advance came with the Gregorian reform, since the importance attached by the pope to a collection of canons dealing with the papal prerogatives led to a far more systematic approach than had prevailed . Some compilators became highly selective in their choice. of sources in order to prove and illustrate the thesis of papal supre macy, and their collections were text-books devoted to a single theme (¹). (1) W. ULLMANN, The Growth of Papal Government in the Middle Ages, London, 1955, pp. 359-363.

XII

THE HISTORICAL BACKGROUND

This approach was not new. The quarrel of the sacerdotium and imperium provided the stimulus that led to the systematic collection of canons dealing with the hierocratic theme, but the change in penitential discipline had already provided the motive for con centration on the theme of penance . When as a result of social changes public penance became less and less common, and private penance increased in frequency and importance, the office of confessor inevitably became prominent . Priests sat in the court of conscience, and like their brethren in other courts needed instruc tion in the law that they administered . This need was met in the customary way by the collections of canons known as the peniten tials whose authors set out to offer lists of sins and the correspond ing canonical penances (2) . Related though they were to the other canonical collections and destined to undergo a development analogous to theirs, nevertheless from the seventh century onwards the penitentials were a quite separate genre with a life of its own that was to come to maturity in the summae confessorum. The line ran from works such as that attributed to Theodore and the Iudicia Cummeani through productions of the eighth century like the libri poenitentiales ascribed to St. Bede the Venerable and Egbert of York, the collections of the Carolingian reform, the early eleventh century Corrector or Medicus of Burchard of Worms, until at last with Bartholomew of Exeter in the latter half of the twelfth century the summa confessorum emerged in a recognisable form . Since before the appearance of the Decretum Gratiani there was little or no juristic speculation, the penitentials provided a rigid penal code to be applied mechanically by the confessor (³) . The change was to come, as it did in all branches of scholarship, with the twelfth century. Gratian with the aid of the rediscovered principles (2) Much has been written on the penitentials. See the bibliography in P. ANCIAUX, La théologie du sacrement de pénitence (Universitas Catholica Lovaniensis Dissertationes ad gradum magistri in Facultate Theologica vel in Facultate Iuris Canonici consequendum conscriptae, Series II, t . 41) . Louvain-Gembloux, 1949, p. 8, n. 6. (3) Some of the penitentials, especially the later ones, allowed for the exercise of discretion on the part of the confessor, T. P. Oakley, English Penitential Discipline and Anglo - Saxon Law in their Joint Influence (Columbia University Studies in History, Economics, etc. , no. 107), New York, 1923, p. 65 ; IDEM, The Penitentials as Sources of Medieval History, in Speculum, vol . XV, 1940, p. 211 ; M. W. BLOOM FIELD, The Seven Deadly Sins, Michigan, 1952 , p . 98 .

1 :

1

1

THE HISTORICAL BACKGROUND

XIII

of Roman Law and his technique of resolving contradictions founded the science of canon law that henceforth was to develop as an academic discipline in its own right. Armed with the tech niques of the Decretum, the decretists and early decretalists set about attacking not only the interpretation of individual canons and decretals, but also the problems of jurisprudence posed by the legislative activity of an authority that holds the place of Christ on earth. Clearly, the birth and growth of canonistics could not but have far reaching consequences for the administra tion of penance. At the same time, theology was reaping the benefits of the intellectual revival. As in law, so in the study of revelation, the twelfth century laid the foundations of a new epoch in christian thought. By no means the least significant aspect of the masters ' work was the development of the treatise on penance which evolved in a remarkable way during the second half of the cen tury (*), and which assumed an ever-increasing importance in theological literature . More topics came up for discussion ; analysis of the sacrament grew subtle and penetrating, and deeper insight was obtained into its problems and implications. Nor was the interest of the theologians confined to speculative questions. It would be wrong to assume that increasing specialisation led to practical matters being absorbed by the law schools (5), since about the only subject that was not discussed by both theologians and canonists was penance, which from the time of Gratian had come to be the almost exclusive preserve of the theologians (6). The Parisian theological schools shewed a tendency to follow the practical trend of William of Champeaux and Anselm of Laon (7), and this must have been strengthened by the long ponti (*) For the development of the tractatus de poenitentia see P. ANCIAUX , La théologie du sacrement de pénitence, pp . 58-135. (5) D. W. ROBERTSON, The Cultural Tradition ofHandlyng Synne, in Speculum, vol. XXII, 1947, p. 170, held that the legal elements of the penitentials became the province of the canonists, and the theological that of the theologians. (6 ) Huguccio was the only decretist who commented at length on the Distinctiones de poenitentia. See P. FOURNIER and G. LE Bras, His toire des collections canoniques en occident, t. II, Paris, 1932 , pp. 314-361 ; J. DE GHELLINCK, Le mouvement théologique (Museum Lessianum, section historique, no 10), Brussels, 1948, pp . 416-510 ; P. ANCIAUX, op. cit., pp. 111-113. (7) M. GRABMANN, Die Geschichte der scholastischen Methode, t. II, Freiburg, 1911, p . 478.

XIV

THE HISTORICAL BACKGROUND

ficate of Maurice of Sully , bishop of Paris from 1160 until his death in 1196. Maurice's interests were largely practical, and his prestige among scholars and his authority as bishop must have helped to turn the masters' attention towards those subjects in which he himself was interested (8). The tradition was followed by Peter Comestor (9) , and in Peter of Poitiers' Book of Sentences the study of moral problems took a more prominent position than in previous works of the kind, and henceforth continued to develop in the summae (10) . At the end of the twelfth century and the be ginning of the thirteenth, the summae of the two greatest repre sentatives of the practical school made their appearance, the Summa De sacramentis et animi consiliis of Peter Cantor (¹¹) , and the summa of his leading disciple Robert de Courçon (12). The study of moral problems by the theologians met a need that canonistics could not . Credenda are the starting point of both theology and canon law, but while dogmatics deals with the data of revelation from the speculative point of view, law has to accept the theologians ' conclusions and limit itself to the study of the practical lessons drawn them by the Church's legislative authority. Furthermore, law can only concern itself with matters susceptible of proof in the external court, ecclesia de occultis non iudicat (13) . (8) See A. LANDGRAF, Some Unknown Writings ofthe Early Scholastic Period, in New Scholasticism, vol. IV, 1930, pp. 15 , 16 ; C.A. ROBSON, Maurice of Sully and the Medieval Vernacular Homily, Oxford, 1952, pp. 11 , 14. (9) GRABMANN, op. cit. , t. II, pp. 476, 477 . (10) P. S. MOORE, The Works of Peter of Poitiers (Publications in Mediaeval Studies), Notre Dame, Indiana, 1936, p. 172. (11 ) See M. GRABMANN, op. cit. , t . II, pp. 476-485 ; J. de GHELLINCK, L'Essor de la littérature Latine au XIIe siècle, t. I (Museum Lessianum, Section historique, no . 4), Paris, 1946, pp . 79-81 ; P. ANCIAUX, La théologie du sacrement de penitence, pp . 86-89 . An edition is being prepared by J. A. DUGAUQUIER of which two vols. have appeared, Louvain, 1954, 1957. (12) See M. GRABMANN, op. cit. , t. II, pp. 493-497 ; C. DICKSON, Le Cardinal Robert de Courson. Sa vie, in Archives d'histoire doctrinale et littéraire du moyen âge, vol . IX, 1934, pp. 53-142 ; P. ANCIAUX, op. cit., pp. 88, 89. Part of the summa has been edited by V. L. KENNEDY, Robert Courson on Penance, in Mediaeval Studies, vol. VII, 1945, pp. 291-336. KENNEDY has also published a list of the chapter headings, The Content ofCourson's "summa”, in Mediaeval Studies, vol . IX, 1947, pp . 81-107. (13) See S. KUTTNER, Ecclesia de occultis non iudicat, in Acta congres sus iuridici internationalis, t. III , Romae, 1936, pp. 227-246.

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Hence, a wide sphere of human activity fell outside the competence of the canonists, and could only be dealt with by theologians of a practical turn of mind . The rise of the practical school of theology at Paris shews that the need of a body of moral teaching based on dogma was realised , and marks the birth of "moral theology" , the jurisprudence of the internal court that is distinct from both dogmatics and canonistics . It may make for clarity to digress for a moment and discuss "moral theology" in modern terminology. As its name implies, it accepts the conclusions of dogmatic theology, but deals with them as criteria of the christian way of life . Similarly, it accepts the teaching of the canonists, but considers it only in as much as it gives rise to obligations in the court of conscience . Casuistry is merely the application of the principles of moral theology to concrete cases and is no part of the science itself, although, of course, an ability to make judgements of this nature is an essential part of the confessor's equipment . It is the infant moral theology that can be seen, for example, in Peter Cantor's summa. Here is theology under its aspect of the touch-stone of christian morality. Law both canon and civil has its place, but only in as much as it affects the internal court. This reportatio shews that in his lectures the Cantor was one of the founding fathers of what is now known as moral theology. The rapid advance in all branches of scholarship inevitably affected the confessor. By the beginning of the thirteenth century he could no longer be considered as the administrator of a hard and fast penal code. He had become a judge in the full sense with the obligation to base his decisions on the principles of the new born moral theology. Furthermore, he had the duty not only to judge, but also to give counsel to those who came to him in con fession for absolution (14). Hence, an early thirteenth century confessor should have been skilled not only in sacramental juris prudence, but also in the art of directing souls . As judge and counsellor the priest in confession should ideally have been abreast (14) Cf. ADAM OF PERSEIGNE, Epistolae, n. 26 (PL. 211/682) ; Robert DE COURÇON, p. 326 ; Simon of Tournai , Raoul l'Ardent, Godfrey of Poitiers, Robert of Flamborough, and the summa Brevis dies hominis in P. ANCIAUX, La théologie du sacrement de pénitence, pp. 590, 592, 599, 601. According to J. H. MOORMAN, Church Life in England in the Thirteenth Century, Cambridge, 1945 , p. 78, the confessional was the recognised medium of instruction . This seems to need some qualification for the

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THE HISTORICAL BACKGROUND

of the latest developments in all the disciplines that had any bearing on the life of the soul, on bene vivendum in the spiritual sense as Thomas himself implies (15) . Obviously, the old fashioned penitential had become hopelessly inadequate just as the other forms of canonical collections and florilegia no longer sufficed in the schools of theology and law. Collections of sources were still necessary, but much more was required. A confessor needed to be something of the artist since the doctrine ofthe circumstances of sin developed in the Faculty of Arts (16) : a theologian if he were to have the knowledge to instruct and guide his penitent : a canon lawyer in order to be able to deal with sins that were also offences against church law : a civil lawyer since Roman law provided principles for those cases not covered by the canons and decretals (17). If a priest were to be competent according to these standards, he would clearly have to do a vast amount of reading, much of it in highly technical source books . But this would be beyond the capabilities of a man who had no formal academic training . Quite apart from this, the ordinary priest would be unable to afford a large library even if he did want to read (18) . Yet it was the simple

period after 1215, since several English bishops' statutes required the clergy to instruct the faithful from the pulpit in doctrinal and moral matters not found in the old homilies De tempore and De sanctis with confession in view . See D. W. ROBERTSON, The Manuel des Péchés and an English Episcopal Decree, in Modern Language Notes, vol. LX, 1945, pp. 438-447 ; IDEM, The Frequency of Preaching in Thirteenth Century England, in Speculum, vol. XXIV, 1949 , pp. 376-388. Thomas gives several indications that the laity were expected to hear sermons fairly frequently, but envisaged subjects being taught in confession that the episcopal statues ordered to be preached , ed . pp . 44, 243, 297. (15) Ed . p . 43 , 1.3-1.6 Cf. Peter of Poitiers of St. Victor , Unde multi falluntur et fallunt qui nihil vel paululum de iure vel theologia a magistris didicerunt, in A. TEETAERT, Le liber poenitentialis de Pierre de Poitiers, in Beiträge Bäumker, Suppl . III, t. I, 1935 , p. 325. (16) See pp. Ixiv, lxv. (17) For Thomas' use of Roman law see pp. lx , lXIV. ST. RAY MUND OF PENAFORT made great use of Roman law in his Summa de casibus (scil. conscientiae), pt. II , de peccatis in proximis. (18) A. TEETAERT, La confession aux laïques dans l'Eglise Latine depuis le VIIe siècle jusqu'au XIVe siècle (Universitas Catholica Lovanien sis Dissertationes ad gradum magistri in Facultate Theologica conse quendum conscriptae, Series II, t . 17), Wetern-Bruges-Paris, 1926, pp . 233 , 234 ; IDEM, Quelques Summae de poenitentia anonymes de la

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priest who had no access to libraries or to the lectures ofthe masters who had to administer the sacrament . Some medium had to be found through which the learning of the schools could filter down in a diluted and easily digestible form to the ordinary diocesan clergy. The problem was the same one that had called forth the penitentials : how to provide the confessor with the knowledge that he needed . This time the answer was found in the summae con fessorum. These summae have been variously defined but inadequately since it is implied that they are essentially canonical and casuistical works (19) . If this were so, a great many writings would have to be excluded from the genre that rightly belong to it. A summa is a work that presents a systematic treatment of a subject as opposed to one in which an author glosses or comments . In the widest sense, therefore, a summa confessorum is a book that offers the reader a systematic exposition of doctrine concerning the sacrament of penance and its administration. Since these summae were not intended for academic use, they may be defined as popular — in the sense of non-academic and systematic explanations of topics relating to the confessor's office . Here it must be remembered that confession can be approached from more than one angle. An author may be preoccupied with the dogmatic foundations of christian morality: or he may be chiefly interested in canon law in as much as it affects the internal court. Neither of these would cover the entire field of human activity in the christian community, and so an attempt may be made to combine both in a work of moral theology. Again, a writer may be simply a casuist, or he may try to teach the art of ruling souls as it is practised in con fession . Any summa devoted to penance from one or more of these approaches and destined to a non-academic audience is

Bibliothèque Nationale, in Miscellanea Giovanni Mercati, vol . II (Studie Testi no. 122), Città del Vaticano, 1946, p. 314. (19) J. DIETTERLE, Die Summae confessorum (sive de casibus conscien tiae) von ihren Anfang an bis zu Silvester Prieras, in Zeitschrift für Kirchengeschichte, vol. XXIV, 1903 , p . 353, Unter einer "summa confessorum" hat man eine Zusammenfassung der kasuistischen Juris prudenz zu verstehen. A VAN HOVE, Prolegomena, p. 512, n. 480, definiuntur scripta quae referunt iuris regulas in foro poenitentiae appli candas. J. G. ZIEGLER, Die Ehelehre der Pönitentialsummen von 1200 1350, Regensburg, 1956, p. 3. Eine PS ist ein moraltheologisch-kanonis tisches Handbuch.

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THE HISTORICAL BACKGROUND

worthy of the title summa confessorum. The legalistic definitions err by defining the whole genre in terms of one its species. These different angles of approach may be seen in the penitential literature of the late twelfth and early thirteenth centuries, but in general the summae fall into two main classes. There are those that display a legal bias in their treatment of the sacrament, and distinguished from them we have the manuals in which the legalistic element is not so prominent, although, of course, it can never be entirely absent . The first known example of the former class is the summa of the canonist Robert of Flamborough (20), which is very largely a collection of cases of conscience . This concentration on casuistry is typical of the manuals written by the canonists, and plainly shews their authors' legal bias and the predominance of the aspect of trial and punishment. Other works on penance came from the theologians, and do not display this preoccupation with casuistry. Alan of Lille in his Liber poenitentialis shews how the priest is to act in the confessional (21) . The summa of Praepositinus (22) and that which is found in some manuscripts of the summa Breves dies hominis (23) are brief, practical synopses of matter relating to the

(20) Usually known as Robert of Flamesbury. The form "Flambo rough" was established by G. F. WARNER and J. P. GILSON in their Catalogue of the Western Manuscripts in the Old Royal and King's Collection, vol . II, London, 1921 , p. 154. The summa has been partially edited by J. F. VON SCHULTE, Robertus Flamesburiensis summa de matrimonio et usuris, Giessen, 1868. A com plete edition is promised by F. FIRTH, see his preliminary study, The "Poenitentiale" ofRobert of Flamborough, in Traditio, vol. XVI, 1960, pp. 541-556. In the meantime, on Robert see voN SCHULTE, Die Geschichte der Quellen und Literatur des Canonischen Rechts, vol . I, Stuttgart, 1875 , pp. 208-210 ; J. DIETTERLE, Die Summae confessorum (sive de casibus conscientiae) von ihren Anfang an bis zu Silvester Prieras, in Zeitschrift für Kirchengeschichte, t. XXIV, 1903, pp. 363-374 ; A. TEETAERT, La confession aux laïques, p. 234 ; P. ANCIAUX, La théologie du sacrament de pénitence, pp. 125, 126 ; S. KUTTNER, Pierre de Roissy and Robert of Flamborough, in Traditio, vol. II , 1944, pp . 492-499 ; P. MICHAUD QUANTIN, A propos des premiers Summae confessorum, in Recherches de théologie ancienne et médiévale, t. XXVI , 1959, pp. 264-306. (21) PL.210/281-304. (22) G. LACOMBE, La vie et les œuvres de Prévostin (Bibliothèque Thomiste, no XI) , Kain, 1927, pp. 67-70. (23) ANCIAUX, op. cit. , pp. 93, 94. This summa borrows largely from Bartholomew of Exeter, ib. , pp. 129, 130.

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THE HISTORICAL BACKGROUND

XIX

sacrament of penance, and the latter includes a list of canonical penances. Guy of Southwick wrote a short, well organised work which viewed the sacrament from the side of the penitent (24) , and Peter of Poitiers of St. Victor's Liber poenitentialis (25) is a practical handbook which also contains some theoretical matter.To these must be added the tracts of English origin (26) , of which Cum miserationes (24) Printed by A. WILMART, Un opuscule sur la confession composé par Guy de Southwick vers la fin du XIIe siècle, in Recherches de théologie ancienne et mediévale, t. VII, 1935, pp. 337-352. (25) See A. TEETAERT, Le Liber poenitentialis de Pierre de Poitiers, in Beiträge Bäumker, Suppl . III, t . I, 1935 , pp. 310-331 ; C. R. CHENEY, La date de composition du «Liber poenitentialis» attribué à Pierre de Poitiers, in Recherches de théologie... t . IX, 1937, pp. 401-404. (26) See L. E. BOYLE, A Study of the Works Attributed to William of Pagula, unpublished dissertation for the degree of D. Phil . in the Bodleian Library, Oxford , vol . II , pp. 5-13 ; W. Ullmann, The Growth of Papal Government in the Middle Ages, p. 381 , n. 1 . For the earlier non-academic penitential literature, see P. ANCIAUX , La théologie du sacrement de pénitence, pp. 121-131 ; P. MICHAUD QUANTIN, A propos des premiers Summae confessorum . The following deal, with summae confessorum of later dates : R. STINT ZING, Geschichte der populären Literatur der römisch-kanonischen Rechts in Deutschland, Leipzig, 1867 , pp. 489-539 ; J. F. VON SCHULTE, Die Geschichte, der Quellen und Literatur des Canonischen Rechts, vol . II , pp. 408-536 ; J. DIETTERLE, Die Summae confessorum (sive de casibus conscientiae) von ihren Anfang an bis zu Silvester Prieras, in Zeitschrift für Kirchengeschichte, t. XXIV, 1903 , pp. 353-374, 520-546 ; t . XXV, pp. 248-272 ; t . XXVI, 1905 , pp. 59-81 , 349-362 ; t . XXVII , 1906, pp. 70 79, 166-188, 269-310 , 431-442 ; t XXVIII , 1907 , pp. 401-431 ; A. DE POORTER, Les manuscrits de droit mediéval de l'ancienne abbaye des dunes à Bruges, in Revue d'histoire ecclésiastique, t . XXVI , 1930, pp. 609-657. On individual summae : H. WEISWEILER, Handschriftliches zur “ Summa de penitentia des Magister Paulus von Sankt Nikolaus, in Scholastik, t. V, 1930, pp. 248-260 , this was not available to me ; P. MANDONNET, La “Summa de poenitentia magistri Pauli, presbyteri S. Nicolai” , in Beiträge Bäumker, Suppl . III , t . I , Münster, 1935, pp . 525-544 ; IDEM, Saint Dominique, t. I, Paris, 1938 , pp . 249-269. Master Paul's summa is printed in Bibliotheca Casinensis, seu codicum manuscriptorum qui in tabulario casinensi asservantur, t. IV, Cassino , 1880, Florilegium casinense, pp. 191 215, and partially in R. DUELLIUS, Miscellanea, t .I, Augustae Vind. et Graecii, MDCCXXIII , pp. 60-83. A. TEETAERT, La " Summa de poenitentia" de Saint Raymond de Penafort, in Ephemerides theologicae lovanienses , t. V, 1928, pp . 49-72 ; IDEM, La doctrine pénitentielle de Saint Raymond de Penafort, in Analecta sacra Tarraconensia, t . IV , 1929, pp. 121-182 ; neither of these articles was available to me ; IDEM, Raymond de Penafort, in D. T. C. , t . XII , cols. 1806-1823 ; S. KUTTNER, Zur Entstehungsgeschichte der Summa de

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is an outstanding example. The English contribution to penitential literature was very great, and is a typical product of the intense concentration on practical matters that characterised English graduates on their return home . Their genius lay not in high speculation, but in the adaption of the masters' teaching to life in the world. No other country has a literature so rich in the application of theology and law to daily affairs, and of that litera ture the penitential writings are an important part (27). Which of these two main classes first appeared is uncertain, but the evidence available suggests that the original impulse came from the theologians. The canonists with the exception of Huguccio paid little attention to penance (28), and, therefore, are not likely to have initiated the production of manuals dealing with the subject . On the other hand, the theologians were keenly interested in the theory of the sacrament and in moral problems, and there were among them men who tried to meet a demand for books on these sub jects (29). Bartholomew of Exeter's Penitential had a theologian as its author (30), and Robert of Flamborough wrote his summa at the request of Richard Poore who taught in the faculty of theolo gy (31). casibus poenitentiae des hl. Raymund v. Penyafort, in Zeitschrift der Savigny-Stiftung für Rechtsgeschichte, Kan. Abt. , 70, 1953, pp. 419-434. (27) On the English scholars addiction to practical matters see R. W. SOUTHERN, The Place of England in the Twelfth Century Renaissance, in History, vol . XLV, no. 155, 1960, pp. 205, 206. (28) See p. ix, n.6. (29) PRAEPOSITINUS, Summa de poenitentia iniungenda, in G. Lacombe, La vie et les œuvres de Prévostin (Bibliothèque Thomiste nº XI), Kain , 1927, p. 67, n. 1 , Recolo vos a me postulare quod brevem doctrinam vobis darem, qualiter in suscepto officio sacerdotali maxime erga subditos in penitentiis iniungendis administrare deberetis . ROBERT DE COurçon, p. 294, Ad teneram rudium erudiendam infan tiam qui tamquam adhuc edentuli ad hostium pulsant theologie et ad cibum solidiorem provectiorum frugalius percipiendum, questiones morales et tam de fide quam de ceteris virtutibus institutas pro posse nostro, deo annuente, prosequemur. Peter de Roissy, in V. L. KENNEDY, The Handbook of Master Peter, Chancellor of Chartres, in Mediaeval Studies, vol . V, 1943 , p. 6, nos... quorundam desiderio satisfacere cupientes, misteria ... simplicibus etsi magnis proponemus aperire. (30) His penitential has PETER LOMBARD as one of its main sources ; a De libero arbitrio and a Dialogus contra iudeos are also ascribed to him, A. MOREY, Bartholomew of Exeter, Cambridge, 1937, pp . 5 , 163, 173. This summa was probably written 1150-1170, ib. , p. 174. (31) Cambridge University Library, MS Ii . vi. 18, f. 3r... aggredi

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The Fourth Council of the Lateran set its seal on this movement. The council fulminated against all the current abuses, but with especial vigour against clerical ignorance, which, it declared , was no longer to be tolerated (32) . Moreover, by the decree omnis utriusque sexus which incorporated into the body of the written law the obligation to confess at least once a year (33), the Fathers emphasised the traditional doctrine that the sacrament was the medicine that cured the moral sickness of sin (34) . As will be seen, Thomas of Chobham's summa confessorum fitted admirably into this plan to reform the Church by the education of the clergy and the practice of penance. There can be no doubt but that Cum miserationes sprang from the Parisian theological tradition , and not from the law schools. The confessional manuals written by the canonists are predominant ly legalistic and casuistical, but that is not the case with Thomas' handbook . Furthermore, he was educated in Paris (35) and regarded himself as a theologian and his work as a theological treatise . In the section on episcopal orders he gives different theories of their nature, and leaves the problem with the remark that this is a matter for the decretists, thereby disassociating himself from them (36). In the opening passages of the summa he tells us that since canon law had much to say on penance, it would sometimes be necessary to refer to the law (37) . This could only be said by an author who regarded his book as a predominantly theological

temptabo quod petitis Ric(arde) decane Salesburiensis. MS Kk. vi . 1 , f. Ir ... petitis decane Sarum. S. BALUZIUS, Miscellanea, t . VII , Lutetiae Parisiorum, MDCCXV, p. 345, petitis decane Salisburiensis... V. Rose, Die Handschriften- Verzeichnisse der königlichen Bibliothek zu Berlin , Bnd. II, Abt. 1 , p. 326b, note, petitis decane Salubriensis ...; Abt. 2, p. 897, n. 823, petitis decane Salburiensis ... Poore was dean of Salisbury at this time. (32) c. 10, and cf. c. 11 , M. 22/998, 999. (33) c. 21 , M. 22/1007 , 1010. (34) The important place held by penance in theological literature prior to 1215 shews the value that was put upon the sacrament, P. AN CIAUX, La théologie du sacrement de pénitence, p. 131 . (35) See pp . XXVII -XXIX . (36) Ed . p. 80, 1.12-1.14 . Order was considered to belong to the decretists by Martin de Fougeriis, in M. GRABMANN, Geschichte der scholastischen Methode, t. II , p . 531 ; PETER OF POITIERS, Sententiae Petri Pictaviensis (Publications in Medieval Studies no. 7) , ed. by P. S. MOORE and M. DULONG , vol . I , Notre Dame, Indiana , 1943, p. xi . (37) See p. 4, 1.7-1.9 .

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manual . The theological bias is clear in his approach to the sacra ment of order. What canonist could have restrained himself from revelling in the welter of canons and decretals dealing with the validity of sacraments confected by excommunicated , degraded and heretical priests? But there is no sign of this in de Chobham. Instead, he upholds the view that such sacraments are valid on the purely theological ground that ordination imprints an indelible character on the soul of the priest (38) . We may quote another example of this . Thomas believed that it was possible for pollutio nocturna to be sinful, and supported his argument by an appeal to scripture and to a liturgical hymn (39), a form of argument quite unlike that used by the canonists in their discussion of this prob lem (40). Even in one of the most legalistic parts of the summa, we find the theologian at work and not the canonist familiar with legal arguments. The Pauline Privilege enabled a convert from paganism to leave an unconverted husband or wife and marry a Christian, but the problem remained , under what conditions could this be done? One view was that the new Christian might in any case separate from the pagan, and when he reported this theory, Thomas referred to a gloss on St. Paul as its foundation (4¹) , not to c.10.c.xxvii.q.1 . which was the basic legal text . It is clear that Cum miserationes cannot be said to belong to the legal line of deve lopment which leads through Robert of Flamborough to the great summa confessorum of St. Raymund of Penafort (42) . Although Thomas' hand-book belongs to the tradition that developed among the Parisian masters, his work strikes a new note. The earlier penitential manuals had been confined to a few (38) Ed. p. 109 , 1.8-1.11 . It is significant that ST. RAYMUND of Pena FORT who was acquainted with the theory of the character did not make use of it when dealing with this subject, see his Summa de poeni tentia et matrimonio, cum glossis Ioannis de Friburgo, Romae, MDCIII , L. I, De haereticis et fautoribus eorum et ordinatis, n. 9, pp. 42, 44, L. III, De aetate ordinandorum et temporibus ordinantium , n. 16, p. 313. (39) Ed. p. 332, 1.12-1.20. (40) See S. KUTTNER, Schuldlehre, pp. 102-116. K. MÜLLER'S article on pollution in the teaching of the theologians and canonists, in Divus Thomas, 1934, pp. 442 ff, title unknown , was not available to me. (41) Ed. p. 150, 1.19-1.21 . (42) Cf. KUTTNER, op. cit. , p . XIII , Die sondergattung dieser an die eigentliche Kanonistik nur angrenzenden Beichtsummen war bereits vor Raymund durch Robertus von Flamesbury... Conradus, Thomas von Chabham und Paulus... vertreten .

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aspects of the subject, none covered such a wide field as his. In its content it most nearly approaches the summae of Peter Cantor and Robert de Courçon . Like them it contains that mixture of theology, law and casuistry which is the hall-mark of the moral theologian with theology as the dominant element . Yet it differs from them in important ways. The reportatio of the Cantor's lectures that passes as his summa shews that his object was to provide his pupils with matter that was not to be found in the Sentences (43) : he did not set out to give a course on how to hear confessions, much less to write a book on that subject . De Courçon , although he had in mind readers who were not up to date theolo gians (44), was not thinking of confessors in particular. There is no hint in his prologue that he intended his work to be a manual for their use. Thomas on the other hand wrote a treatise on the theology of human activity (45), and this for the benefit of the priest who was employed in the hearing of confessions. Moreover, his work is written in a more popular style. The summae of Peter and Robert follow the academic fashion of first stating the question , then listing possible objections, and finally giving the solution . There are one or two traces of this method in Thomas (46), but on the whole his manner is discursive, excessively so in places (47) . There is also a marked lack of scholarly apparatus : we are frequent ly told that a canon says this or that, but never are we given a hint where to find the canon . Throughout the entire summa there is not one explicit reference to the Decretum Gratiani even though its influence can be detected . The effect is to make Thomas easy to read, apart from one or two sections such as that on marriage impediments, but few authors whether living or dead have suc ceeded in making that subject readable ! Finally, the book is enlivened by the use of exempla, often told in a racy style and

(43) Summa, ed. t. II, p. 3, post hec de penitentia agendum est, in quo tractatu pauca quedam que minus publicata sunt proponemus, aliis que in libro sententiarum absoluta sunt, insistere superfluum ducentes. (44) See p. xvi, n. 29. (45) He intended to deal only with those matters that had any bearing on bene vivendum, see ed. p. 43 , 1.3-1.6. (46) For example the question of pollutio nocturna, ed . p . 332, 1.6 1.20. (47) For example, the important problem of the seal of confession occurs as an excursus in the section on excommunication , ed. pp.257 , 1.1-258, 1.22.

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THE HISTORICAL BACKGROUND

sometimes rather unedifying (48). Cum miserationes, therefore, combines the popular approach to confession of other works with a range of subjects similar to that found in the two great masters of the theological-canonical school of Paris, and the result is a book unlike anything else that has so far come to light (49) . The wide range of topics found in Thomas' summa has already been commented on, " while professing to be nothing more than a summa de poenitentia, Chobham's summa is in effect a manual of the pastoral care in general" (50) . This is , indeed, true, but the phraseology suggests that Thomas went beyond his brief and that his work is not accurately described if it is called a summa confessorum. This, however, would be to overlook the fact that the pastoral care of souls is none other than the application of the principles of theology and law that guide human activity within the Christian community. The confessor must be able to deal with all possible deviations from that rule of conduct, and hence it is essential that he have a sound grasp of the rule itself. That is what Cum miserationes attempts to provide, and for this reason it is far more deserving of the title summa confessorum than manuals that only deal with certain aspects of the confessor's office. The fact that Thomas does discuss the pastoral care of souls in general relates his work to another class of hand-book which began to appear at about the same time, and which may be called pastoral manuals for the sake of convenience . These set out to give the priest the knowledge he required to rule his flock, but paid no special attention to penance (51 ) . The sacrament was merely (48) For example, see ed. p . 390, 1. 1-1. 9. (49) A. TEETAERT, Le Liber poenitentialis de Pierre de Poitiers, p. 313 , n. 11 , records summae confessorum written prior to 1215. When the contents of these are known , Thomas may have to cede pride of place to another. (50) L. E. BOYLE, A Study of the Works Attributed to William of Pagula, vol . I , p. 224. Thomas' work is more like the modern text-book of moral theology than are other summae of the period . (51 ) GERALD OF WALES, Gemma ecclesiastica, ed. by J. S. BREWER , in Giraldi Cambrensis opera, vol. II (Rolls Series), London, 1862. On this work see H. OWEN, Gerald the Welshman, London, 1899, pp. 81-92 ; F. M. POWICKE, Gerald of Wales, in the Bulletin of the John Rylands Library, vol. XII , 1928, pp . 405, 406 ; A. BOUTEMY, Giraud de Barri et Pierre le Chantre, une source de la Gemma ecclesiastica, in Revue du Moyen Age Latin, vol . II , 1946, pp. 45-62. Gerald intended this book for the priests of his archdeaconry. For William de Montibus, Richard Wethersett and Peter of London,

THE HISTORICAL BACKGROUND

XXV

one of many subjects. Cum miserationes differs from these in as much as it gives more prominence to confession, and rests on the assumption that it is in confession that the priest will have to put into practice the principles of the cure of souls . Although that great canonist Innocent III would not have approved of all the legal doctrine in de Chobham's summa, there can be no doubt but that he would have welcomed a book of this nature. He aimed at the reform of the Church through penance administered by priests well enough educated to be able to guide their flocks, and here was a manual that met the requirements of his programme . The episcopal legislation inspired by the Fourth Lateran Council shews the same solicitude for priestly education and often attempts to provide a minimum of the theological and canonical knowledge required (52) . Thomas' summa provided far more information than the bishops could hope to give in their constitutions. St. Raymund's summa was outstanding of its kind, but it was somewhat dry and academic in its style, and, like other legalistic books, did not cover every aspect of the cure of souls. We may conclude that Thomas ' idea of a summa for confessors was more in accordance with what the circumstances required than were most of the manuals available, and this may well account for the fact it became a medieval "best seller".

see M. GRABMANN, op. cit. , vol . II, pp . 489-492 ; B. SMALLEY and G. LACOMBE, The Lombard's Commentary on Isaias and Other Fragments, in New Scholasticism, vol . V, 1931 , pp. 141 , 142 ; R. W. HUNT, English Learning in the Late Twelfth Century, in Transactions of the Royal Historical Society, vol. XIX, 1936, pp. 21 , 22 ; L. E. BOYLE, op. cit. , vol. I, pp. 220-223. (52) See M. GIBBS and J. LANG, Bishops and Reform, 1215-1272 (Oxford Historical Series), Oxford, 1934 ; E. J. ARNOULD, Le Manuel des péchés, Paris, 1940, pp. 7-25. Richard POORE'S Constitutions from n. 15 to n. 92 form a practical, pastoral treatise, in Sarum Charters and Documents , pp . 135-158. See also the Constitutions ascribed to St. Edmund Rich, M. 23/415-428 ; Alexander of Stavensby, M. 23/429-442 ; Walter Cantilupe, M. 23/523 548 ; Grosseteste, in Roberti Grossetest quondam episcopi Lincolniensis Epistolae, ed. by H. A. LUARD (Rolls Series), London, 1861 , pp. 154-166 ; The Constitutions of the Diocese of London, 1215-1222, printed by R. M. WOOLLEY, in the English Historical Review, vol. XXX, 1915 , pp. 285-302, which have been shown to have been issued by Fulk Basset, 1245-1259 ; C. R. CHENEY, English Synodalia of the Thirteenth Century, Oxford, 1941 , pp. 79-84.

THE AUTHORSHIP OF THE SUMMA

Although the Summa Cum miserationes domini has been attri buted to many different authors, it can be said with confidence that it was written by Thomas of Chobham, subdean of Salisbury. Hugh of St. Victor, John of Salisbury, a subdean of Paris, John the dean of Paris, Gerald of Wales, Innocent II, Innocent III , and Innocent IV, St. Thomas Aquinas, John Gerson , Ioannes An dreae (53), Thomas Cobham bishop of Worcester (54)who died in (53) For all the foregoing attributions see the List of Surviving MSS, Appendix C, pp. 583-594. A summa beginning Cum miserationes is ascribed to John of Salisbury by J. PITS, Relationum historicarum de rebus anglicis tomus primus, Paris, MDCXIX, p . 249 ; T. TANNER, Bibliotheca Britannica- Hibernica : sive de scriptoribus qui in Anglia, Scotia et Hibernia ad saeculi XVII initium floruerunt... Commentarius, Londini, MDCCXLVIII , p. 438 ; Remi CEILLIER, Histoire generale des auteurs sacrés et ecclesiastiques, vol. XXIII , Paris, MDCCLXIII , p. 279 ; J. A. FABRICIUS, Bibliotheca latina mediae et infimae aetatis cum supplemento C. Schoettgenii, 6 vols. in 3 , Florentiae, MDCCCLVIII , vol . II , p. 416. This attribution was shewn to be false by B. Hauréau, Notice sur un Pénitentiel attribué à Jean de Salisbury, in Notices et extraits des manuscrits de la Bibliothèque Nationale et autres bibliothèques, t. XXIV, pt . ii , Paris, MDCCCLXXVI, pp. 269-287. (54) This ascription was due to J. BALE, who confused the bishop and the subdean, Scriptorum illustrium maioris Brytanniae quam nunc Angliam et Scotiam vocant catalogus, Basile, MDLVII , p . 379 ; cf. IDEM , Index Britanniae scriptorum, ed . R. L. POOLE with the help of M. BATESON (Anecdota oxoniensia), Oxford, 1902, pp . 433, 434, where the author is described only as subdean of Salisbury. Bale was followed by J. PITs, op. cit. , p. 405 ; T. TANNER, op. cit. , p. 172 , who also ascribed a penitential with the same incipit to Thomas Cobham , subdean of Salisbury p. 711 ; J. A. FABRICIUS, op. cit. , t . III, p. 540 ; B. HAURÉAU, art. cit. , p. 274 ; Idem, Notices et extraits de quelques manuscrits de la Bibliothèque Nationale, t . I , Paris, 1890, p . 185, and t. V, Paris, 1892 , p. 132 ; HAURÉAU also identified a master Thomas of Chobeam , Doctor of Law, with bishop Cobham and the author of the summa in a review of Les Registres de Boniface VIII, ed . by G. DIGARD and M. FAUCON in Journal des savants, vol . 138 , 1891 , p . 305 ; L. GAUTIER , Les Epopées françaises, t. II, Paris, 1892, p . 21 , n . 1 ; M. CHAMBERS , The Mediaeval Stage, vol . I , Oxford , 1903 , p . 59 ; M. HENSHAW, The Attitude ofthe Church towards the Stage at the End ofthe MiddleAges, in Medie valia et Humanistica, fasc. VII , 1952, pp. 14, 15. C. WORDSWORTH and D. MACLEANE, Statutes and Customs of the Cathedral Church of the Blessed Virgin Mary of Salisbury, London, 1915, pp. 85, n. 1 , and 164, n. 1, thought that both the subdean and the bishop wrote on penance .

AUTHORSHIP

XXVII

1317, John of Oxford (5 ), and in some of the surviving copies of the editio princeps Rabanus Maurus (56) have all been credited with the authorship of this medieval "best seller", but the strongest manuscript tradition gives it to Master Thomas of Chobham who is sometimes described simply as sub-dean, sometimes as sub-dean of Salisbury (57) . John Boston, the earliest authority to mention the summa, names this Thomas as its author (58) . Independent of Boston, the ascription is also found in Leland (59). As will be seen, internal evidence shews that the summa was very

little influenced by the Fourth Council of the Lateran (6º) . The ascription to John the dean of Paris (6¹) assuredly rests on an error, since there was no dean named John during the first decades of the thirteenth century (62) . The authorship of Innocent III can be excluded because apart from all other considerations, the work

R. L. POOLE was the first to shew that bishop Cobham could not have written the summa, Chabham or Chobham, Thomas de, in the Dictionary ofNational Biography, vol . III, London, 1908, p. 1338 . H. F. RUBEL, Chabham's Penitential and Its Influence in the Thirteenth Century, in Publications of the Modern Language Association ofAmerica, vol . XL, no. 2, June, 1925, p. 226, thinks that H. WHARTON, Anglia sacra, t. I , London , 1691 , p. 533 , was the first to question the attribution, but his words seem to mean no more than that he accepted Bale's account, but did not know if the bishop's work survived . (55) Joannis Saresberiensis Opera omnia, ed. by J. A. Giles , vol. I , Oxonii, MDCCCLVIII , pp. xiv, xv. (56) See p. lxxvIII , n. 343. (57) All the earliest copies that bear the author's name give it to Master Thomas. For example : Royal, 8 , F. XIII ; Royal, 11 , A. VI ; Queen's College, Oxford , MS. CCCLXII ; University College, Oxford, MS. CXIX . (58) Printed by TANNER, op. cit. , pp. XVII -XLIII . The notice on Thomas, p. XXXIX . (59) J. LELAND, Commentarii de scriptoribus britannicis, ed . by A. HALL , Oxonii, MDCCIX, vol . 11 , p . 299. He did not know Boston's Catalogue , T. ARCHER, Boston Buriensis, in the Dictionary of National Biography, vol. II, London, 1908, p. 886. (60) See pp. xxxvi -lvi. (61) Prague, Catalogus cod, MSS..., in Bibliotheca Publica et Univer sitatis, vol. I, p. 88, n. 84 ; Erfurt, Catalogue, p. 114, n . 174( 18) , "Ioannis Parisiensis". (62) The deans were Hugo I Clemens, 1195-1216 ; Stephen I , 1216-1220, Cartulaire de l'église de Notre- Dame de Paris, vol . IV (Collections des cartulaires de France, vol . VII) , ed . by M. GUÉRARD, Paris, MDCCCL, p. 215.

XXVIII

BIOGRAPHICAL NOTE

betrays ignorance ofthe relevant decretals (63) . The attribution to the subdean of Paris need not be seriously considered since there was no subdean of Paris (64) . Nor need the confusion with Gerald of Wales' Gemma ecclesiastica detain us (65) . Master Thomas of Chobham, sub-dean of Salisbury, is, there fore, left as the only candidate. The ascription of the summa to him is supported not only by the overwhelming manuscript tra dition and the authority of Boston and Leland, but also by what is known of the sub-dean of Salisbury at the time of the work's completion. It is certain that the sub-dean was a Master Thomas who was rector of the Surrey village of Chobham, and who was known as Thomas of Chobham (66). The attribution of Cum

I I •

miserationes to him violates none of the known facts, and it may be safely accepted as his work.

BIOGRAPHICAL NOTE (67)

The toponymic of Master Thomas the sub-dean of Salisbury varies considerably in the manuscripts of the summa and in other documents (68), but in modern spelling the correct form is Chobham

I after the Surrey village of that name . This derivation has already

(63) See p . Ixi. (64) I am indebted to Dr. J.W. Baldwin for pointing this fact out to me. See Royal Belgian Library, Catalogue, vol. III , p . 24, n . 1596 ; Society of Antiquaries, according to L. E. BOYLE, A Study ofthe Works Attributed to William of Pagula, vol . II , p. 17, but the Librarian to the Society can find no trace of it ; British Museum , Arundel , 167 . (65) The Western MSS..., Trinity College, Cambridge, vol . I, p. 497, n. 366. (66) See p. xxv. (67) R. L. POOLE's article, Chabham or Chobham, Thomas de, in the Dictionary of National Biography, vol . III , London, 1908 , p . 1338, and J. C. RUSSELL's notice in his Dictionary of Writers of Thirteenth Century England (Special Supplement no . 3 to the Bulletin of the Institute of Historical Research) , London, 1936 , pp . 158 , 159 , are the only biographi cal sketches that have appeared . Manuscripts notified by Russell are followed by the sign (R). (68) See Appendix C , p. 583 ff. , List of Surviving MSS . Documents other than the summa, Sarum Charters and Documents, p. 64, Chelbeham ; MS. Egerton, 3031 , f. 97v, Cabbeham.

1

1

1 I

BIOGRAPHICAL NOTE

XXIX

been suggested on the ground of medieval spellings of Chobham (69) and is firmly established by the fact that the rector of Chobham at the time when the summa was completed was a Master Thomas who was also sub-dean of Salisbury. In the first year of his pontifi cate Honorius III delegated Peter des Roches , bishop of Winchester, to hear an appeal made by the rector of Chobham that the village be allowed to have its own graveyard (70). Chertsey abbey which held the village was reluctant to see this happen since it would be to the detriment of the community, and an agreement was only reached in 1230. In the record of the settlement the rector is descri bed as Master Thomas of Chobham, sub-dean of Salisbury (7¹) . The quarrel must have begun some time before 1216 if it only reached the pope's ears in that year, so the author of the summa had the cure of souls in Chobham from before 1216 until at least 1230 (72). Nevertheless , it is unlikely that he acquired his local surname as rector, since he was known by it when he returned to England from Paris 1189/92 . The toponymic may have come to him from a family that had moved from the village, or perhaps he originated there and was given it while living in Paris or London (73) . Unfortunately, nothing is known of his birth apart from the fact that he was illegitimate (74), but he might well have been a relation

(69) H. F. RUBEL, art. cit. , p. 228. For medieval spellings see J. E. B. GOVER, A. MAWER and F. M. STENTON in collaboration with A. BONNER, The Place Names of Surrey (English Place Name Society, vol. XI), Cambridge, 1934, p. 114. (70) The Chertsey Cartularies, vol. I (Surrey Record Society, vol . XII) , Frome and London, MCMXXXIII , pp. 62-64, n. 74. (71) Chertsey Cartularies, pp. 64, 65 , n. 75, ... cum mota esset contro versia inter magistrum Thomam de Chabbeham subdecanum Sarum ex una parte et abbatem et conventum Certesey ex altera... This quarrel was the first step in the process by which Chobham became a parish in its own right, op. cit. , p . XVI . (72) The year of the settlement,... facta est autem hec composicio anno gracie millesimo ducentessimo tricesimo, op. cit. , loc. cit. (73) Local surnames probably came into being when a person or family settled in a place other than that of their origin, E. EKWALL, Studies on the Population of Medieval London, Stockholm, 1956, pp. XXXIV, XXXV. (74) The Register of St. Osmund, ed. by W. H. RICH-JONES, vol . II (Rolls Series), London, 1884, pp. 104, 105, report of the 1228 chapter meeting to elect a successor to Richard Poore : Inter quos (canonicos) quidem erant aliqui qui non poterant eligi, eo quod non essent de legitimo matrimonio, utpote decanus eiusdem ecclesie et quidam alii. Aliqui tamen eorum dicebant se esse munitos super hoc per indulgentiam

XXX

BIOGRAPHICAL NOTE

of the de Chobhams who lived in London during the thirteenth century (75), since there can have been few who took their name from such a small village . His first appearance is in London between the years 1189 and 1192 (76) . He was already a master, and because there is no evidence that he resumed an academic life before he wrote the summa (77), he had already completed both the Arts and the Theology courses. He must have been at least about twenty three or five (78) at this

apostolicam, veluti magister W. de Merton, archidiac. Berkesir, magister Thom. de Chabbeham subdecanus Sarum, quorum uterque protulit indulgentiam apostolicam, cum tali tamen adiectione : ita tamen quod si ad episcopatum vocatus fueris, illum sine licentia nostri speciali recipias nullo modo . Sic continebatur in litteris apostolicis quas uterque predictorum protulit... Et notandum quod omnes indulgentiae praes criptae fuerunt de tempore Gregorii papae noni. J. C. RUSSELL, op. cit., p. 159 interprets this to mean that Thomas "had received a special papal writ giving him the privilege of not becom ing a bishop"(!). (75) Calendar to the Feet of Fines for London and Middlesex, ed. by W.J. HARDY and W. Page, vol . I, London, 1892 , p . 18 , n. 75, mentions William de Chebeham, 28th. October, 1229 x 27th. October, 1230 ; p. 22, n. 131 , has William de Chebbeham and Emma his wife, 28th. October, 1234 x 27th. October, 1235. N. MOORE, The History of St. Bartholomew's Hospital, vol. I , London, 1918, p. 361 , grant to Willelmo de Chabeham, Gaufridus de Chabeham was a witness, date uncertain. (76) He witnessed Letters Testimonial of Richard, bishop of London , 1189-1198, in Thirty-Fifth Annual Report of the Deputy Keeper of the Public Records, London, 1874, p. 29, n. 312(R) ; witness to a charter of the Dean and Chapter of St. Paul's 1189-1198 , Early Charters of the Cathedral Church of St. Paul, London , ed . by M. GIBBS (Camden Society, Third Series, vol . LVIII), London, 1939 , pp. 145 , 146, n. 186 ; witness to a charter of Richard , 1189-1198 , Westminster Domesday, f. 627(R), I am indebted to Mr. L.. E. Turner, Keeper of the Muniments, for this information. Witnessed a charter issued by Richard 1190-1192, in C. R. CHENEY, English Bishops' Chanceries, 1100-1250, Manchester, 1950, pp. 4, 5 . (77) See pp. XXVII-XXIX . (78) The first Parisian regulation was issued by Robert de Courçon in 1215 : twenty was the minimum age for the licence in Arts ; private lectures in theology could be given after five years study, and public lectures after eight years ; the Doctor must be at least thirty five, Chartu larium Universitatis Parisiensis, ed . by H. DENIFLE, t . I, Parisiis, MDCCCLXXXIX , pars prima, pp. 78, 79 , n. 20. In the previous century Stephen of Tournai had complained that beardless boys were occupying the magisterial chair, H. Rashdall,

BIOGRAPHICAL NOTE

XXXI

time, which means that he cannot have been born later than the end of the 1160s. Thomas was still alive in 1233 (79) , so even if we allow that he reached the ripe old age of seventy five, the date of his birth cannot have been earlier than 1158. Very probably he was born c.1158 - c.1168. The summa provides evidence that he spent part of his life at Paris (80) and that he read Arts (81) and Theology. Since Peter Cantor is the only contemporary theologian mentioned in Cum miserationes, de Chobham was very likely one of his pupils, and this conjecture is borne out by an anecdote which implies that both were present when the event took place (82) . Since Thomas did not think of himself as a canonist or of his book as a canonical work (83), it is unlikely that he read Law, yet he must have had the legal knowledge required of an administrator, since Herbert Poore appointed him officialis (84) . That knowledge he probably picked up in the canonical-theological school of Peter Cantor and in the curiae of London and Salibury. Whether or not de Chobham ever resumed an academic life at Paris is uncertain . If he did, it cannot have been before 1217, since from 1189/92 - c.1208 he held clerical positions in the curiae of London and Salisbury, and was officialis of Salibury between 1214 and 1217 (85) . These positions were incompatible with pro longed absence from England . Moreover, he went on a foreign mission for John in 1213 (86), and it is probable that the king would choose as his emissary someone familiar with the position in England rather than a man who only returned to the country at intervals. After 1217 , however, there is no record of him acting as officialis, and as canon and sub-dean he would not have been a

The Universities ofEurope in the Middle Ages, new edn. by F. M. POWICKE and A. B. EMDEN, vol. I , Oxford , 1936, p. 303, n. 1 . (79) See p. xxxIII . (80) See pp. 349, 1. 3-1 . 13 ; 450, 1.19-451 , 1.13. (81) See the treatment of the doctrine of circumstances which is based on Cicero and Victorinus, pp. 48-61 . This distinctio presserves memories of lectures : solet queri cum per "quid" designetur ipsum factum, quo modo "factum" sit circumstantia, p . 48 , 1. 5-1 . 7 . (82) See n. 80 supra. (83) See pp. XVII - XVIII . (84) See p . xxxII . (85) See p. XXXII . (86) See p. XXXI-XXXII.

XXXII

BIOGRAPHICAL NOTE

clerk in the bishop's court . Hence, we cannot entirely exclude the possibility that he returned to Paris after 1217 (87) . A reference to a Thomas of Salisbury in John of Garland's Epithalamium Beatae Mariae Virginis that has been glossed "Thomas of Chobham " lends some support to the view that he did go back to Paris (88) . But it should be remembered that any reader of the summa would know that its author had been in that city, and if he were unaware of another theologian named Thomas who was connected with Salisbury, might well jump to the con clusion that Garland meant the sub-dean. It has been suggested that a summa De arte praedicandi attributed to Thomas of Salisbury comes from the same pen as Cum miserationes, and hence sup ports the identification made by the glossator of Garland's, Epithalamium (89) . The arguments put forward are not flaw

(87) St. Edmund may have taught at Oxford or Paris while Treasurer of Salisbury, D. CALLUS, The Introduction of Aristotelian Learning to Oxford, in the Proceedings of the British Academy, vol . XXIX, 1943, p. 239, n. 2 ; C. H. LAWRENCE, St. Edmund of Abingdon , Oxford, 1960, pp. 122, 123. P. GLORIEUX, Répertoire des Maîtres en Théologie de Paris au XIIIe siècle, vol. I, Paris, 1933, p. 275, thought that Thomas did not leave Paris until the cessatio of 1229. This is incompatible with what is known of his life after 1189/92, and furthermore rests on a confusion between the dean and subdean of Salisbury. (88) British Museum, MS Cotton, Claudius, A.X, f. 64rb ( R) : Persuasio ut iudei veniant ad Stellam Maris. Audi Parisius doctores qui sacra stillant flumina verborum, cordaque sicca rigant . Aure bibas humilis argentea verba Mathei . Audit Parisius quam populosa polis mellea quid sapiat Henrici consule lingua, consiliumque suum corde reconde tuo . Armat Aristotilis tyrones Francia pugnax, Mars equites, clerum Pallas in arma vocat. Gignasii claves fert Cancellarius, offert iustitiam, profert premia, vera refert. Candorem transire tuum, divine Ioannes, nolo, cui reserat scire Minerva suum . Urbe Saresbirie fons trans mare manat in urbem Parisius, fundens hic elicona Thomas. Gloria Guillelmi perlustris nomine, vita, doctrina, fundit triplice luce iubar. The poem was probably written at Toulouse 1229-1232, L. J. PAETOW, The Morale scolarium of John of Garland, Berkeley, 1927, p . 113. (89) T. KAEPPELI , Un recueil de sermons prêchés à Paris et en Angleterre

BIOGRAPHICAL NOTE

XXXIII

less (90), but the subject matter of the De arte praedicandi and Thomas' work would indeed make identity of authorship not unlikely. Like many other English masters, Thomas joined an episcopal curia on his return from Paris (9¹) , in his case that of the bishop of London. Between 1189 and 1198 he witnessed charters issued by Stephen II , Master of St. Bartholomew's Hospital, the dean and chapter of St. Paul's, and Richard Fitz Nigel, bishop of London (9²) . Usually he appears in the lists of witnesses as Master Thomas of Chobham, but in one he is numbered among the clerici domini episcopi, an indication that he was a member of the bishop's clerical staff, since in the context clericus may bear the modern meaning of "clerk" (93) . It may be that it was as a member of Richard's curia that Thomas first became known in Court circles, since Fitz Nigel was Treasurer . If this were so, the years immedi ately following de Chobham's return to England saw the start of a connection that was to lead to his going on a foreign mission for John (94), and, perhaps, to the acquisition of one of the richest prebends in the church of Salisbury (95) .

conservé dans le MS de Canterbury Cathedral Library D. 7, in Archivum Fratrum Praedicatorum, t. XXVI , 1956, pp. 186-188. (90) KAEPPELI, art. cit. , p. 187, relies on the following points : (a) Both works shew a liking for anonymous poetical quotations ; but this was by no means uncommon ; (b) Both refer to Petrus Cantor bone memorie; this was not an unusual style, and Innocent III also speaks of the Cantor as bone memorie, Reg. I, ep. 14 (PL. 214/12) ; (c) both make use of an eight-fold distinction of lies ; but so did many others, see pp. 542, 1. 1-543, l . 12 and n. ib. I am informed by Professor Cheney that the De arte praedicandi makes use of the pseudo Turpin as does the summa, pp. 499 , 1. 16-500, 1. 10. (91) Cf. S. KUTTNER and E. RATHBONE, Anglo-Norman Canonists of the Twelfth Century, in Traditio, vol . VII , 1949-1951 , p. 280 ; C. R. CHE NEY, From Becket to Langton, Manchester, 1956, p. 120 ; Idem, English Bishops' Chanceries, Manchester, 1950, p. 11 ; R. W. SOUTHERN, The Place ofEngland in the Twelfth Century Renaissance, p. 205 . (92) See p. xxvi , n. 76. Also : Stephen II , N. MOORE, The History of St. Bartholomew's Hospital, vol . I, London, 1918, p . 230, n . 1 ; Richard , Public Record Office, Ancient Deeds, L. 220 (R) ; Moore, op. cit. , vol. I , p. 163, n. 1 (R) ; p . 231 , n. 1 (R) ; Westminster Abbey Domesday, f. 474 (R) ; MS. Harley, 3697, f. 49r (R). (93) Early Charters of the Cathedral Church of St. Paul, London, pp. 145, 146, n. 186. (94) See pp. xXXI , XXXII . (95) See p. xxxI .

XXXIV

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When he moved to Salisbury is unknown, but he was in the company of Bishop Herbert Poore in August, 1199 (9%) , and in 1201 he witnessed several Salisbury documents (97). Again he belonged to the curial clerical staff, since a charter issued by Herbert Poore in October 1206 instituting him to the perpetual vicarage of Sturminster calls him dilectum clericum nostrum (98) . Soon after he acquired the vicarage of Sturminster, Thomas was made sub-dean of Salisbury . Since he appears as one of the bishop's clerical officers in October 1206, the appointment to the sub-deanery (96) Lanthony Cartulary A. I. , section viii , n. 76 (no foliation), Public Record Office, Chancery Masters' Exhibits, notification by Herbert POORE of the institution of a vicar of "Chyriton " Dat' apud Pottern' per manum Willelmi Raimundi xv kal . Sept. anno viº, his testibus : Magistro Thoma Griffin, magistris Rogero de Winesham et Thoma de Chabbeham et multis aliis. I am indebted to Professor Cheney for this transcription . (97) Sarum Charters and Documents, p . 64 , c . 1201 ; MS. Egerton 2104a, ff. 96rv, 97rv, 18th . February, 1201 (R) , f. 97v, 18th . February, 1201 ; MS. Egerton 3031 , ff. 96v-97v, 18th . April, 1201 (R) ; Calendar of Documents preserved in France Illustrative of the History ofGreat Britain and Ireland, J. H. ROUND, London, 1899, p . 344, n. 966, 6th. October, 1201 (R). Between 1201 and 1204 he witnessed the following charters of Herbert : C. R. CHENEY, From Becket to Langton, pp. 193 , 194, 18th. June, 1202 ; Charters and Records of Hereford Cathedral, W.W. Capes (Cantilupe Society Publication for the Year 1908), Hereford, 1908, pp . 125, 126, 5th. July, 1202 (R) ; Newington Longville Charters, H. E. SALTER (Oxford shire Record Society) , Oxford , 1921 , pp. 59 , 60, 19th . September, 1203. (98) Omnibus ... inspecturis, Ricardus... cartam bone memorie Herberti venerabilis predecessoris nostri inspeximus in hec verba... Omnibus... Herbertus... Noverit universitas vestra nos ad presentacionem Richardi de Fraxmento de assensu eciam fratrum infirmorum de Ponte Audomari admississe dilectum clericum nostrum magistrum Thomam de Cheb beh(am) ad perpetuam vicariam ecclesie de Esturminster... datum id. Oct. anno pontificatus nostri tercio decimo ... Nos (Ricardus) igitur... datum apud Sar' pridie kal . Jan. pontificatus nostri anno tertio . i.e. he was still perpetual vicar in 1220. In L. E. BOYLE, Some Works Attributed to William of Pagula, vol . I, p. 216, n. 63. This appointment was the subject of a charter issued by Herbert that survives in an extract from the lost Cartulaire de Pont- Audemer made by BALUZE. ... per manum magistri Thome de Chabeh(am) quem ad presentationem eorundem ad perpetuam vicariam eiusdem ecclesie admisimus et successorum suorum in perpetuum duas marcas argenti ad eundem terminum similiter percipiant... Datum apud Sunning... Septembr. pontificatus nostri anno undecimo. Paris, Bibliothèque nationale, Fr. 2845, ff. 111v, 112r. I am indebted to Dr. J. W. Baldwin for this transcription.

1

BIOGRAPHICAL NOTE

XXXV

must be later than that date (99) . On the other hand, the report of the evidence that he gave at the inquiry into the life, virtues and miracles of Osmund shews that it cannot have been much later. The investigation of Osmund's life took place in 1228, and during his evidence, Thomas said that he had been sub-dean for about twenty years (100) . Hence he must have received the appointment between October 1206 and c. 1208 (101) . The sub-dean was not necessarily a canon (102), and the first indication that de Chobham was a member of the Chapter occurs in 1214 (103). His prebend is not mentioned , but in 1226 he held the "golden prebend" of Charminster in Dorset (104). It is unlikely that he became prebendary of Charminster before 1214, since Richard Poore who held the benefice in 1210 ( 105) , and who pre sumably continued to hold it until his elevation to the episcopate, was not elected bishop of Chichester until that year. Perhaps Thomas received this rich prebend through royal influence soon after Poore resigned it . Certainly he was in John's favour at about that time. In 1213 he received a gift of twenty marks from the King before (99) He witnessed a charter of Herbert June 1206-1207 as magister, Fourth Report of the Royal Commission on Historical Manuscripts, London, 1874, Appendix, p. 453b (R). (100) The Canonisation of St. Osmund, ed by A. R. MALDEN (Wilts. Record Society), Salisbury, 1901 , p. 37 , Magister Thoma de Chebbeham subdecanus ecclesie Sarum iuratus dixit quod cum esset subdecanus ecclesie Sarum, elapsis fere viginti annis, ut credit... The date given in the margin, the Vigil of the Annunciation , 1208, is the date of the interdict, not that of the miracle witnessed by Thomas as Kaeppeli thought, Un recueil de sermons ... p. 184. (101) The dates given by LE NEVE, Fasti, vol . II , p. 619 , are 1214, 1230. W. H. JONES, Fasti ecclesiae Sarisberiensis , Salisbury-London , 1879, p. 438, gives 1213, 1226, 1229 (the last date should be 1228 since the document refers to the election of Bingham). The charter witnessed by Thomas without the title of sub-dean in Historical Manuscripts Commission, Report on Manuscripts in Various Collections, vol. I, London, 1901 , p . 366 ( Muniments of the Dean and Chapter of Salisbury) (R), should probably be dated nearer to 1208 than 1210 as suggested by the Report. (102) JONES, op. cit. , pp. 263-268. (103) He was one of the canons at the chapter of January 7th . , 1214, Sarum Charters and Documents, pp. 76, 77 ; Register of St. Osmund, vol. I, pp. 379, 380. (104) Register of St. Osmund, vol. II , p. 70. It was valued at eighty marks. (105) Register of St. Osmund, pp. 254, 256.

XXXVI

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setting out on an overseas mission (10%) , and at the end of the same year John gave him permission assartandi et excolendi three acres of land at Chobham (107). The implication is that Thomas was well known to the king who would probably choose someone who knew his mind as emissary, but no evidence has come to light which would give a hint of their relationship . However, it is unlikely that de Chobham was in the royal service long after 1214, since at some period between 1214 and Herbert Poore's death in 1217 he was officialis (108) . No bishop would be likely to appoint a man to this administrative post unless he was at hand in the diocese (109) , and Thomas would not be readily available if he were serving the king. How long he was officialis is unknown, but his absence from two important gatherings of the canons in 1225 may mean that he was away on his bishop's business . The first service in the new cathedral was on St. Michael's Day, 1225, and the dean summoned all the canons to attend it . Thomas does not appear among those pre sent (110), and since he must have made every effort to be there on such a great day, it looks as if he was ill, or that urgent business stop ped him from assisting at the ceremonies. Nor was he at a chapter

(106) At Lewes on April 24th, Documents Illustrative ofEnglish History in the Thirteenth and Fourteenth Centuries, ed . by H. COLE, London, 1844, p . 260 (R) . (107) Rotuli Litterarum clausarum, ed . by T. D. HARDY, vol. I , London, 1833 , p . 159a (R). (108) See pp. xxxv, xxxvi for charters issued by him as officialis. See also Sarum Charters and Documents, p. 79 where he acts as officialis Novem ber 14th. 1215. In a charter of Herbert POORE, 23rd . January, 1215, he is described only as sub-dean, Historical Manuscripts Commission, Calendar ofthe Manuscripts of the Dean and Chapter of Wells, vol. I , London, 1907, p. 526 (R). (109) On the officialis see P. FOURNIER, Les officialités au moyen âge, Paris, 1880. (110) Register of St. Osmund, vol. II , pp . 37, 38. Between 1217 and 1225, Thomas witnessed a document as subdean 1215-1220 in Sarum Charters and Documents, p. 80, and another dated April 12th . , 1221 , in the Cartulary of Osney Abbey, ed. by H. E. SALTER, vol . IV (Oxford Historical Society, vol . XCVII) , Oxford , 1934, pp. 447, 448 (R) . He was at a chapter of c. 1218 , Register..., vol . II , pp. 33 , 34 ; in 1220 he was in receipt of two marks a year from the chapel of Chidingfold, Surrey, Register..., vol . I , p. 297. Thomas was not at two chapters in 1222, Register..., vol . I , pp. 338, 339, vol. II , p. 18. He also missed the meeting of July 11th. , 1224, Register..., vol . II , p . 22.

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meeting on August 15th of the same year when all the canons were called to discuss a grant to the king, even those who were living beyond the seas. de Chobham did not attend , neither did he send a letter of excuse, although those who could not be present had been ordered to do so (111) . Again, we may presume that either he was unwell or that important affairs stopped him from going to Salisbury and prevented him from writing. Whatever happened in 1225, he was at the chapter that met in 1228 to elect a new bishop, and the report of this meeting implies that Thomas was not without ambition . Some of the canons could not be elected because they were barred by the irregularity of illegitimacy, but tried to shew that they had been dispensed by the pope . de Chobham was among their number, but it was discovered that his indult was qualified by a clause imposing the necessity of further recourse to the Holy See should he ever be elected to the episcopate ( 112) . It would be difficult to explain this incident on any other ground but that he wanted to be elected. According to Le Neve, Thomas was not subdean in 1229, but enjoyed the office again in 1230 (113) . This , however, rests on an error in dating a letter of Robert Grosseteste in which Thomas of Embleburn (Ebblesburn ) is called subdean of Sarum (114) . The letter was written in the fifth year of Grosseteste's pontificate, June 1239 to June 1240, not 1229. Moreover, at a chapter of October 19th, 1233, a Thomas was subdean and acted as proctor for Cardinal Stephen (115), and there is no reason to suppose that he was not Thomas of Chobham . By 1236 there had been a change of subdean, since in that year Adam held the office (116) . By February (111) Register..., vol . II, pp. 59-61. (112) See p. xxv, n. 74. (113) Fasti, vol. II , p. 619. The subdean for 1229 is given as Thomas of Embleburn , and the authority for this is "Rot. Rob . Grosthead, episc. linc". (114) Rotuli, ed. by F. N. DAVIS (Canterbury and York Society, vol. 10, Diocese of Lincoln vol . 4), London, MDCCCCXIII , pp. 43, 44. JONES, op. cit., p. 438, suggests that Le Neve was misled by his copyist and that the name should be de Chobham. (115) Sarum Charters and Documents, p. 229. The cardinal was Stephen de Normandis, see C. Moore, Cardinals Beneficed in Sarum Cathedral, in the Wiltshire Archaeological and Natural History Magazine, vol . L, 1944, p. 145. (116) R. C. HOARE, The History of Modern Wiltshire, vol . VI , London, 1822, p. 731 ; Close Rolls of the Reign of Henry III, A. D. 1234-1237, London, 1908, p. 515.

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BIOGRAPHICAL NOTE

1237 or 1238 another Thomas was subdean (117), whom Grosse teste's letter enables us to identify as Thomas of Embleburn . We can assume that de Chobham ceased to enjoy the subdeanery between October 19th. , 1233 and 1236 when he would have been at least sixty four to sixty seven , and so it is reasonable to suppose that he occupied it until his death (118). Such was Thomas ' life in its broad outlines . There are many gaps that one would like to fill, not the least being the identification of two incidents of which he was a witness (119) . However, we have sufficient knowledge to see that Thomas of Chobham was an able man who made his way in the world , and who, although not free from human ambition, did not lose sight of his priestly vocation (120) .

(117) Sarum Charters and Documents, pp . 240-242, February 24th. 1237 or 1238 ; pp. 246-248 , August 16th. , 1238. (118) A fortiori the master Thomas rector of Schabeam who issued charters in 1260 and 1261 cannot be identified with the subdean, N. MOORE, The History of St. Bartholomew's Hospital, vol . I , p . 466. The dates of the following documents have not been established : MS. Stowe, 925 , f. 143r, vi (R) , charter of William Longspee, Earl of Salisbury, giving lands in Hatherope to the church of St. Mary, Bradenstoke, witnessed by Thomas as subdean. Charter of Alan Bassett confirming the gift of the church of Winter bourne to St. Pancras, Lewes, made by his uncle Walter de Dunstanwill , witnessed by Thomas as subdean, in The Wiltshire, Devonshire and Dorsetshire Portion of the Lewes Chartulary, with London and Essex Documents from the Surrey Portion, calendared by W. BUDGEN and L.F. Salzman (Sussex Record Society), Cambridge, 1943 , pp. 25, 26, n. 41 , which is MS. Cotton , Vespasian F.XV (R) . Dated 1214-1230 by the editors, presumably because of the dates of Thomas' tenure of the subdeanery in LE NEVE. British Museum, Add . Charter 26619 (R) , mutilated . Gift by Jordan de Mayford witnessed by Thomas as subdean. MS. Royal, 4, B.XII , Exodus and Leviticus with glosses. Note on the rear flyleaf, ... (mutilated) , magister Thomas de Chabeham tradidit Roberto de Stiford procuratori Willelmi de Coleville dimidiam marcham argenti quam recepit a magistro Hugone de Ayilleburn ad opus eiusdem Willelmi de Coleville, et recepit in pignus tres sexternos de bibliothecis Dominus Thomas de Rading fideiussor est predicti Roberti quod conservabit predictum magistrum Thomam de Chabeham indemnem de predicta dimidia marcha. (119) See pp. 436, l . 12-1 . 18 ; 438 , 1. 25-439 1.3. (120) See the fine section on the cure of souls, pp . 298 , 1. 22-300, 1. 32.

DOCUMENTS

XXXIX

DOCUMENTS ISSUED BY THOMAS

Omnibus Christi fidelibus ad quos presens scriptum pervenerit magister Thoma de Cobbeham officialis domini episcopi Sarum eternam in domino salutem. Universitati vestre presenti scripto notum facio quod ego auctoritate domini H (erberti) Sarum epi scopi ipsius in eodem episcopatu officialis essem generaliter consti tutus in omnibus ad ipsum spectantibus que sine corporali eiusdem presentia poterant expediri, plenam habens potestatem, priori de Bradenstoke quem nomine domus sue idem episcopus propria manu in ecclesia de Segr' (Seagry in Wiltshire) personam insti tuerat, XL solidos annuos de eadem ecclesia temporibus canonice instituendis assignam et confirmam percipiendos et in usus vestre domus perpetuo convertendos : videlicet ad festum sancti Michaelis XX solidos, et ad Pascha XX solidos, ita quidem quod perpetuus vicarius ab ipsis presentatus et ab episcopo loci instituendus predictam ecclesiam cum omnibus pertinentibus suis integre possideat, prescriptam pensionem domini de Bradenstoke inde persolvendo, et omnia episcopalia usitata et consueta sustinendo . Quod ut ratum et firmum futuris temporibus perseveret, presens scriptum sigilli mei testimonio roboravi . His testibus et cetera (121) . Venerabili in Christo domino et amico magistro R (icardo) archidiacono Wiltes ' (122) magister T (homas) de Cabbaham officialis domini Sarum salutem et debitam in omnibus reverentiam . Noverit dilectio vestra quod dominus episcopus inspecto iure quod prior et canonici de Bradenstoke in ecclesia de Segr ' ex cartarum testimonio habere dinoscuntur , in propria persona priorem nomine domus sue ad personatum eiusdem ecclesie admisit, presente domino M. de Daninton et secundum quod necessarium fuerat assentiente . Percipiet autem memoratus prior XL solidos annuos nomine personatus eius de eadem ecclesia, totum vero residuum (121) MS Stowe , 925, f. 68r, n. xi ; MS Cotton, Vitellius A. XI, f. 78r (R). (122) This and the preceding charter date from 1214 to early 1217, since Richard Grosseteste apparently became archdeacon of Wiltshire in 1214, and Herbert Poore died 6th . February, 1217. J. C. RUSSELL, The Preferments and " Adiutores" ofRobert Grosseteste, in Harvard Theological Review, vol . XXVI , 1933, pp. 166, 167 , has shewn that the archdeacon was Richard and not Robert. LE NEVE, Fasti, vol . II, p. 628 , and JONES , op. cit. , p . 169 , assign the office to Robert.

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in usum cedet perpetui vicarii in eadem ecclesia pro tempore ministraturi . Unde vobis mando auctoritate domini episcopi quatenus secundum predictam et prescriptam formam memoratum priorem in corporalem eiusdem ecclesie possessionem induci faciatis . Vale et cetera (123).

Viro venerabili et amico in Christo karissimo magistro Iohanni de London' domini Wintoniensis episcopi officiali magister T (homas) de Chobbeham subdecanus Saresberiensis domini Saresberiensis episcopi officialis eternam in domino salutem . Cum nobis per attestationes coram nobis receptas tum per confessionem Matillidis de Anevill' coram nobis in iure factam plenius constaret matrimonium inter ipsam M. et Willelmum de Wicam per verba de presenti in facie ecclesie consensu mutuo fuisse contractum , et ipsos postmodum diutius simul cohabitasse, post multas alle gationes et testium productiones, communicato prudentium viro rum et iuris peritorum consilio, prefate mulieris possessionem adiudicavimus prenominato Willelmo, ita tamen quod si dicta M. aliquid contra matrimonium allegare voluerit, a prenominato Willelmo non impediatur sed ipsam M. in prosequtionem cause sue exhibeat. Quia vero mulier memorata sententie nostre parere contempnit, cum ipsam iam dudum propter multiplicatam con tumatiam suam ab omnibus sacramentis que nunc fiunt in ecclesia suspenderimus, vinculo anathematis eam innodamus, discretioni vestre supplicantes, ut ipsam per diocesim Wintoniensem in quam se transtulisse dicitur excommunicatam et a fidelibus artius evi tandam denuntiari faciatis. Bene valete (124).

THE DATE The problem of the summa's date is made somewhat easier since a number of topics discussed by Thomas were the subject of legislation by the Fourth Council of the Lateran . It would , however, be dangerous to assume that because similar doctrines appear both in the Council's decrees and in an early thirteenth century work, the latter must depend on the former. Conciliar decrees rarely came as a bolt from the blue : not infrequently the Fathers (123) MS Stowe, 925, f. 68rv. n . xii ; MS . Cotton , Vitellius A. XI , f. 78r (R). (124) Avranches, Bibliothèque de la Ville, MS . 149, f. 109v, 2. I am indebted to Professor Cheney for this transcription .

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XLI

incorporated into the body of the written law custom (125) and canonical interpretations . Similarities of doctrine can only be used in dating a work- apart from explicit references or quota tions ――――― if two conditions are fulfilled . It must be demonstrated that the author could not have had general or local customary law in mind , and it must be shewn that he could not have been thinking of current opinions and interpretations. An examination, for example, of the genesis of Canons 21 and 18 of the Fourth Lateran Council will shew how misleading doctrinal similarities could be (126). Canon 21 , the famous decree Omnis utriusque sexus (127) , has often been interpreted as the start of the obligation to confess and receive Communion at least once each year at Easter or thereabouts (128) . It is, in fact, nothing of the kind . For centuries councils and bishops had demanded that the faithful approach the altar thrice yearly, at Christmas, Easter, and Pentecost (129), to little avail, however, since from at least the eighth century practice does not seem to have gone beyond the Easter duty. That this was the essential minimum, all agreed (130) . Hand in hand with the obligation to communicate went the duty to confess . The first evidence appears in the eighth century, and from the (125) For a Note on Custom see Appendix F, p. 603. (126) I hope to be able to study the genesis of the 1215 canons at some future date. (127) M. 22/1007, 1010. (128) For example : H. C. LEA, A History of Auricular Confession and Indulgences in the Latin Church, vol . I , London, 1896, p . 37 ; M. DEANESLY, The Lollard Bible, Cambridge, 1920, p . 57 ; J. T. MCNEILL and H. M. GAMER, Medieval Handbooks of Penance (Columbia University Records of Civilisation, vol . XXIX) , New York, 1938 , p . 29 ; M. BLOOM FIELD, The Seven Deadly Sins, Michigan, 1952 , pp. 91 , 97 ; G. Le Bras, Institutions ecclésiastiques de la Chrétienté médiévale (FLICHE and MAR TIN, Histoire de l'Eglise, vol . 12), livre I, Paris, 1959, p. 134. (129) See B. KURTSCHEID, Historia iuris canonici, Romae, MCMLI , pp. 292, 293 ; E. DUBLANCHY, Communion eucharistique (fréquente) , D. T. C. , cols. 521-523 ; P. BROWE, Die Pflichtkommunion im Mittelalter, Munster, 1940, was not available to me. (130) Cf. CANTOR, t. II, pp . 9, 10. In some places at least failure to communicate at Easter seems to have been the equivalent of public apostasy: Haec (mulier) poenam incurrere metuens si fidem Christi publice negaret, in festo Resurrectionis Dominicae tunc instantis ad ecclesiam cum christianis accessit, et acceptam eucharistiam... Innocent III, Reg. XVI, ep. 84, Archiepiscopo Senonensi , vi . id . Junii, 1213 (PL. 216/885, 886).

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tenth century onwards confession before each and every Commu nion was demanded with increasing emphasis (131) . Hence, before 1215, there was a theoretical obligation to receive these sacraments three times a year that had been reduced in practice to the Easter duties. Rather than burdening the people with a new command, Canon 21 officially sanctioned a customary relaxation (132) . The bishops saw it in this light, since some continued to require thrice yearly Communion and confession , "or at least at Easter" (133). Thomas' doctrine that the faithful must go to the sacraments once each year (134) is no proof that he was aware of Omnis utrius que sexus. Nor is it evidence that the decree was known to him when he tells us that those who do not communicate once a year should be excommunicated , unless they have abstained on the advice of their parish priest ( 135) . Gratian has a canon to the effect that lay people who do not receive Communion at Christmas, Easter, and Pentecost are not to be considered as Catholics or members of the Catholic community (136) . Thomas' reference to excommunication could well be an allusion to this canon interpreted in the light of the customary relaxation since he makes no mention of the Council , and his language suggests the Decretum rather than Omnis utriusque. He merely says that non-communicants should be excommunicated , which accords well enough with the catholici non credantur, nec inter catholicos habeantur of Gratian's canon, but not so well with the Lateran decree which inflicts only suspen sion ab ingressu ecclesiae and deprivation of christian burial . Thomas knew the distinction between major and minor excom munication (137) , and had he known Canon 21 , surely he would (131) P. BROWE, Die Kommunionvorbereitung im Mittelalter, in Z. f. kath. Theologie, vol . 56, 1932 , pp. 382-385. (132) Cf. PETRUs ManducatoR , Serm. XVI (PL. 198/1765) , ...decretum est ut saltem per tres sollemnitates in anno fideles communicarent, in Pascha, Pentecoste, et Natali ... nunc autem... non audeo dicere ex praecepto ecclesiae sed ex tacita permissione ipsius, introductum est ut semel in anno congregentur in ecclesia ad communicandum, quod praeterire fas non est. (133) Cf. Constitutiones Ricardi Sarum, n . 37 , p. 142 ; Constitutiones S. Edmundi Cantuariensis Archiepiscopi, c . 18 ( M. 23/421 ) ; Synodus Wigornensis, c. 16 (M. 23/531 ). (134) Ed. pp. 106, 1. 3, 1. 4 ; 122 , 1. 14-1.16 ; 236, 1. 2-1.5. (135) Ed . p . 106, 1. 3-1. 8. (136) c. 19, D. II . , de cons. (137) Ed. p . 247, 1. 14-1. 18.

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have written that those guilty of this offence incurred the latter penalty, since this would be a point of great importance to the parish clergy. Finally, only a confessor could have the knowledge that would justify advising anyone to abstain from Communion. But the rule that confession had to be made to the proprius sacerdos was a commonplace before 1215 ( 138), and so Thomas' reference to the parish priest does not compel us to see in it an allusion to the Lateran Council. Canon 18 provides striking parallels to Cum miserationes (139) . This decree extended the ancient prohibition against the shedding of blood by clerics to include acting as clerk in a court that passed sentence of death or mutilation . The doctrine is to be found in Thomas (140), but scholars before him had arrived at the same interpretative conclusion founded on the principle of co-operation , as is witnessed by the summae of Peter Cantor and Robert of Flamborough which were written well before the Council met (141) . This anticipation of the decree suggests that its other provisions were not without their preparation , and that de Chobham's doctrine that peregrina iudicia are generally forbidden since they tempt God (142) is not necessarily a reference to the canon . In fact, the decree reflects the hardening of opinion that set in after the middle of the twelfth century. The council forbade priests to bless the instruments of ordeal , and since no appeal to the judgement of God could be made without the intervention of His priests (143), this was a general if indirect prohibition of such trials . Unlike Thomas, the Fathers gave no reason for their action, but no doubt they had in mind not only the prohibition against the shedding of blood by clerics and the principle of co-operation, but also the traditional objection to the so-called judgement of God to which he, like others before him, made appeal (144) . (138) P. ANCIAUX , La théologie du sacrement de pénitence, pp. 586-607 ; E. H. FISCHER, Bussgewalt, Pfarrzwang und Beichtvater- wahl nach dem Dekret Gratiens, in Studia Gratiana, vol . IV, Bononiae, MCMLVI, pp. 187-230. (139) M. 22/1006, 1007. (140) pp. 64, 1. 27-65, 1. 4. (141) See p. 65, n. 4. (142) p. 260, 1. 26-261 , 1. 2 ; 293, 1. 12, -1.17 (143) Cf. CANTOR, t . II , pp. 355, 356, quando facit exhorcismum super ferrum candens sine qua sollempnitate non fieret iuditium tale. (144) The most recent studies of ordeals known to me are H. NOT

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As far back as the ninth century there was opposition to these barbarian practices (145), and in spite of hesitation and uncertainty, a tradition grew up that ordeals tempted God, and on that score were sinful (146) . This doctrine was often qualified and made to suffer exceptions (147), but it took firm root, and most important of all, was enshrined in c.22, C.II.q.5, which although it deals with the duel only, became a locus communis in the discussion of ordeals . Known to every student of Gratian, the principle was taken up in the schools (148), and by the popes (149) . Hence , Thomas had ample authority for teaching that iudicia peregrina were for bidden by the law of God (150) . On the other hand, unlike many of the masters , he seems to allow no exceptions to the rule ( 151) . But this is not surprising, TARP, Gottesurteilstudien, München, 1956, and J. W. BALDWIN, The Intellectual Preparation for the Canon of 1215 against Ordeals, in Spe culum, vol . XXXVI , 1961 , pp. 613-636. P. BROWE, De ordaliis, 2 vols. (Textus et documenta in usum exercita tionum et praelectionum academicarum, series theologica 4 et 11 ), Romae, 1932 , 1933, is a valuable collection of documents. (145) Cf. AGOBARD OF LYONS, Liber adversus legem Gundobadi, and Liber contra iudicium dei, PL. 104/ 113-126, 249-268 . (146) Cf. Yves of Chartres, Epistolae, nn. 74, 252 (PL. 162/96 , 258) . ( 147) J. W. BALDWIN, The Intellectual Preparation..., pp. 617-619. (148) Cf. STEPHEN OF TOURNAI, Summa, ad c. 23 , C. II , q . 5, p. 172 ; ANON., Commentarius, ad cc. 5 , 22, C. II , q . 5 , in H. SINGER, Beiträge zur Wurdigung der Decretistenlitteratur, in Archivum für katholischen Kirchenrecht, t . LXIX, 1893 , p. 406 ; PETER OF BLOIS, Iuris canonici speculum, c. 16, p. 40 ; SICARD OF CREMONA, Summa, ad c. 22, C. II, q . 5 , in K. HILDENBRAND, Die Purgatio canonica und vulgaris, pp. 186, 187. Singer's and Hildenbrand's works were not available to me ; the references are taken from BROWE, op. cit. , vol . II , pp. 78 , 80. PETER CANTOR, t . II , pp . 357 , 447, and in BALDWIN, art. cit. , p . 628 ; ROBERT DE COurçon, in BALDWIN, art. cit., p. 633, n. 122. (149) Innocent III , Reg. XIV, n. 138, and Supplementum, n . 166 (PL. 216/502 , 217/214) ; Honorius III , c. 3, X. v, 35. (150) See n. 142 supra. (151) That he allows a defendant to engage in a duel p. 293 , 1. 19 294, 1.5 — is not an exception to the prohibition of ordeals, but the distinct case of justifiable homicide. p. cit. l. 16, 1. 17, Thomas tells us that the judicial duel is forbidden " si fieret per ministerium sacerdotis" . This can hardly mean that it was wrong only if a priest took part, since the priest played a necessary part in the trial. A possible solution is that since he was dealing with one form of ordeal, Thomas omitted to mention the general prohibition of monomachia, and contented himself with an allusion to the doctrine forbidding the clergy to officiate at ordeals in general.

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since he studied under Peter Cantor (152) who vehemently opposed the ordeal in all its forms and whatever the circumstances (153) . The Summa also implies that ordeals were a canonical offence , since we are told that peregrina iudicia modo generaliter prohibita sunt in ecclesia (154) . And what evidence is there that this opinion found support before 1215? Eight canons dealing with ordeals are to be found in Gratian, three ofthem against the practice, and five - two of them paleae — favourable to it (155). Gratian himself did not think that there was an absolute prohibition : a contrary interpretation of these canons came later. It is significant that St. Raymund of Peñafort who was well aware of the Lateran decrees did not mention Canon 18 when he wrote that this form of trial was wholly reprobated and accursed . Instead, he merely referred to cc.7,20,22.C.II.q.5 (156) . He could scarcely have done this unless his interpretation was backed by a solid tradition : if it were not, he would have had either to bring forward new arguments for his thesis, or to appeal to the Lateran Council. The existence of such a tradition of interpretation can also be inferred from the Chronicle of abbot Emo, who wrote that Frisia suffered a calamity in 1219 because among other offences the Frisians had not abolished trial by red-hot iron against the prescription of c.20.C.II.q.5. (157) . Honorius III took the same view, since he informed a correspondent that ordeals were for bidden since they tempted God, surely the canonist's appeal to c.22.C.II.q.5 (158).

(152) See p. XXVII. (153) BALDWIN, art. cit. , pp. 626-632. (154) pp. 260, 1. 26-261 , 1. 1 . (155) cc. 7, 20, 22, C. II, q . 5 ; cc. 15, 23 , 25, 26, C. II , q. 5 ; c. 24, C. XVII , q. 4. (156) Summa de poenitentia et matrimonio cum glossis Ioannis de Friburgo, Romae, DMDCIII , L. III , De inquisitionibus et purgationibus, p. 364, sed ista (vulgaris purgatio) hodie in totum reprobata est et maledicta, tum quia inventa est diabolo fabricante, 2, q. 5 Mennam (c. 7), tum quia generaliter a s. canonibus prohibetur, ut praealleg. c. Mennam et Consuluisti et Monomachiam (cc. 20, 22) . Item , quia est contra illud praeceptum domini : non tentabis dominum deum tuum, ut in illo c. Monomachiam in fine et 22, q . 2 Quaeritur cur patriarcha (c. 22). (157) Emonis Werumensium chronica, in Monumenta Germaniae His toriae, Scriptores t. XXIII , p. 491 , Unde posita est terra ( Frisia) in salsuginem a malicia inhabitantium in ea. Ibi ordinantur presbiteri sine certo titulo contra illud dist. 70. Ferri candentis purgatio non aboletur contra illud II, q. 5. (158) c. 3, X. v, 35.

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The tradition can be seen developing among the decretists and the early decretalists . It is true that many were hesitant and accepted qualifications and exceptions (159) , but nevertheless their language could suggest that ordeals were forbidden by the law. Rufinus said that "today" these trials were wholly forbidden by the canons (160) . Stephen of Tournai reported that "today" they were reprobated (161), and John of Faenza believed that they were unlawful (162) . An anonymous commentary on Gratian quoted Rufinus on the subject (163) , and Peter of Blois held that the canons abrogated all secular laws and customs that favoured the use of ordeals (164) . Bernard of Pavia wrote that "today" it was clearly forbidden to use the vulgaris purgatio (165) . Huguccio, the greatest of the decretists, was also the most resolute opponent of the judgement of God . He believed that the canons favouring it were abrogated, refuted the qualifications and exceptions of other authors, and influenced the canonists who came after him to take a more rigourous stand against the peregrina iudicia (166). The decretals also shew signs of hesitancy, since even so great a canonist as Innocent III appears at times to have permitted the ordeal, at times to have condemned it (167) . Nevertheless, we can find reflected in papal documents the teaching that we have seen in the canonical writtings . Alexander III called the use of red hot

(159) See J. W. BALDWIN, The Intellectual Preparation..., p. 623 . (160) Summa, ad C. II , q. 5, p . 248, Iste expurgationes penitus hodie in canonibus prohibuntur. (161) Summa, ad c. 23 , C. II , q . 5, p . 172 , Haec omnia improbantur hodie. (162) Gloss. ad dict. post c. 21 , C. II , q . 5 , ad vv. sed quaelibet, quaeritur utrum monomachia vel alia vulgaris purgatio sit concessa. Et respondit quod non, et hoc probat per duas auctoritates sanctorum patrum Io. de Fant. (163) In SINGER, Beiträge zur Wurdigung der Decretistenlitteratur, p. 406. (164) Iuris canonici speculum, c. 16, pp. 40, 41 . (165) Summa decretalium, pp . 259, 260 , manifeste innui videtur quod hodie vulgaris purgatio in nulla persona sit admittenda... Illud tenendum putamus ut hodie in nullo casu sit vel negotio admittenda. (166) BALDWIN, art. cit. , p. 624. (167) He approved the statute of Benevento regulating the costs of ordeals, in S. BORGIA , Memorie istoriche della pontificia città di Benevento, Roma, 1763-1769, t . II , p . 414.

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iron and similar procedures damnable, forbidden, and abuses to be abolished (168) . Lucius III wrote that they were forbidden (169), and Innocent III took up the traditional argument that they tempted God, and his master Huguccio's point that what was not permitted by the Fathers could not be admitted (170) . Two of Innocent's decretals are of special interest. In the first, he deposed a bishop who had sinned grievously not only in being present at and authorising an ordeal, but also in being present at the subsequent execution (171) . In the second, we are informed that although iudicia peregrina lex canonica non admittit, civil authorities compelled unhappy priests to bless the instruments of ordeal, and to be present at the trial : if they refused, they were fined (172) . We can conclude from these two cases that the pope interpreted the canons to mean that ordeals were against the law ; that priests committed a canonical offence if they performed the rites or were present at iudicia peregrina ; and that formulae such as iudicia peregrina lex canonica non admittit should be interpreted as a prohibition of trials by ordeal in secular as well as in ecclesi astical courts (173) . We may also infer that this doctrine was not confined to academic canonical circles, since priests in some places at least were put into the unfortunate position of having to obey either their consciences or the civil law. What then of the priests who did assist at these trials? Since they were undoubtedly performing forbidden acts they were re sponsible for what followed from them according to canonical principles (174) . And so should the accused be sentenced to death or mutilation as the result of the ordeal, the officiating priest

(168) Epistolae et privilegia, ep . 979 (PL. 200/859), arg. ex cc. 20,22, C. II , q. 5. (169) c. 5, Comp. I, v. 29 (c. 8, X. v, 34). (170) Reg. I, n. 667 ; Reg. XIV, n. 138 ; Supplementum, n. 166 (PL. 214/ 1106 ; 216/502 ; 217/214). Innocent, quod sanctorum patrum non est documento sancitum, non esse superstitiosis adinventionibus praesu mendum ; Huguccio, in BALDWIN, art. cit., p . 624, n. 71 , Item argumen tum : eo ipso aliquid videri inhibitum quia non est preceptum vel permissum. (171) c. 3, Comp. III, v. 14 (c. 10, X. v, 31 ), dated 1208. (172) Reg. VII, n. 113 (PL. 215/394). (173) Cf. INNOCENT II , Epistolae et privilegia, n. 78 (PL. 179/118 , 119) , canonicum non est ; INNOCENT III , Reg. XIV, n. 138, and Supplementum, n. 214 (PL. 216/502, 217/214), ecclesia non admisit. (174) See S. KUTTNER, Schuldlehre, pp. 200-213.

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would incur the irregularity of bloodshed as he did if he acted as clerk to the court (175) . Peter Cantor strongly emphasized this point (176), and it is reflected in the case of the bishop deposed by Innocent. This bishop had made himself unworthy to serve the altar not only by authorising the trial by ordeal and the subsequent execution, but also by being present at them. The decretal does not make it clear whether or not each offence considered by itself would be sufficient to make a man irregular, but it is highly probable that this was the case, since each was an example of co-operation in iudicia sanguinis . Furthermore, since mutilations were judgements of blood , the pope would assuredly have included them within the prohibition . Consequently, Thomas' doctrine that if a cleric is present at mournful functions such as duels , mutilations and executions he becomes irregular need not be a reference to Canon 18 (177) . He does refer to a canon as his authori ty, but it can scarcely be the Lateran decree since this does not mention an irregularity. The canon of 1215 merely crystallized current doctrine in its most uncompromising form according to the mind of Innocent's master Huguccio (178), and Thomas' master Peter Cantor. It follows that since Cum miserationes has no explicit reference to the canon, there is no evidence that its author was aware of it. This brief examination of two of the Lateran canons shews that the utmost caution must be used when investigating the relation ship of an early thirteenth century work to the Council. To sieze upon similarities of doctrine, and from them conclude to the dependence of an author upon the decrees is to invite disaster (179) . So little work has been done on custom, the decretists and the

(175) See p. XXXIX . (176) J. W. BALDWIN, The Intellectual Preparation ..., pp. 630-632 ; CANTOR, t. II , p. 447. (177) p . 304, 1. 18-305 , 1. 2. (178) Huguccio may have influenced Thomas. see pp. lxi , lxııı. (179) Two examples illustrate the danger. Father BOYLE, A Study of the Works attributed to William of Pagula, vol . I, p . 215, n . 60, pointed to the section on the custody of the Eucharist as evidence that Thomas knew Canon 20. For an examination of this similarity see pp. li , lii. I have been categorically told that the summa was based on a knowledge of the Lateran Council because any reference to the pro hibition of ordeals must be dependent on Canon 18 .

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early decretalists (180) that short of a verbal parallel or an explicit reference we can rarely be sure that an author and the Fathers did not draw upon some common source . A comparison of the summa with the canons of 1215 will shew that there is little proof that Thomas knew them. The weight of the evidence goes to shew that the book was written before they came to his knowledge. The section dealing with affinity of the second and third kinds is difficult to explain if Thomas were acquainted with Canon 50 (181) . The decree abolished these impediments to marriage, but it was not retrospective (182) , and so it was necessary to have a grasp of the old law even after 1215 in order to be able to deal with unions attempted before the reform . Hence, there was good reason why Thomas should explain the two sub-divisions of affinity even if he knew that they had been swept away, always providing that he made it clear that they were not part of existing law. This he did not do : we are merely told that the Church "hardly ever" pays attention to affinity except for the first kind, that she "little heeds" the second, and ignores the third (183) . This corresponds to what we find in Robert of Flamborough (184), and could only have come from the pen of a man who either, like Robert, wrote when the second and third kinds of affinity were still legal impediments, or who wrote after 1215 but did not know the change wrought by Canon 50 . (180) See S. KUTTNER, The Scientific Investigation of Mediaeval Canon Law: the Need and the Opportunity, in Speculum, vol . XXIV, 1949, pp. 493-501 . Very few of the works listed by KUTTNER in his Repertorium der Kanonistik, (1140-1234) . Prodromus Corpus Glossarum (Studi e Testi, no. 71 ), Città del Vaticano, 1937, have been edited . (181) M. 22/1035 , 1038. (182) Cf. Regesta Honorii papae III, ed. by P. PRESSUTTI , t . II , Romae, MDCCCXCV, p. 203, n. 4737. See J. DAUVILLIER, Le mariage dans le droit classique de l'Eglise depuis le Décret de Gratien ( 1140) jusqu'à la mort de Clément V (1314) , Paris, 1933, pp . 150, 151 . (183) Ed. p . 166, l . 12 , l . 13 , 1. 18, 1. 19. (184) Ed. p. XIX, Ista duo affinitatis genera vix servat ecclesia propter multam intricationem quae hic invenitur in consanguinitate et affinitate. Cf. Damasus, Item, secundum genus affinitatis ex una parte oppositum dicit Laurentius) nunquam prohibitum, et illud c. De propinquis et c. Hoc quoque (cc. 3, 12, C. XXXV, qq. 2 & 3) legit de secundo genere affinitatis ex utraque parte apposito, i.e. the case practically never arose . Also, Alanus dicit tertium genus affinitatis nunquam prohiberi , et illud c. Porro (c. 22, C. XXXV, qq . 2 & 3) legit de primo genere affinitatis. In J. FREISEN, Geschichte des canonischen Eherechts, Tübingen, 1888, p. 488.

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This makes it hard to believe that Thomas derived from the canon in question his doctrine that consanguinity and affinity of the first kind impeded marriage to the fourth degree only (185) . Since he cannot have received a full account of the decree, he could not have got his information from any authoritative source. Would a trained theologian with experience of diocesan curiae have risked teaching a major change of law involving such far reaching consequences before he consulted a thoroughly reliable authority? And is it not strange that he makes no mention of the Council? If the canon was really a radical change in a centuries old tradition, might we not expect Thomas to tell his readers by what authority he put forward the new discipline? It is true that no author has been found who explained away the last three forbidden degrees of kindred before 1215, and it is too easy to invoke unknown sources, yet there is reason to suspect that this provision of Canon 50 , like the abolition of the second and third kinds of affinity, was not in practice so radical a change after all. There is a parallel between de Chobham's statement that con sanguinity impedes marriage to the fourth degree, and his descrip tion of affinity of the second and third kinds . The former, we are told, extends to the seventh degree secundum antiquos, but now only to the fourth (186) ; the latter to the fourth and second degrees respectively secundum antiquos canones, but these are now disre garded (187) . Is it going too far to see the implication that the last three forbidden degrees of kindred were also ignored in practice before 1215? Certainly the letter of the old law must have been ignored in many cases, since the decree itself says that it could not be observed without great inconvenience, and the popes were not above tolerating marriages in the fifth degree and beyond (188). (185) Ed. p. 161 , 1. 8-1 . 11 ; p . 162 , 1. 30- 163 , 1. 3 ; p . 164, 1. 18-165,1 . 3 ; 192, 1. 7-1. 11 . (186) Ed . 161 , 1. 8-1.11 . (187) Ed. 165, 1. 27-166, 1. 19. (188) Alexander III , if a marriage within the forbidden degrees had lasted eighteen or twenty years, it could not be accused , c. 2. Comp . I. iv. 19 ; also INNOCENT III , Reg. VIII, ep. 18 (PL. 215/573, 574). Clement III upheld a marriage in the fifth degree on this principle, c. 1 , Comp. II. iv. 1 . Alexander III tolerated marriages within the fourth and fifth degrees in Dalmatia, but the practice was to cease, ep. DCLXI (PL. 200/627), and similarly in Scandinavia, ep . CMLXXV (PL. 200/852). Lucius III , marriages in the fifth degree may be tolerated in Dalmatia, c. 1. Comp. I. iv. 4. In Utland there was a custom of marrying within the fifth and

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The theory that marriage within the last three degrees was, on the whole, accepted, allows us to explain the rather surprising fact, that the English episcopal constitutions pay little attention to the changes in the marriage law ( 189) . It has been suggested that "the reason is , perhaps, that they became too well known very soon after the Council to need repetition" (190) . But if Canon 50 really introduced a change of practice in so important a matter, would the bishops rely on their clergy coming to know it through rumour and hear-say? It is incredible that they would do so . It seems more likely that the bishops were well aware of the fact that the old law was generally disregarded, and rather than call attention to a number of invalid unions contracted before 1215 prefered to let sleeping dogs lie, and to allow their subjects to carry on as before . They may even have thought that the canon was retrospective and that these marriages were convalidated by it, or that continued cohabitation ratified the previous, invalid consent (191). We may conclude that Thomas ' doctrine of marriage does not force us to see in it any allusion to the legislation of the Lateran Council which in part at least was unknown to him. A comparison of the summa with Canon 45 ( 192) provides further evidence that de Chobham had not seen a copy of the decrees . This canon legislates for the case in which a patron kills or mutilates a cleric belonging to his church . It deprives the guilty and their heirs of the rights of patronage , and renders descendants up to the fourth generation incapable of entering a collegium clericorum and of obtaining a position of authority in a religious house. Thomas merely states that in some places anyone who commits this crime loses the rights of patronage which devolve on the bishop until the heirs are reconciled to the church (193) . An author who

sixth degrees on payment of a fine to the bishop, Innocent III , Reg. I, ep. 420 (PL. 214/396-398). The same custom prevailed in Dalmatia according to J. DAUVILLIER, op. cit. , p . 150. Dauvillier's reference is incorrect, and I have been unable to find the decretal giving this custom . (189) They are only found in Constitutiones Ricardi Sarum, n . 82, p. 155 ; Provincial Council of Scotland, 1225, c. 65 (M. 22/1242). (190) M. GIBBS and J. LANG, Bishops and Reform, 1215-1272 (Oxford Historical Series), Oxford, 1934, pp. 124, 125. (191) Cf. Ioannes Teutonicus and Bernard of Parma, DAUVILLIER, op. cit. , pp. 150, 151. (192) M. 22/1030. (193) Ed. p. 456. 1. 3-1. 6.

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knew Canon 45 could not say that this punishment was confined to quibusdam regionibus since he would know that it was part of the common law, and would hardly be likely to omit part of the penalty inflicted on the heirs . A "new canon" referred to by Thomas has been identified with Canon 66 in an attempt to shew that he knew the legislation of 1215 (194). In reality, however, this passage proves the contrary. According to the summa, this new canon expressly forbade a priest to take money for burials and the baptism of children (195) . Since stole fees were a well established institution (19%) , de Chobham must have had in mind a canon that excepted only these two ceremonies from the benefit of the custom . Certainly, it could not have contained any reference to weddings and to the churching of women, since, relying on Scripture and customary practice, he allows offerings to be accepted on the occasion of these rites (197). Canon 66 cannot explain this doctrine. In the first place, it gives marriage as an example of the functions for which a fee may not be demanded . Hence, had Thomas been working from the decree, he would have had to include weddings under the ban, which he did not do . Secondly, it has no explicit reference to baptism , which the "new canon" singled out for special attention. de Chobham's canon cannot, therefore, be Canon 66. Furthermore, had he known the decree, he could not have written that stole fees were not be taken for burials, since these together with weddings are the examples appearing in Canon 66 of ceremonies for which the customary offerings must be given, although the priest may not demand a fee . The only document discovered that may lie behind Thomas' doctrine is a decretal of Alexander III which forbids the clergy to ask for stipends for baptisms and burials without any qualification (198) . The vexed question of under what circumstances the Hospi (194) Ed. p . 278 , 1. 16-1 . 18 ; M. 22/1054 ; L. E. BOYLE , A Study of the Works Attributed to William of Pagula, vol . I, p. 215 , n. 60. (195) The adversative particle and the context forbid us to make an affirmative out of the double negative. ( 196) See V. FUCHS, Gründe und Wege zur kirchenlichen Anerkennung der Stolgebuehren, in Acta Congressus Iuridici Internationalis, t . III , Romae, 1936, pp. 213-223 . Cf. ed. p. 523, I. 5-1 . 15 . (197) Ed. p . 277, 1. 17-1 . 22. (198) Ep. CLXV (PL. 200/1011 ) . Thomas could not have been thinking of the Council of Oxford, 1222, c. 29 (M. 22/1160) since this resumes the Lateran doctrine.

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tallers could give christian burial to their confratres at the time of an interdict or excommunication provides further evidence that the summa was not based on the new law. Both before and after 1215 no confrater could benefit by his order's privilege in this matter if he were interdicted or excommunicated nominatim (199) . Thomas was led by his interpretation of this condition to the conclusion that there was no exception in favour of confratres, and that the orders had no more rights than a parish priest (200) . Canon 57 (201), however, made it clear that this was incorrect . According to the decree there were two kinds of confratres who, although they might not be accorded the funeral rites in their own church because it was under interdict, could nevertheless be buried by the clergy of the order to which they were attached . That this was indeed a very real exception to the law is emphasised by the fact that the Council refused to extend it to mere subscribers to the orders' funds on the ground that ecclesiastical discipline must not be cheapened and brought to nothing. Thomas also informs us that if a parish priest refused to bury a parishioner who had died without confession and communion, the Hospitallers were accustomed to invoke their privilege in the deceased's favour if he had been an annual subscriber to their funds (202). Thomas points out that a parish priest would err in refusing burial for this reason, but fails to mention that the only confratres who could benefit by their order's privilege were those who either put off secular dress though remaining in the world , or gave their property to the order by an act inter vivos while retaining the usufruct . Further comparison of the summa with the ordinances of 1215 reveals less cogent reasons for believing that its author did not draw on them . His views on heresy do not seem to accord with Canon 3 which laid down the rule that secular rulers were to do all in their power to "exterminate" heretics (203) . Exterminare does not necessarily mean massacre (204) , but it must mean that they were

(199) See ed . p. 261 , n . 7, for sources. (200) Ed . p . 262, I. 12-1.14. (201) M. 22/1043, 1046. (202) Ed . p. 260, 1. 10-1. 22 (203) M. 22/987, 988. (204) Most authorities agree that Innocent III never demanded the death-penalty. See J. FICKER, Die gesetzliche Einführung der Todesstrafe für Ketzerei, in Mitheilungen des Instituts für oesterreichische Geschichts

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not to be tolerated in any way whatsoever. Yet Thomas seems to teach that they may be tolerated if they are willing to be submissive and to live quietly and peacefully, since he says that they must not be killed if these conditions are fulfilled (205) ; and it is difficult to see how they could be if heretics did not enjoy some sort of toleration. However, since the only point that Thomas wished to make explicitly was that heretics should not be killed simply because they were heretics, it is not impossible that the passage means no more than that. Clerical dress provided yet another topic both for the Council and de Chobham . Canon 16 re-affirmed the principle that the clergy must not wear secular clothing, but admitted that an ex ception might be made if iusta causa timoris exegerit habitum transformari (206) . Thomas makes the same point in different words, and adds two further examples of circumstances that could justify a cleric adopting lay attire (207) . The conciliar doctrine rests on the principle necessitas non habet legem (208), and it would be surprising if the Fathers were the first to apply it to the very practical case of clerical dress. Over and above this, Thomas' remarks are paralleled in Stephen of Tournai . The similarity between the canon and the summa does not, therefore, shew that the former inspired the latter. In fact, it almost certainly did not, since de Chobham refers to the exceptions as local customs, and not as a matter of the common law. Cum miserationes and the decree also forbid the clergy to ape contemporary fashion (209) . Since this was prohibited by a reforming council, it must have been an acknowledged and common breach of clerical decorum . Hence we might expect Thomas to be opposed forschung, Bnd. I , 1880, pp . 188-192 ; J. HAVET, L'Herésie et le bras séculier au moyen âge jusqu'au treizième siècle, in Œuvres de Julien Havet, t. II. Paris, 1896, p. 165, n . 3 ; A. LUCHAIRE, Innocent III, La Croisade des Albigeois, Paris, 1905, pp. 57 , 58 ; E. VACANDARD , The Inquisition, translated by B. L. CONWAY, New York, 1908, pp . 62, 63 ; G. C. Coul TON, Inquisition and Liberty, London and Toronto, 1938 , pp . 66-69, admits that Innocent should be given the benefit of the doubt. L. TANON, Histoire des tribunaux de l'Inquisition en France, Paris, 1893 , pp. 448-450, maintains that Innocent did sometimes demand the death sentence. (205) Ed . p. 434, 1. 10-1. 17. (206) M. 22/1003 , 1006. (207) Ed. p. 228, 1. 1-1. 6. (208) See S. KUTTNER, Schuldlehre, pp. 291-298 . (209) Ed. p . 83 , 1. 10-1. 19.

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to the practice without being aware of the canon. His teaching and the Fathers ' was no more than the application of the old law to the fashions of the time, which had already been done before 1215 by canonist, bishops, legate, and pope (210). Legislation designed to protect the Blessed Sacrament was not new in the early thirteenth century. A canon ordering the Eucharist to be kept under lock and key was to be found in the well-known collections of Regino of Prum, Burchard, and Yves of Chartres (211), and a similar ordinance included by Odo of Paris in his statutes was taken over bodily by a Concilium incerti loci (212) . The vessels used for reservation prior to 1215 were capable of being locked in accordance with these regulations, and, in fact, were (213) . The decree Sane (214) was no attempt to change the mode of reservation in countries outside Italy, but an effort to enforce existing pre cautions (215) . Hence, the fact that Thomas instructed his readers to keep the consecrated elements under lock and key is no argument that he knew Canon 20 (216) . Neither can any proof be drawn from his choice of words . The temporal adverb nunc need mean no more than "at the present moment" , and that statutum need not refer to the Lateran Council is shewn by the next paragraph, where we read statutum est that the font be covered and securely locked (217) , which was not ordered by the Council. A canon to this effect is, however, in Odo's Constitutions, the Concilium incerti loci, and

(210) RUFINUS, ad C. XXI, q. 4, p. 386 ; Council of York, 1195, c. 6 (M. 22/654) ; Odonis episcopi parisiensis synodicae constitutiones, Com munia praecepta synodalia, c. 34 (M. 22/683) ; Gallonis S.R.E. Cardina lis constitutiones, 1208, cc. 3, 4 ( M. 22/764) ; c. 9, Comp. I , m . 1 . (211) REGINO OF PRUM, De ecclesiasticis disciplinis, L. I , c. 70 (PL. 132/ 205, 206) ; BD. V, 9 ; YD . II , 19 ...semperque sit super altare obserata propter mures et nefarios homines. (212) Odonis episcopi parisiensis synodicae constitutiones, V, 7 (M. 22/ 678); Concilium incerti loci, c. 11 (M. 22/732) . (213) S. J. P. VAN DIJK and J. H. WALKER, The Myth of the Aumbry, London, 1957, pp. 23, 24, 39. (214) c. 20 (M. 22/1007) . (215) Van Dijk and Walker demonstrate this against G. Dix, A Detection of Aumbries, Westminster, 1942. Dix held that Sane was an attempt to impose an alleged Italian custom of reservation in aumbries on the whole Church. Did Richard Poore omit this provision of the decree from his consti titions because it was well-known law already? (216) Ed. p. 142, 1. 5-1. 8. (217) Ed. loc. cit. , 1. 9-1. 12.

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Richard Poore's Constitutions (218). Rather than shewing that he was aware of Sane, Thomas' words suggest the contrary. The La teran decree states that the reason for keeping the Blessed Sacrament under lock and key was to protect It from wicked and horrible uses. On the other hand, the canon in Regino , Burchard, and Yves says that it is to protect the Hosts from mice and wicked men. The summa follows the old canon in as much as it tells us that the object of the rule is to provide a safeguard against mice, worms, and sorcerers. Also if Thomas knew Canon 20, why did he not mention the clause that orders the holy oils to be locked up? To misuse them is as heinous a crime as the desecration of the baptismal waters . Finally, it is, perhaps, worthy of note that in his discussion of the penalty for a breach of the seal of confession , Thomas makes no mention of Canon 21 which ordered the loquacious confessor to be punished by perpetual penance in a strict monastery, and by deposition (219) . He merely says that this sin is to be punished by perpetual suspension and the loss of the rights that belong to a legitimus homo (220). This may be significant, but on the other hand it must be remembered that Richard Poore who was at the Council (221) makes no mention of the clause imposing perpetual penance in his statutes . Richard contented himself with saying that the guilty priest is to be degraded without mercy (222) . The similarities between the summa and the Lateran canons that have been examined so far provide evidence to a greater or lesser degree that the legislation of 1215 had not come to Thomas' notice. A further parallel, although it does not go to shew that he was ignorant of the decrees, affords no proof that they were known to him . The reservation of cases to the pope and to the bishops meant that these authorities had either to be easily available to peni tents, or to make use of delegates. The first of these alternatives was clearly impossible, and we might, therefore, expect to find that the second was employed . This in fact did happen . The office of Penitentiary existed in the papal curia from at least the end of (218) Odonis... constitutiones, III , 3 (M. 22/677) ; Concilium incerti loci, c. 2 (M. 22/731 ) ; Constitutiones Ricardi Sarum, n . 21 , p. 138. (219) M. 22/1010. (220) Ed. p. 257 , I. 1-1 . 12 . (221) A. LUCHAIRE, Un document retrouvé, in Journal des Savants, New Series, no . 3 , 1905, pp. 562, 565. Poore was bishop of Chichester at the time. (222) Constitutiones Ricardi Sarum, n . 42 , p . 143.

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the twelfth century (223) , and a similar delegation of authority can be traced in the episcopal curiae . According to Peter Cantor, since the bishops could not hear the confessions of their subjects in person, they delegated parish priests, deans in the churches over which they presided, and some other priests to act in their stead (224). Who were these "other priests"? They may have been penitentiaries, but on the other hand Pierre de Roissy obtained faculties from Odo, the bishop of Paris who died in 1208 , and from his successor to absolve from certain irregularities (225) , and there is no evidence that he was a peni tentiary. The "other priests" may have included men like Pierre, but it is within the bounds of possibility that the Cantor had episcopal penitentiaries in mind since the office was not unknown in France (226) . In England , Gerald of Wales distinguished three kinds of episco pal officials : there was the confessor who acted for the bishop in matters spiritual, that is in hearing confessions and in caring for souls ; then there was the quaestor of his palace ; and finally we have the group of functionaries that included the dean and arch deacon (227) . It is clear that these confessors were not the parochial clergy since they are associated with the quaestor, dean, and archdeacon, and in this passage Gerald was not dealing with parish priests. It would seem, therefore, that they were penitentia ries of some sort. The office was certainly known in the northern province, since the Provincial Council of York in 1195 ordered that perjurers were to be sent to the "general confessor" of the

(223) E. Goller, Die päpstlischen Ponitentiarie (Bibliothek des kgl . Preuss. Historischen Instituts in Rom , Bnd . III) , Rom , 1907, pp . 82-84 ; B. RUSCH, Die Behörden und Hofbeamten der päpstlischen Kurie des 13 Jahrhunderts, Köningsberg, 1936, pp. 38-40. (224) CANTOR, t. II , p . 428 , sacerdotes scilicet parochiales et decanos in ecclesiis quibus presunt, vel aliquos alios quibus curam committunt. (225) Ego autem ad illud vitandum inconveniens duobus parisiensibus episcopis Odone et Petro habui ut ubicumque eorum auctoritate dispen sarem, ibi et ipsi dispensarent, in V. L. KENNEDY, The Handbook of Master Peter, Chancellor of Chartres, in Mediaeval Studies, vol . V, 1943, p. 4, n, 18. (226) INNOCENT III , Reg. XIII, ep. 201 (PL. 216/369 , 370) . (227) Gemma ecclesiastica, D. II , c. 32 , p. 321 , Horum autem officialium tria sunt genera : confessor cui episcopus vices suas in spiritualibus, in audiendis scilicet confessionibus et curandis animabus committit ; quaestor palatii sui... ; decanus, archidiaconus et huiusmodi .

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archbishop or bishop if the ordinaries were not available (228) . The Council of London in 1200 which was almost certainly pro vincial may have had the same practice in view when it ordered that perjurers were not to be absolved save by the bishop or by his auctoritate, but the words are too vague to afford conclusive proof (229) . The diocese of Lincoln had penitentiaries who had jurisdiction over territorial divisions of the see, of whom the prior of Hunting don was one (230) . The prior was obviously an episcopal official, since regulars could not hear the laity's confessions without a grant of faculties by the ordinary, and his office was distinct from that of the dean who was present when the event took place . Because the prior was the penitentiary "of those parts", he must have been one of a number to whom different areas of the diocese were entrusted, and who acted for the bishop in penitential matters within the boundaries of the territory committed to them. We may conclude that there was a practice in some dioceses at least of appointing penitentiaries for the whole of the see and also for parts of it. The Lateran Council in Canon 10 (231 ) adopted the former custom, but left the appointment of regional confessors to the Bishops ' discretion . Thomas' statement that bishops were accustomed to have vicars and penitentiaries to take their places in cathedral churches and archidiaconates (232) does not, therefore, compel us to see in it an allusion to the decree of 1215. Apart from these considerations, the fact that the reason given for the delegation of penitentiaries is practical necessity and not obedience to the law helps to persuade us that this passage is not an allusion to Canon 10 . Lastly, Canon 51 (233) which demands that banns be called before a marriage merely extends a widespread precaution to the universal Church, as the decree itself bears witness . (228) C. 11 (M. 22/655). (229) C. 7 (M. 22/717). (230) Cumque, imposita manu capiti eius, pro ea breviter orasset, data benedictione, praecepit eam ad priorem Huntediniensem illarum vide licet partium poenitentialem adduci ; dans ei in mandatis quatinus veram ageret, praemissa confessione purissima , de omnibus peccatis suis poenitentiam, Magna vita S. Hugonis episcopi Loncolniensis, ed. by J. F. DIMOCK ( Rolls Series), London, 1864. L. V, c. 8, pp. 268, 269. (231) M. 22/998, 999. (232) Ed . p. 213 , 1. 2-1. 8. (233) M. 22/1038 , 1039 ; ed . p . 146, 1. 16-147 , 1. 4.

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The evidence so far passed in review gives no ground for believing that the General Council influenced the summa . On the contrary , it is clear that Thomas could not have read a complete copy of the decrees or have consulted anyone who knew all that the Fathers had accomplished . Yet there is reason to think that he was not com pletely ignorant of what had been done in Rome . Before Alexander III the old law did not require good faith at all times in cases of prescription, although, of course, the authors agreed that malefides superveniens made possession sinful (234). Alexander demanded good faith throughout the period of prescription, and his decretal found its way into the collection Appendix ad Concilium Lateranense (235) and into the Compilatio prima (236) . This change was later taken up and re-affirmed by Canon 41 of the Fourth Lateran Council (237) . Thomas tells us that the law of prescription had been completely changed , and attributes this to a "new council" (238). By this he surely meant Canon 41 , since Alexander's decretal is nowhere attributed to the Third Lateran Council (239). He also mentions the leges and the canones in connection with this matter, which would appear to be a reference to the canon since it required good faith in both civil and ecclesiastical prescription. As well as prescribing confession each year, the council of 1215 also decreed that it should be made in sickness, and that a doctor must not attempt to cure his patient until he had persuaded him to call in his confessor. The reason for this was that since many illnesses are caused by sin, there is a better chance of recovery after absolution has been received (240) . The rule and the reason for it is given in the summa which refers to a "general council" as the source (241). This can only be that of 1215, since the regulation (234) Dict. post c. 15, C. XVI , q. 3 ; Robert of MELUN, Questiones de divina pagina, p. 42 ; RUFINUS, ad C. XIV, q. 6, p. 344 ; STEPHEN OF TOURNAI, ad loc. cit., p . 220, ad C. XVI, q. 3, p . 225 ; S. parisiensis, ad c. 4, C. XVI, q. 3, p. 182 ; HUGUCCIO, in F. MAASSEN, Beiträge zur Geschichte der juristichen Literatur des Mittelalters, inbesonders der Decretisten Literatur des zwolften Jahrhunderts, in Sitzungberichte der kaiserlichen Akademie der Wissenschaften (Philos. -Hist . Classe), vol. XXIV, 1857 , pp. 70, 71. (235) De praescriptionibus, c . 5 (M. 22/396, 397) . (236) C. 7, Comp. I. ii , 8 (c. 5 , X. ii, 26). (237) M. 22/1027. (238) Ed. p. 503, 1. 18-1. 22. (239) I have relied on Friedberg's foot-notes. (240) C. 22 (M. 22/1010, 1011 ). (241) Ed. p. 236, 1. 2-1. 13.

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is not to be found elsewhere . It is worth noticing, however, that the construction of this sentence is awkward : the sick should confess lest they die without confession and Communion , because the council has ordered that a doctor should not attempt to cure his patient until he has persuaded him to call in his confessor, because sin can cause illness... This is not a logical flow of thought, and it gives the impression that the reference to the council was inserted after the text had been completed. We may conclude from this comparison of Cum miserationes with the decrees of 1215 that the Fourth Council of the Lateran had little influence on Thomas . The facts may be explained by the assumption that the summa was begun before the Council met, and that in the form in which it has come down to us we have a work that was written before 1215 touched up in one or two places in the light of a fragmentary knowledge of the 1215 canons. The alterations cannot have been made before the end of 1215 or the beginning of 1216, since it would have taken some weeks for news to come from Rome. Since Thomas apparently had a very superficial knowledge of the decrees, the summa was probably completed before he had a chance of consulting Richard Poore who became bishop of Salisbury in 1217. Richard was present at the council (242), and almost certainly had a complete transcription of the canons (243) . It is reasonable to suppose that the two men discussed them (244), and if they had done so before the summa left Thomas ' hands, he would surely have corrected it . The theory of marriage put forward in Cum miserationes supports the view that it was finished before Thomas had an opportunity to discuss pastoral matters with Poore . Although Alexander III canonised the doctrine solus consensus facit matrimonium (245) , he held that true consent was given in any act of intercourse that took place after an agreement to marry (246) . Huguccio modified

(242) See p. lvii, n. 250. (243) M. GIBBS and J. LANG , Bishops and Reform, 1215-1272, pp. 108 , 117 ; C. R. CHENEY, English Synodalia in the Thirteenth Century, Oxford, 1941 , p. 55. (244) C. R. CHENEY, op. cit. , p. 54. The subdean was archdeacon of the city and suburbs, and Poore must have told the archdeacons the contents of the conciliar decrees because of their disciplinary duties. (245) See ed. p. 145 , n. 3. (246) See ed. p. 146, n. 4.

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this illogical theory , and taught that copula only raised a presump tion that consent had been given, in which he was followed by his pupil Innocent III (247) . Dauvillier has pointed out that one of Richard Poore's constitutions implies acceptance of the view supported by Huguccio and Innocent (248), but this is not what we find in Thomas, who puts forward the outmoded doctrine of Alexander (249). Even before issuing his constitutions Richard would have given the modern teaching to his diocesan officials, and so there is no escape from the conclusion that de Chobham finished the summa before Poore could make known the new, official teaching at Salisbury . Moreover, we can reasonably assume that the summa was in circulation some time before Poore went to Salisbury. The two archbishops , five bishops, and two bishops elect from England were present at the Council (250) , so it is likely that news of what had been done would circulate fairly rapidly in the higher ecclesi astical circles to which Thomas belonged . Finally, it is worth noticing that the author seems to be unaware of the Charter of the Forest issued in November, 1217 (251) . We may conclude that Cum miserationes was in all likelihood completed and in circulation c.1216, although it may be objected that this date would bear witness to a far wider diffusion of synodal statutes in the first years of the thirteenth century than is suggested by other evidence (252) . Thomas demanded that every priest should be acquainted with the synodal statutes of his own diocese that they might know what offences entailed local latae sententiae excommunications (253) . But constitutiones synodales need not mean a formal series of canons, since in the same section he speaks of constitutiones late sententie (254) which cannot be constitutions in the technical sense . He probably had in mind latae sententiae excommunications promulgated by a bishop in synod.

(247) J. DAUVILLIER, Le mariage dans le droit classique de l'Eglise depuis le Décret de Gratien jusqu'à la mort de Clement V, pp. 56-61 . (248) J. DAUVILLIER, op. cit., p. 66. (249) Ed. p. 146, 1. 8-1. 12. (250) A. LUCHAIRE, Un document retrouvé, pp. 562, 565. (251) Ed. pp. 433 , l . 11- l. 18, and n. ib. (252) C. R. CHENEY, English Synodalia in the Thirteenth Century, pp. 34-36. (253) Ed . p. 251 , 1. 8-1. 11 . (254) Ed. p. 251, 1. 3, 1. 4.

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Censures of this kind were not unknown (255), although the paucity of records prevents us from being able to say how fre quently they were launched . All that is known of some synods is the bare fact that they were held, and of others only fragmentary accounts survive . It would not be at all surprising if the promul gation of excommunications in synod was a far more frequent practice than is revealed by the documents available. How long before 1216 Thomas began to write cannot be decided with any degree of certainty, but such a lengthy book must have oc cupied him for years rather than months . We may not be far out ifwe assume that the summa Cum miserationes was begun some long time before the Fourth Council of the Lateran met ; that it was touched up a little after the end of 1215 ; and that in the form in which we have it, it was completed and began to circulate c.1216.

PLACE OF WRITING

Three cases discussed by Thomas are peculiar to England (256), and he gives us the English equivalent when he defines a publicus latro (257). There was no reason why he should single out this country and none other unless he intended his work for priests working in England and accustomed to English idiom. This fact makes it highly unlikely that Thomas worked on his summa in Paris, since had he done so , he would surely have had an inter national body of readers in mind . Furthermore, Cum miserationes was in circulation c.1216, but Thomas could not have been out of the country for the length of time needed to write a book of this length before 1217 at the earliest (258) . It may be confidently said that the summa was written in England for the use of the English clergy.

(255) Chichester, 1148-1154 , Chronicon Monasterii de Bello (Anglia Christiana Society) , 1846, p . 70, this was not latae sententiae ; Bath and Wells, 1192-1206, Historical Manuscripts Commission Report, Calendar of the Manuscripts of the Dean and Chapter of Wells, vol . I , London, 1907, p. 30, n. lxxxxvii. In the thirteenth century, Norwich , 1255, D. WILKINS, Concilia Magnae Britanniae et Hiberniae, vol . I , London, 1737, p. 709. (256) See pp. 428 , 1. 12-1 . 25 ; 432, 1. 22-433, 1.18. (257) See p. 438, 1. 22. (258) See pp . xxvii .

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As might be expected in a book by a theologian, the Bible and commentaries on the sacred text are among the main sources. Unspecified glosses are mentioned several times, and prove to be references to the interlinear gloss (259) or to the commentaries of Peter Lombard on the Psalms (260) and on St. Paul (261) . There is also a lengthy extract from St. Gregory's Magna moralia on Job (262). Thomas had frequent recourse to the Fathers and the Councils . These citations and allusions are of two kinds : the penitential canons which he found in his Liber canonum penitentialium, and those of a wider interest . To take the latter class first, there can be little doubt but that he obtained his quotations from one of the canonical collections , since these were the quarries from which the theologians dug their patristic learning, and Thomas often introduces his authorities by some such phrase as dixit canon . On the other hand , he may have had access to St. Gregory's Regula pastoralis (263) and Dialogi (264), and to the pseudo-Augustinian De vera et falsa poenitentia (265) since these were well known and influential . Gratian's collection certainly had influence on the Summa, since at least two dicta Gratiani are quoted, although without acknowledgment (266) . Furthermore, de Chobham cites canons that do not appear in the popular collections of Burchard and Yves of Chartres, and which Gratian did not take from any one source (267) . Against this evidence must be set the facts that two of the citations from the dicta are definitions that passed into

(259) pp. 150, 1. 19 ; 230, 1. 5 , 1. 6 ; 318, 1. 27. (260) pp. 310, 1. 5-1. 13. (261) pp. 20, 1. 17-21 , l . 16 ; 341 , 1. 19-342,1 . 2. (262) pp. 15, 1. 9-17, 1. 3 . (263) pp. 57, 1. 5-1. 7 ; 71 , 1. 18-72 1. 1 ; 73, 1. 18-77, 1. 11. (264) p. 133, 1. 12-1. 18. (265) pp. 45, 1. 14-47, 1. 14 ; 222, 1. 6-1 . 9 ; 223 , 1. 8-1 . 20 ; 242, 1.4-1.11 (266) pp. 17, 1. 17-1. 22 ; 355, 1. 23-356, 1. 2. (267) E.g. p. 135, 1. 15, 1. 16, c. 67, D. II . , de cons. , this is from the Glossa ordinaria, but is introduced by the words dicit enim canon; 175 1. 19, 1. 20, c . 7, C. XXXII , q . 4 ; 233 , 1. 11 -l . 15 , c . 3, D. XLI ; 241 , 1. 18-242 1. 2, c. 2, C. XXIV, q . 2. I have relied on the foot-notes in Friedberg's edition of the Decretum.

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common use, and cannot, therefore, be used to prove direct influence ; and that Thomas ascribes canons to Sts . John Chrysostom and Gregory which Gratian gives to Sts . Gregory and Leo (268). Again, the Summa includes the Annunciation and St. Nicolas in c.l.D.III de cons. , but they do not appear in the list of feasts to be observed in the version given by Gratian. Discrepancies such as these are, however, minor, and can be explained by the lack of uniformity in medieval texts. Thomas must have had some first hand knowledge, since the Decretum, which had found its way to Paris long before his time, was used in the Cantor's school (269). To turn to the penitential canons, most of these can be found in the version of Bartholomew of Exeter's penitential published by Dom Morey, and Thomas also reproduced the bishop's own words (270). Nevertheless, there were discrepancies between de Chobham's Liber canonum and the printed version of Bartholomew. In the section on magic, Cum miserationes has a list of canons not found in Dom Morey's text, and it is unlikely that Thomas took these from a source other than his book of canonical penances since they also appear in the corresponding section of Robert of Flamborough who was at least indirectly influenced by Bartholomew (271) . In another place Thomas parts company from Robert as well as from Bartholomew. He tells us that if a priest spills the Precious Blood during Mass, he must do penance for forty days if It passes through the first and second altar cloths : if It only penetrates the first, the period is thirty days (272) . Neither of the others has such a penance (273) . Furthermore, according to Thomas there is no set penance for simple fornication, although both Robert and Bartholomew give a penance for this sin (274). Since there is no proof that Robert's summa was used by de Chobham , the evidence suggests that they used slightly different versions of the same source, which was either a redaction of the (268) Ascriptions to St. John Chrysostom, pp. 339, 1. 7-1 . 9 and 365, 1. 14-1. 18 ; to St. Gregory, pp. 290 , l . 17-1 . 18 , and 301 , 34. (269) De Courçon, for example, had frequent explicit recourse to the Distinctiones de consecratione, J. DE GHELLINCK , Le mouvement..., pp . 506, 507. (270) pp. 451 , 1. 18-1 . 23 ; 458 , 1. 7-1 . 10, 1. 15-1 . 19 . (271) pp. 484, 1. 9-487, 1. 8. Robertus Flamesburiensis, ff. 199r-201r. Cf. BARTHOLOMEW OF EXETER, pp. 271-273. (272) p. 139, l . 4-1 . 9 . (273) See p . cit. , n. 13. (274) p. 344, l . 20, 1. 21. See n. 17 ib., for the other authors.

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bishop of Exeter's penitential, or some other collection that was strongly influenced by it . More light may be thrown on this when the promised edition of Robert's summa appears. Thomas was better acquainted with the old law than with the new: only one decretal is quoted in full (275) , and allusions to modern legislation are fewer than those to the more ancient . Although the decretal quoted and most of those to which allusion is made can be found in one or other of the first three Compila tiones, he cannot have used these collections since some of his opinions contradict decretals contained therein (276) . The English and French schools of law "stuck first to their own systematic collections" (277), and he probably obtained his knowledge of the new law from one of these. Among the theologians and canonists, Peter Cantor, Rufinus and perhaps Huguccio were the masters to whom Thomas was most indebted. The Cantor, who was known personally to de Chobham (278), made a considerable impression since he is the only contemporary theologian mentioned by name in the Summa. There is also one short verbal parallel to the Summa de sacramentis et animi consiliis (279) , and exempla and cases are common to both the summae. But Thomas did not slavishly follow his master, since some of his opinions are opposed to Peter's as for example his teaching on the moment of transubstantiation (280) and the solution of some cases (281) . We may not be far wrong if we inter pret the similarities and dissimilarities to mean that Peter's in fluence was considerable, but that Thomas was not afraid to strike out for himself. Like the Cantor, but apparently to a greater extent, de Chobham

(275) 382, 1. 16-1. 25. (276) E.g. Compilatio prima : p. 176, l . 16-177, 1. 4, some held that the lord must give his consent before a slave can marry, but c. 1 , Comp . 1 . iv. 9, a slave can contract valid marriage without permission ; pp. 149, 1. 16-1. 18, goes against c. 7, Comp. I. iii. 28. Compilatio secunda : p . 169, 1. 19-170, 1. 2 contradicted by c. 2, Comp. II. iv. 6 ; p. 140, 1. 18-1. 20 contradicts c. un, Comp. II. v. 20. Compilatio tertia : p. 172, l . 14, 1. 15 contradicts c. 3, Comp . III . iv. 10. (277) S. KUTTNER, Bernardus Compostellanus Antiquus, in Traditio, vol. I, 1943 , p. 285. (278) See p. XXVII. (279) p. 559, 1. 23, 1. 24. (280) p. 122, 1. 23-123, 1. 4 and n. ib. (281) pp. 304, 1. 7-1 . 17 and n. ib.

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drew on the decretist Rufinus. All three distinguish four types of simony, and although neither Peter nor Thomas quote the Summa decreti, their doctrine is evidently Rufinian in its inspiration (282) . Three other passages shew signs of Rufinus' influence, but these have not been found in the Cantor's writings, although the first is paralleled in Gerald of Wales' Gemma ecclesiastica (283) . Since Thomas does not quote the Summa decreti when he might easily have done so had he the text before him , Rufinus' influence was probably indirect. He was the decretist who suffered most from plagiarists , and Thomas' knowledge may have come from one of their summae . No quotations from Huguccio have been identified, but there are doctrinal similarities between him and de Chobham. According to Cum miserationes, the nature of a simple vow was disputed : some held that these were vows made without solemnity, others that they were vows made per verba de futuro . The latter view was favoured by Thomas (284), and is attributed to Huguccio by the gloss ad pr.C.XXVII.q.l . ad v. voventes, and by an anonymous gloss on Stephen of Tournai (285) . Another similarity was pointed out by Kurtscheid, who described de Chobham's teaching on the seal of confession as a well developed exposition of Huguccio's doctrine (286) . However, the conclusion that the greatest of the twelfth century decretists contributed to Thomas' canonical learning can only be admitted with some reservation . In the first place, although they both agree on the nature of a simple vow, Thomas keeps to the old theory that a solemn vow was one made with solemnity (287) , whereas according to Huguccio it was any vow made per verba de praesenti (288) . Kurtscheid was unaware of the theory of the seal of confession attributed to Robert de Camera by Peter Cantor. This mid-twelfth century theologian

(282) p . 518 , 1. 18-519, 1. 11 and n. 5 ib. (283) p . 131 , 1. 8-1. 11 and n. ib .; p. 164 , 1. 5-1 . 7 and n. ib.; p. 550, 1. 6-1. 11 and n. 4 ib. (284) pp. 155, 1. 17-156 , 1. 13. (285) In J. FREisen, Geschichte des canonischen Eherechts, pp. 706, 707. (286) B. KURTSCHEID, A History of the Seal of Confession (translated by F. A. MARKS), St. Louis, Mo. , 1927, pp. 130, 131 , 133-135 . p. 134, n. 14, "The entire passage (in Thomas) is evidently a further development of Huguccio's teaching" . See Ed . pp. 257-258. (287) p. 155 , l . 17-1. 24. (288) Gloss. ad. pr. C. XXVII , q . 1 , ad v. voventes ; J. FREISEN, op. cit., loc. cit.

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also taught that if a priest learned of a proposed crime through confession, he should warn the threatened person if that were possible (289). It could be that Thomas did not draw on Huguccio , but on an interpretation that had been current in theological circles for some time . We cannot, therefore, be certain that Huguccio was one ofthe sources used by de Chobham, although he may have indirectly made a contribution to the Summa . A definite conclu sion must await the appearance of a full edition of his commentary. Apart from Peter Cantor, Rufinus, and possibly Huguccio, five other ecclesiastical writers have been identified. Quotations come from Prudentius ' Cathemerinon (290) , and Boethius' De consolatione philosophiae (291 ) : an exemplum is taken from the pseudo Turpin's Historia de vita Caroli magni et Rolandi eius nepotis (292) : a definition from Roland Bandinelli's Summa and Sententiae (293) : and three technical phrases from Stephen of Tournai (294) . Secular authors were also used by Thomas : Aristotle (295), Cicero (29%), Horace (297), Ovid (298) , Seneca (299) , Juvenal (300), and possibly Pliny the Younger (301) are quoted, and there are allusions to Terence (302) and Macrobius (303) . But of the secular sources , Roman law, Cicero's De inventione rhetorica and Victorinus ' commentary on the De inventione are the most important. On occasion, Thomas used Roman legal terms belonging to the public law (304), but usually he employed Roman law in the (289) CANTOR, t. II , p. 317. For Robertus de Camera see A. LANDGRAF , Untersuchungen zur Gelehrtengeschichte des 12 Jahrhunderts, in Miscel lanea Giovanni Mercati, vol . II (Studi e Testi, no. 122) , Città del Vaticano MCMXLVI, pp. 276, 277. According to Landgraf, Robert is known only from the references in Peter Cantor ; he is, however, mentioned twice by GERALD of Wales, Gemma ecclesiastica, pp. 136, 296. (290) p. 127, l. 17-1. 20. (291) p. 1 , l . 10-1.12. (292) pp. 499, 1. 16-500, 1. 10. (293) p. 160, 1. 2-1. 3. (294) p. 58, 1. 24, 1. 25 ; 250, 1. 8, 1. 9. (295) p. 40, 1. 8-1. 11. (296) p. 302, 1. 18-1. 20. (297) p. 58 , l. 10, 1. 11 ; 134, 1. 10. (298) p. 58, l . 18 , 1. 19 ; 60, 1. 12-1 . 14 ; 535 , I. 15-1 . 23. (299) p. 224, 1. 7-1 . 9. (300) p. 58 , l . 7, I. 8 ; 475, 1. 8. (301) p. 226, 1. 4-1 . 6. (302) p. 389, 1. 7, 1. 9. (303) p . 481 , 1. 11 , l. 12. (304) p. 64, l. 7-1. 13 .

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THE SOURCES

solution of cases concerning the ownership of property (305) . It is particularly interesting to see that he appealed to the civil law in favour of private individuals against the king (306) . In view of the somewhat scanty references to the decretals, this use of Roman law may seem strange . It must be remembered, however, that an author who dealt with the confessional and cases of conscience had to discuss a great many things that were rarely, if ever, touched by the canon law (307) . Roman law provided rules for the solution of these cases, and as it was regarded as a lex suppletoria (308), it was natural that its principles should find their way into the writings of the moral theologians. How Thomas acquired his knowledge we cannot know with certainty, but since Peter Cantor had recourse to the Digest, Code and Institutes (309) , it may be presumed that knowledge of Roman legal teaching was not unknown in his school. The use made of Cicero's De inventione and Victorinus ' commen tary on it seems to be unique in late twelfth and early thirteenth century theological writings. The long section on the circumstances of sin (310) depends on these two books , and appears to be a resumé of what was taught in the faculty of Arts (311) . Although the theory of circumstances is found in other works of the period (312) , in none of them do we find a lengthy exposition that closely

(305) pp. 296, 1. 5 , l . 6 ; 488 , 1. 3-1 . 10 ; 489 , 1. 2-490, 1. 10 ; 557, 1. 5 , 1. 6 . (306) p. 490, 1. 13-491 , 1. 8 . (307) This was particularly the case with regard to offences against one's neighbour. See, for example, the copious use made of Roman law by ST RAYMUND OF PENAFORT in the second part of his summa, which is devoted to this type of sin. (308) c. 10, X. i . 2 ; c. 1 , X. v. 32. (309) See CANTOR, t . II , p . 505, Index. (310) pp . 48-61 . (311) Cicero and Victorinus were recognised ethical texts in the Arts Faculty, see Ph. DELHAYE, La place de l'éthique parmi les disciplines scientifiques au XIIe siècle, in Miscellanea in honorem eximii domini Arthur Janssen (Bibliotheca ephemeridum theologicarum lovaniensium, Series I, vol. 2) , Leuven-Louvain, Gembloux , n.d. , pp . 29-44 ; IDEM, L'Enseignement de la philosophie morale au XIIe siècle, in Mediaeval Studies, vol. XI, 1949 , pp . 77-99. For the classical origin of the theory of circumstances, D. W. ROBERT SON, A Note on the Classical Origin of "Circumstances" in the Medieval Confessional, in Studies in Philology, vol . 43 , 1946, pp . 6-14. (312) See p . 48, n . 1 .

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follows the basic texts, or that makes it clear that a theologian had taken over an ethical theory elaborated by the artists. This brief survey does not pretend to cover all the sources used by Thomas. Others will, perhaps, be found as more texts become available . However that may be, it can at least be said that some of the unidentified sources were rather unusual, as, for example, those from which Thomas drew the procedure to be observed in cases of alleged impotence (313), and the doctrine that would allow a husband to castrate a cleric found committing adultery with his wife without falling under the excommunication for laying violent hands on a cleric (314).

INFLUENCE

By virtue of the influence that it had on the pastoral manuals, the Summa Cum miserationes domini holds an important place in the history of medieval religious writings . The Speculum iuniorum (c.1250) was, perhaps , the greatest of the handbooks produced in England ; whoever wrote it was a learned theologian who thought that only the best was good enough for the clergy he was trying to educate (315) , so it is a great tribute to Thomas that its author thought highly enough of Cum miserationes to make copious and explicit use of it (316). Another anonymous thirteenth century summa, the Signaculum apostolatus mei, was based for the most. part on the Speculum, and the passages that the latter took from Thomas' work appear again in the Signaculum (317) . In the four teenth century Ranulph Higden drew on de Chobham when he compiled his Speculum curatorum ( 1340 ?) (318).

ed. p. 290, 1. 13-291 , 1. 4. a. Preterea providendum est om nibus ut ipsi inquirant a peni tente quid sit eius officium, quia

Speculum, f. 183r. a. Post hec inquirendum est a quolibet quod sit eius officium, nam quorundam officia ex toto

(313) p. 184, 1. 22-185 , 1. 3 ; p . 186, 1. 9-1 . 15. (314) p. 193, 1. 2-1. 7. (315) On the Speculum iuniorum, see L. E. BOYLE, A Study ofthe Works Attributed to William of Pagula, vol . I, pp. 237-241. (316) IDEM, op. cit. , vol . I , p. 238. (317) Idem, op. cit. , vol . I, p. 244. (318) Cambridge, University Library, MS. Mm. i . 20.

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quedam officia sunt que ex toto peccata sunt ut meretricum offi cium et histrionum. c. Quedam sunt que vix sine pec cato possunt exerceri, ut mer cator et mangonum quia sicut ait Gregorius : difficile est inter ementis et vendentis commer cium peccatum non intervenire. Quedam autem ex toto sunt inutilia, ut eorum qui faciunt coronas floridas et decios sive talos ad ludendum . Quedam officia necessaria sunt sed vix fideliter exercentur ut officium mercenariorum et magistrorum puerorum et similia. b. Cum igitur meretrices vel his triones veniunt ad confessionem non est eis danda penitentia nisi ex toto relinquant talia officia...

peccata (cod. peccatum) sunt, ut usurariorum, meretricum, quorundam histrionum qui per turpes gestus transformant cor pora sua. (319) b. Et talibus (cod. add . talium quia complicibus) non est danda penitentia nisi tale officium ex toto deserant. c. Aliqua autem officia vix sine peccato exercentur, ut merca torum, mangonum. Aliqua au tem omnino sunt inutilia, ut eorum qui faciunt coronas et taxillos. Aliqua sunt utilia, sed vix (?) (cod. quando) fideliter exercentur, ut servientium mer cenariorum, magistrorum in scholis.

The position won by Cum miserationes was only challenged by the appearance of William of Pagula's Oculus sacerdotis (c.1320 c.1328) which by its use of the modern theology of St. Albert, St. Thomas Aquinas, and Peter of Tarantaise together with its insistance on English ecclesiastical legislation began a new and vigourous stream of English pastoral manuals (320) . A great deal of de Chobham's work was taken over by William (321), and hence Thomas' summa was a link connecting the old tradition of pastoral writing with the source of the new (322) . Cum miserationes played a similar part again towards the end of the fourteenth century. About 1384, John de Burgh, Chancellor of Cambridge, produced the Pupilla oculi which was meant to be an improvement on the Oculus (323), and although Thomas' in

(319) Cf. ed. p. 291 , 1. 8-12. (320) L. E. BOYLE, op. cit. vol. I , pp. 327, 328, 345, 346. (321) IDEM, op. cit. vol . I, pp. 292, 293 ; Idem, The Oculus sacerdotis and some other Works of William of Pagula , in Transactions ofthe Royal Historical Society, Fifth Series, vol . V, 1955 , p. 86 ; W. A. PANTIN, The English Church in the Fourteenth Century, Cambridge, 1955, p . 197. (322) L. E. BOYLE, A Study..., vol . I , p. 346. (323) IDEM, The Oculus sacerdotis..., p . 84. On the Pupilla oculi see IDEM, A Study of the Works..., vol . I. pp. 386-392 ; W. A. PANTIN, op. cit. pp. 213- 214.

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fluence in this work is not so strong as it is in the Oculus, it may still be detected . ed. p. 392, 1. 17-393, 1. 4 Est tamen quedam dubitatio de monialibus occulte corruptis, quia in quibusdam monasteriis consue tudo est quod sole virgines in quibusdam festivitatibus portant cereos accensos, alie cereos extinc tos. Virgines etiam cum conse crantur ab episcopo habent cereos accensos , alie autem, sicut inferius patebit, non debent consecrari, sed faciunt processionem simpli cem cum cereis extinctis. Quod ergo consilium dabitur moniali occulte corrupte? Si portat cereum accensum mentitur deo, et sic mortaliter peccat. Si vero portat cereum extinctum, detegit crimen suum et sic scandalizabit sorores suas. Est ergo consilium quod simulet se tali die infirmam, nec mentietur tali simulatione, quia habet infirmitatem mentis que rationabiliter impedit ne accedat ad cereum accensum portandum. Et ita vere poterit dicere se esse infirmam.

Pupilla, c. xii, f. xliiiiva In quibusdam monasteriis moni alium consuetudo est quod sole vir gines in sollemnibus festis portent cereos accensos. Una monialium est occulte corrupta, que si portet cereum accensum mentietur deo et peccabit mortaliter. Si portet ex tinctum, deteget crimen suum et scandalizabit sorores suas. Tali ergo consulendum est ut adven iente huiusmodi festo, simulet se infirmam, nec mentietur, quia habet infirmitatem mentis ipsam a porta tione cerei accensi rationabiliter impedientem.

The unusually large number of surviving manuscripts is an indication of the summa's wide circulation both at home and abroad, but with one exception its influence on the continental manuals remains unknown . The exception is a book in French , Le Jardin des Nobles, written by Pierre le Gros for Yves or Yvon de Fou, Councillor and Chamberlain to Louis XI, Grand Veneur de France, Governor of Angoulmois and Captain of the Château Lusignon, who was chosen by Louis to be the curateur of the young count of Angoulème . This handbook - written in 1464 has never been published except for the section dealing with the jongleurs (324), but this, as L. Gautier pointed out (325) , is sufficient to shew that Pierre le Gros drew from Cum miserationes. (324) Printed by P. PARIS, in Manuscrits Français de la bibliothèque du roi, vol . II, Paris, 1838 , pp. 161 , 162 . (325) Les Epopées Françaises, t. II, Paris, 1892, p . 211.

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INFLUENCE

In addition to the influence it exercised on the manuals , the summa contributed to the Constitutions attributed to Fulk Basset, bishop of London 1245-1259 , at least in the redaction published by R.M. Woolley (326).

ed. p. 132 , 1. 17-1. 24 ...dicit canon quod si per negli gentiam vel forte per ignorantiam aliquis ita saltum fecerit, vel per magnam pressuram currat aliquis ad unum ordinem et credit se cur rere ad alium, bene potest ei indulgeri, ita tamen quod recipiat per manus episcopi illos ordines quos pretermisit prius. Et ita patet quod aliquis potest esse sacerdos qui nunquam fuit diaconus vel subdiaconus. ed. p . 137, 1.21-138, 1. 2 Propter hanc causam institutum est in ecclesia ne consecretur in calice cupreo vel stagneo , quia tale metallum provocat ad nauseam . Similiter institutum est ne fiat consecratio in vase ligneo, quia lignum porosum est, et possent subintrare alique gutte vini in poros ligni.

Canon 86, p. 300

Si per negligentiam vel pressu ram currat aliquis ad divinum ordinem et credat se currere ad alium, potest ei indulgere, ita tamen quod recipiat per manus episcopi illos ordines quos praetermisit. Et ita patet quod aliquis potest esse sacerdos qui nunquam fuit diaconus vel subdiaconus.

Canon 87, p. 300 Statutum est in ecclesia ne con secretur in calice cupreo vel stagneo, quia tale metallum pro vocat ad nauseam. Similiter insti tutum est ne fiat consecratio in vase ligneo, quia lignum porosum est et possent intrare aque gute et (?) vini consecrati.

Since the wording of canons 86 and 87 shews that they were taken not from a canonical collection but from an author who had added his own comments , they must have originated either in Thomas or in one of his sources . No such source has been found , and so the credit goes to Thomas . Whether or not these canons were in the statutes as they issued from Basset's curia is another matter, since they are found in but one manuscript (327), and may be interpolations. But it does seem likely that the bishop or one

(326) The Constitutions ofthe Diocese of London, c. 1215-22, in English Historical Review, vol . XXX, 1915, pp. 285-302. On the attribution, see C. R. CHENEY, English Synodalia of the Thirteenth Century, Oxford , 1941 , pp. 79-84. (327) I am indebted to Professor Cheney for this information .

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of his officials knew the summa, since canon 61 although it presents no verbal parallel does reproduce doctrine that has not been discovered elsewhere (328) .

ed. p . 83 , 1. 4-1. 7

Sobrietas autem precipitur sa cerdoti propter periculum ut si fuerit vocatus sacerdos ad infir mum et ipse ebrius fuerit, non possit ire, et ita morietur infirmus sine penitentia ; vel si possit ire, nesciat dare iustum consilium infirmo cum ebrius sit.

Canon 61 , p. 297

Et sacerdotes qui nocte dieque debent visitare infirmos solicite debent sibi ab ebrietate cavere, ne egrotantibus quibus in adventu suo debent conferre remedium, passim inferant nocumentum, vel , quod verendum est, ipsos extin guant.

In the following century Thomas ' work made its mark even in academic canonical circles, since Guido de Baysio- the Arch deacon of Bologna- took from it several glosses on c.17.C.VI. q.l. (329).

ed. p.63, 1. 21 , 1. 22 "Que pro aliqua culpa notantur infamia", intelligendum est per sententiam vel per facti evidentiam.

ed. p. cit., 1. 24-1. 26 Similiter intelligere debemus "fures, sacrilegos" vel coniunctim vel divisim, tamen si convicti sint vel latrones publici.

Guido, f. 181ra

Innocentius III in opere suo intelligit "notantur" scilicet per sententiam vel per facti evidentiam.

Guido, f. 181rab. Similiter vero "fures et sacri legos" vel coniunctim vel divisim , tamen si convicti sint vel latrones publici.

ed. p. cit. , 1. 28, 1. 29

illos qui armantur in Per " patres" intelligimus schismaticos vel etiam ...

Vel per "illos qui armantur in patres" intelligi schismaticos se cundum Innocentium III.

(328) For a discussion of the part possibly played by diocesan officials in the issue of statutes, IDEM, op. cit. pp. 49, 50. (329) Guido a Baisio, Rosarium decreti, Venetiis, MDCI.

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ed. p. 64, 1. 14 - 1. 16 .

>> Et possunt dici « calumniatores» quiper mendacia animos principum instigant contra subditos, qui si notorii sunt, infames sunt.

Possint dici < « calumniatores » qui per mundana animas principum instigant contra subditos, qui si notorii sint, infames sunt secundum Innocentium .

ed. p. 65, 1. 5-1. 10. Quod autem sequitur de furiosis vel non habentibus «sanam men tem», intelligendum est de illis quorum aliquamdiu fuit furor con firmatus. Tales autem sunt irre gulares non pro infamia aliqua sed pro pena sua et pro scandalo. Scandalum enim esset si ille qui diu fuit furiosus celebraret in altari, quia posset timeri recidivum .

«Mentem vel intellectum» , in tellige de his quorum furor ali quandiu fuit confirmatus. Tales autem sunt irregulares non infamia aliqua, sed pro poena sua et pro scandalo. Scandalum enim esset si ille qui fuit furiosus celebrat in altari, quia posset timeri recidivum secundum Innocentium III .

There can be little doubt but that the work to which Guido referred was the Summa cum miserationes : these glosses have not been found in Innocent's works, and it is well known that the summa was often ascribed to this pope . It would be interesting to know whether or not the Archdeacon was exceptional among the Bolognese masters in his acquaintance with de Chobham , but unfortunately no evidence has come to light that points one way or the other. All that can be said is that unspecified reference to one of Innocent's works may be an indication that Guido assumed that his readers would know which book was meant . Although it is impossible to determine to what extent Thomas' intention of assisting confessors was fulfilled, the number of surviving manuscripts indicates that the summa was thought to be useful, and that it had a very wide circulation . It was in the possession of the lower ranks of the clergy (330), and was a book (330) For example : Magister Galfridus of Iawad , rector of St. Magnus, London, M. R. JAMES, A Descriptive Catalogue of the Manuscripts in the Library of Pembroke College, Cambridge, Cambridge, 1905, p . 159 ; Magister William Dyngeley, IDEM, A Descriptive Catalogue of the Manuscripts in the Library of Peterhouse, Cambridge, Cambridge, 1899, p. 8 ; Magister John Billington, A. F. LEACH, Wykeham's Books at New College, in Oxford Historical Society Collectanea, III , series III , vol . XXXII , 1896, pt. iv, p. 236.

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that might be found in a library of any size and that would "nor mally appear in all the larger libraries" (331) . Popular in England and on the continent north of the Alps (332), it seems to have had its greatest success in Germany where the largest number of manuscripts is found. It has been suggested that its vogue in Germany was due to the decree of the Council of Basle which ordered that a suitable manual for the instruction of the clergy should be read aloud at provincial synods (333) . This decree created a demand for pastoral handbooks (334) that may have affected the circulation of Cum miserationes, but it should be remembered that the number of fourteenth century manuscripts that have survived suggests that the summa was enjoying considerable popularity before the Council met. Its influence as a source-book for other authors and as a manual for private use shews its value to the clergy of the Middle Ages. On the evidence available, we may conclude that it must have been one of the most influential summae confessorum, and so it may be presumed that it was one of the best guides for confessors produced during the medieval period . Even as late as the end of the fifteenth century it had not lost its value, as is witnessed by the fact that it was honoured by two printed editions (335) . The secret of its success was surely that it ranged over the whole field of the apostolate and related it to the sacrament of penance, whereas the other summae confessorum offered a more restricted selection of topics , and the pastoral manuals a less detailed treat ment of penance . (331 ) R. M. WILSON, The Contents of the Medieval Library, essay in The English Library before 1700, ed . by F. WORMALD and C. E. WRIGHT, London, 1958, pp . 96, 106. (332) The only copies traced south of the Alps were in the papal library, F. EHRLE, Historia bibliothecae romanorum pontificum, t. I, Romae, 1890, in the catalogues of 1369 , n. 313 (p . 309), and 1375 , n. 652 (p. 498). (333) Fifteenth session, 1433 (M. 24/75) . See L. E. BOYLE, A Study..., vol. I, pp. 395-398. (334) F. W. OEDIGER, Uber die Bildung der Geistlichen in späten Mittelalter, Leiden-Köln, 1953, pp. 121-131 . (335) Fr. BOYLE suggests that Thomas' summa may have been printed rather than the Oculus sacerdotis not because of its greater worth, but because it was attached to great names such as Rabanus Maurus, Innocent IV and Aquinas, op. cit. vol. I, p. 398. When the printing of the editio princeps began, however, the summa was thought to be anonymous, see p . lxxviii, n. 343.

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THE MANUSCRIPTS AND THE PRINTED EDITIONS

The survival of over one hundred copies of the Summa Cum miserationes domini justifies the conclusion that it must have been copied very often. It has been possible to group the manuscripts examined into a number of families, but a detailed genealogy cannot be constructed . The textual history of works that were copied time and time again is far too complex to admit the estab lishment of a "family tree", and so no stemma codicum will be found in this section . Only that evidence will be presented which is necessary to illustrate the choice of the three manuscripts used in the edition. At this point something must be said of the principles governing the selection of the manuscripts. From the outset the method of choosing those that give the "better readings" was abandoned . After all, the "better readings" are those that correspond to what the author wrote : but what they are can be known with certainty only to the author and to Omniscience Itself. If we may follow Professor Gilson, any man's guess at the better reading --- and usually it can be no more - is as good as the next's (336) . Conse quently, it was decided to use a method that gave promise of more objective results . It is obvious that it would be best to use manuscripts that descend from the original or archetype by different routes, provid ing it can be shewn that they are not careless or mutilated , and in the present case it seems to be a possible method . It is not, of course, claimed that this is infallible : there is always the possibility that evidence may be overlooked that would change the picture . It was impossible to examine all the extant copies, and over and above this, the length of the summa excluded the possibility of collating the entire text in all the manuscripts domiciled in England . However, since passages amounting to about a twentieth of the complete work have been collated in detail in all the copies (336) E. GILSON, Doctrinal History and Its Interpretation , in Speculum, vol. XXIV, 1949, p. 486. My own experience confirms the fallibility of this approach. It was suggested by a scholar of established reputation that certain "better readings" be accepted into the text. Of these five were due to what may charitably be described as momentary forgetfulness of Latin grammar or the medieval vocabulary ; one arose because of unfamiliarity with legal terms ; and another was suggested since it was not seen that a badly arranged piece of prose may yet make perfect sense .

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that were accessible, and since other passages that shewed signs of yielding significant variations have been checked in each, and the entire text compared with the earliest surviving copy, it is hoped that the results obtained are not too wide of the mark . The four passages selected for detailed collation in all the manuscripts were taken from that part of the text that precedes the section on simony, so that MS Royal 8. A. XV (E) , the earliest but unfortunately incomplete copy might be included (337) . In order to reduce the risk of confusion arising from deliberate alterations on the part of scribes, these sections were taken from those parts of the summa that seem to contain little matter likely to arouse theological passion . Furthermore, no attention was paid to minor variations which might creep into any text, and at the best are not significant, and at the worst are misleading. Two main methods are available to the editor in this part of his work: the orthodox tracing of relationships by means of errors, omissions, additions and uncommon readings, or the statistical approach advocated by Dom Quentin (338) . Extensive experiments in the latter method were carried out, but since they yielded little fresh evidence, the Tables have been omitted. Whatever method be employed, the examination of twenty

manuscripts cannot be anything but somewhat dry. It is hoped, however, that the conclusions reached at the end of this perhaps unattractive technical analysis will meet with approval. The following manuscripts were examined (339) : A. The Western Manuscripts in the Library ofTrinity College, Cambridge, vol . I, p. 494, n. 365, B. 15. 30, f. 39r - f. 190v ; index in double column f. 7ra - f. 36v, signed le Stiphel ; XIII cent. From the Benedic tine Priory of St. Cuthbert, Durham (?), N. R. Ker, Medieval

(337) pp. 47, l. 15-52, l . 17 ; 290 , 1. 13-297 , 1. 23 ; 405, 1. 5-413, I. 21 ; 466, 1. 20-481 , 1. 16 . (338) See H. QUENTIN, Essais de critique textuelle, Paris, 1926. (339) The Hatfield House and the Canterbury MSS cannot be recogni sed in the catalogues, and were brought to my attention too late to be used in the preparation of the edition. An examination of these MSS revealed nothing to suggest that their use would have changed the text in any significant detail . The copy reported by Father Boyle in the Library of the Society of Antiquaries cannot be traced by the Librarian to the Society. Corpus Christi College, Cambridge MS 527 is in such bad condition that it cannot be used for editorial purposes. The Salisbury copy is incomplete, and the remaining folios are badly charred and mutilated .

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Libraries, p. 39. Summa magistri Thome de Chebeham, f. 7ra, 39r, 190va. f. 7ra in another hand summa magistri Thome... de penitentia subdecani ecclesie Sariberiensis. Verso of flyleaf, Chebham de penitentia cum Imitatione Christi. 32-34 lines, rubricated, many marginal notes including references to the Sentences of Peter Lombard, Gratian, and St. Raymund of Penafort. Some coloured capitals. Divided into 129 chapters. B. Summary Catalogue of the Western Manuscripts in the Bodleian Library, Oxford , vol . II , pt . i, p . 149, n . 1991 , MS Bodl . 127, f. Ir f. 117v; first half of the XIV cent. From the Augustinian Priory of the Blessed Virgin Mary, Bilsington, Kent, KER, op. cit. , p. 6. Anonymous. 33-34 lines, some rubrics. At the foot of f. Ir, hunc librum legavit dominus Johannes vicarius de Newechurche prioratui de Bylsyngtone . Qui titulum deleverit vel eum alienaverit, anathema sit. Late XIV cent. , f. 125v , price 13s 4d . Iste liber constat prioratui de Bylsyngtone Cantuarensis diocesis de dono Johannis quondam vicarii de Newechurche . Qui titulum deleverit vel eum fraudulenter alienaverit, anathema sit, late XIV cent. C. Catalogus codium MSS qui in collegiis aulisque oxoniensibus hodie adservantur, vol . I, MSS Collegii Reginensis, p. 84, n. CCCLXII : f. 3ra-f. 3vb index : 94 folios ; end of the XIII cent. From the Bene dictine Priory of the Blessed Virgin Mary and St. Michael , Great Malvern, KER, op. cit. , p . 71. Summa magistri Thome de Chabeham subdecani Sartebiriarum facta de penitentia. Double column, 45-46 lines, rubricated with some marginalia. Divided into eleven parts by Roman figures at the foot of the folios : f. 4r, I ; f. 14r, II ; f. 22r, III ; f. 30r, IIII ; f. 38v, V ; f. 46r, VI ; f. 54r, VII ; f. 68r, VIIII ; f. 76r, X ; f. 84r, XI. D. Catalogue of the Manuscripts Preserved in the Library ofthe Univer sity of Cambridge, vol . III , p. 336, n . Ii . I. 22, f. 5v - f. 104v ; f. 4r f. 5r, index ; XIV cent. From the Benedictine Priory of the Holy Trinity, Norwich, KER, op. cit. , p . 76. f. 5r, Explicit capitula. Incipit liber Hugonis de Sancto Victore de penitentia, double column, 29-31 lines, rubricated. E. British Museum, Catalogue of the Manuscripts in the Old Royal and King's Collections, vol . I , p. 214 , n . Royal , 8. A. XV, f. 2r - f. 119v ; first half of the XIII cent. A folio is missing at the beginning, text starts penitentiam non habet. Breaks off in the section on simony with the words venientibus ad matutinas vel ad aliquod officium nonne committunt. Anonymous . Some rubrics added by another hand. 35 lines, coloured capitals, some marginalia. F. Cambridge University Library Manuscript List of Additional MSS, n. 3061 , f. 1ra - f. 87vb, it presumably ended on the missing f. 88 ; XIV cent. Modern hand on the flyleaf, Thomas de Chabham de casibus poenitentiae, another note ascribes it to Thomas of Cabham .

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Double column, 45 lines, rubricated with coloured and some gilded capitals. f. 1 is multilated . G. Descriptive Catalogue of Manuscripts... in the Library of King's College, Cambridge, p. 31 , n. 17b, ii (2) , f. 8r-f. 114r; f. 7ra-f. 7vb index ; XIV cent. f. 114r, explicit summa magistri Thome de Ca baham subd(rachon erased) Sarum de penitentia et eius speciebus ad instructionem sacerdotum. Valete semper in domino et cetera. Inc. Dum miserationes , Rubricated, coloured capitals, 36-41 lines. There are a few marginal references to Gratian. f. 8v. De peniten tia primum capitulum Unde dicitur penitentia; f. 8v, secundum capitulum De speciebus penitentie ; f. 10r, hic incipit tertium ca pitulum . The division into capitula then ceases. H. Descriptive Catalogue of the Manuscripts in the Library of Peter house, Cambridge, p. 262, n. 217, ii, 1 , f 9ra-f. 109ra ; XIV cent. Seemingly imitated from an Italian hand. f. 109 col. b cut off. Anonymous . Double column, 39-40 lines . Coloured capitals, some marginalia. I. Descriptive Catalogue of the Manuscripts in the Library of Sidney Sussex College, Cambridge, p . 38, n. 53, delta 3.8; XIII-XIV cent. It is not completely foliated . Incipit summa magistri Thome de…… . (erased) m de casibus et de penitentia secundum canones . Double column, 35-38 lines . Rubricated, some coloured capitals. Divided into light parts, the first without a title ; f. 21vb, II , De sacramen tis ; f. 32ra, III, Qualiter sacerdos potest absolvere et ligare; IIII begins on a missing folio ; V, De generali penitentia peccatorum mortalium; VI , De percussione licita et illicita ; VII, Quomodo temporandus est rigor penitentie ; VIII, De accidia, Ascription to St. Thomas Aquinas on the flyleaf corrected to Chabham, Many folios are missing. J. The Western Manuscripts in the Library ofTrinity College, Cambridge, vol. I, p. 497 , n. 366, B. 15.31 , p . la - p. 193b ; XV cent . It ends in the section De duobus vitiis carnalibus with the words non post consilium vero non est locus alicui remedium. Verso of p. 3, Liber Giraldi Menevensis archidiaconi qui intitulatur Gemma ecclesiastica, habita ex mutuo de Ricardo Moris vicario Omnium Sanctorum civitatis Hereforien, anno 1541. p. 193, Explicit Speculum ecclesie vel Gemma. Top of p. 1 in a modern hand , Giraldi Speculum ecclesie sive Gemma ecclesiastica. Double column , 29-30 lines. Rubricated with some red capitals. K. Descriptive Catalogue of the Manuscripts in the Library of Gonville and Caius College, Cambridge, vol . I , p. 398 , n . 351 , 568 , f. 2r - f. 85v ; Late XIII cent. f. 2r, Incipit summa magistri Thome de Chulbeham de casibus et de penitentia secundum canones. f. 85v, Explicit summa magistri Thome de Colbeham . Rubricated, 40-43 lines. L. British Museum, Catalogue of the Western Manuscripts in the Old Royal and King's Collections, vol. I, p. 270, n. Royal , 8. F. XIII ,

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f. 1ra-f. 65va ; XIII cent. Incipit tractatus magistri Thome de Chabeam de penitentia . f. 65va, Explicit Chabham. Double column , 53 lines. Rubricated with coloured capitals. Some rubrics seem to have been erased and others added in another hand . Some marginalia. The first twenty folios are numbered in Roman figures at the top of the folios. M. British Museum Catalogue of the Western Manuscripts in the Old Royal and King's Collections, vol . I, p . 335 , n. Royal , 11. A. I, f. 6ra -f. 118va ; early XIV cent. f. 4ra - f. 5va index in two columns and divided into sections : I, without title ; II, Quid sit sacramentum ; III, De clavibus scilicet ligandi et solvendi ; IIII , Quodmodo sacerdos debet se habere in suscipiendo penitentem ; V, Que penitentia cui peccato est iniungenda ; VI , De ira et eius ortu ; VII , Quomodo tenendus est rigor penitentie ; VIII , De inquisitione peccatorum, de accidia. Numbers corresponding to those of the index appear at the top of the folios of the text : f. 6va, prima pars ; f. 26vb, secunda pars ; f. 49rb, tertia pars ; f. 58va , quarta pars ; f. 76rb , quinta pars ; f. 93va, sexta pars ; f. 100vb, septima pars. Rubricated , 35 lines in double column. f. 6ra , Incipiunt tituli summe magistri Thome de Cobeham de casibus et de penitentia secundum canones. At the top of f. 6r in a later hand, Thomas Cabhamus claruit 1316. N. British Museum, Catalogue of the Western Manuscripts in the Old Royal and King's Collections, vol . I , p . 337, n . Royal , II. A. VI, f. 3ra-f. 114rb ; f. 2ra - f. 2va index in three columns ; c. 1300. From the Benedictine Abbey of St. Augustine, Canterbury, KER, op. cit., p. 28. f. lv on a label stuck on the folio, summa magistri Thome de Chapham de casibus penitentie . f. 1r, summa magistri Thome de Chapham de casibus penitentie. f. 3r, faintly at the top of the folio... magistri Thome de Cha...ham de casibus penitentie. Double column, 32-39 lines. There are some rubrics in another hand. Coloured capitals, some marginalia. O. Catalogue of the Harleian Manuscripts in the British Museum, vol. III, p. 113, n. 4065, f. 3v - f. 138r ; index in double column f. 2ra-f. 3vb ; XIV cent. Incipit summa magistri Thome de Cabaham subdiaconi Salisberiensis de penitentia et eius speciebus ad instruc tionem sacerdotum et cetera. Inc. Dum miserationes. f. 138r, Explicit summa magistri Thome de Cabaham subdiachon Sarum de penitentia et eius speciebus ad instructionem sacerdotum . Valete in domino. Rubricated with some coloured capitals and marginalia . 32-34 lines. f. 4r, I, De penitentia ; f. 5r, secundum capitulum de speciebus penitentie; f. 7r, tertium capitulum . The division into capitula then ceases. P. Catalogue of Manuscripts in the British Museum, New Series , vol . I , pt. I, Arundel Manuscripts, p . 46 , n . 167 , f. 1ra - f. 50vb ; XIII cent . f. Ir, top centre, De penitentia ; to the left, summa magistri Thome subdecani Parisiensis in another hand ; to the right, iste liber est

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LXXXI

cartusiensium prope Moguntiam. French or Rhenish provenance. Double column, 48-51 lines. Rubricated with coloured capitals and some marginalia. Q. Catalogue of Manuscripts in the British Museum, New Series, vol. I, pt. ii , Burney Manuscripts, p. 98 , n. 361 , f. 3ra - f. 146va ; index f. 1ra-f. 2vb ; XV cent. From f. 146va this version differs from the others, and the end of the summa is missing. f. 149 a tract on the Eucharist. Anonymous, double column, 34-36 lines. R. Catalogus codicum MSS qui in collegiis aulisque oxoniensibus hodie adservantur, vol . I, MSS Collegii Orielensis, p. 6, n . XVII, f. 1ra f. 119va ; XIV cent. f. 1ra , Incipit summa magistri Thome de Chabe ham subdecani Sarum de penitentia et officiis ecclesiasticis. f. 119va, Explicit summa magistri Thome de Chabeham. A folio is missing between f. 2 and f. 3. Divided into seven parts : f. 1ra , I ; II began on the missing folio ; III began on the missing folio ; f. 4rb, IIII ; f. 53va, V ; f. 63ra, VI ; f. 68rb, VII ; "ps" on the top verso of each folio, and the part number in Roman figures on the top recto. Double column, 38 lines. Rubricated , coloured and gilded capitals. This is the finest MS examined . S. Catalogus codicum MSS qui in collegiis aulisque oxoniensibus hodie adservantur, vol . I, MSS Collegii Universitatis, p. 35, b. CXIX , f. 3ra - f. 68rb ; XIII cent. Summa magistri Thome de Chabaham subdecani Sarrebiriarum facta de penitentia. Double column, 48-56 lines. Coloured capitals, some rubrics and marginalia. f. 2v, summa magistri Thome de Chabaham subdecani Sarrebiriarum facta de penitentia cuius hec sunt partes, there follows Thomas' division into articuli . f. 68ra, a repetition of this division. T. Summary Catalogue of the Western Manuscripts in the Bodleian Library, Oxford, vol . V, p . 23, n. 24455, Hamiliton MSS n. 25, f. 2vb-f. 108vb; index f. 1ra - f. 2va ; XV cent. Probably from a monastery in Erfurt. f. 108vb, Explicit summa Innocentii benignissimi per manus Nicolay. On paper, double column, 38, 39 lines. Some marginalia. Divided into 346 chapters. As E. Schultz has already noticed, the manuscripts of the summa can be divided into two main classes ; one is the result of attempts to improve the Latin, and the other represents an earlier and more authentic tradition . On the whole, the changes in the "improved" recension come to little more than alterations in the order of words , some omissions, and slight changes in vocabulary (340) . PT belong to this group . (340) E. SCHULTZ, Zwei Frühdrucke einer ungedruckten Summa, in Beiträge zur Inkunabelkunde, N.F. ii, 1938, pp. 87 , 88. The recension began to develop in the thirteenth century since it is given by P.

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Schultz has also reported a shorter version of this recension, which omits the story ofthe prostitutes who wished to give a window to Notre Dame, and their custom of offering candles in the cathe dral on Saturdays (341). No copy of this version has been found in England . The "improved" recension was the source of the two late fifteenth century printed editions (342) ; the editio princeps issued by Peter Therhoernen of Cologne in about 1485 (343) , and a second by John of Westphalia or of Paderborn at Louvain about a year later (344) . PT are an earlier form of the recension than that used by Peter, since the printed editions make a substantial change in the section on prayer for the damned (345) . It is very probable that all the manuscripts descend from an early and faulty archetype intervening between them and the original, since each ―――――― except AR - confuses the sixth and the seventh commandments. The former is given as non furtum facies, and the latter non moechaberis (346) . To infer the existence of a manuscript from evidence such as this may seem to offend against the rejection of the method of "better readings", but this is a case of better substance . Thomas cannot be accused of not knowing that the sixth commandment forbids adultery and the seventh theft (347), nor is it likely that he would be guilty of such a gross error when dealing with the decalogue ex professo. The most probable explanation is that the error crept into an archetype. Its absence from AR need not mean that they do not descend from this archetype, since such an obvious mistake might have been corrected in the copy from which these two related copies took (341) IDEM, art, cit., loc. cit. (342) See E. SCHULTZ, art, cit. for all details of the two printed editions and their relationships. (343) Hain, 13153. There are two forms : one is anonymous, e.g. J. T. C. OATES, A Catalogue of Fifteenth Century Printed Books in the University Library, Cambridge, vol. I, Cambridge, 1954, p . 173, nn. 827, 828 ; the other has a colophon added after the printing had begun attributing the work to Rabanus Maurus, e.g. OATES, vol . I, p. 173, n. 829. (344) Hain, 13154 ; M. F. G. CAMPBELL, Annales de la typographie Néerlandaise au XVe siècle, La Haye, 1874, p. 403, n . 1426. This was taken from a copy of the editio princeps that did not have the colophon. (345) Printed in Appendix B, p . 582. (346) p. 29, l. 16-1 . 21 , and note ba, ib. (347) To the best of my knowledge no form of the commandments reverses these two.

1

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LXXXIII

their origin, or else independently in each . That this was the case is confirmed by the fact that other members of the family AIKMR contain the fault. There would seem to be three main lines of descent from the archetype : a the family of AIKMPQRT ; ẞ exemplified by BEFGHLNO ; and y represented by CDJS. I. AKMPQRT all omit ed . p . 78, 1. 16-79 , 1. 11 , and I omits pp . 78, 1. 14-79 , 1. 11. We may presume, therefore, that these manuscripts descend by way of the same route, a . This main branch divides into three: AIKMR and PT may be regarded as families, while Q has none of their characteristics . AIKMR all have the edited form of the quotation from St. Gre gory in which he explains the mystical meaning of the bodily irregularities (348), and - except for I - the sermon printed as Appendix A (4) (349) . R is probably at the head of the tradition since AIKM introduce two omissions not found in R (350) ; IKM have two additions (351) ; and KM are distinguished by an addition and yet two more omissions (352) . As has been said, PT represent the revised version, and the following quotation is typical of the recension :

ed . p. 408, 1. 12-1 . 21 .

T.

P.

Sicut quidam sancti dormierunt super ci nerem, lapide suppo sito capiti. Quidam etiam nunquam dor mierunt nisi sedentes. Preterea iniungende sunt talibus vigilie

Sicut quidam sancti super cinerem dormie runt, lapide capiti sup posito. Et sunt etiam talibus iniungende vi gilie nocturne in festi vitatibus sanctorum, et dura vestimenta quod

Sicut quidam sancti super cinerem dormie runt, lapide capiti sup posito. Et sunt etiam talibus iniungende vi gilie nocturne infesti vitatibus sanctorum , et dura vestimenta per

(348) ed. pp. 73 , 1. 18-77, l . 11 and app. crit. (349) There has been some interference with the text of I at this point, since the preceding passage is given in an abbreviated form. (350) ed. pp. 291 , l . 9 sua) om . - 1. 11 vel induendo ; p. 296, 1. 6 meretrix) om. — inungit 1. 11 . (351) p. 49, l . 17 patebit) add . aggravat ordo, locus, peccata, scientia , tempus, etas, condition, numerus, mora, copia, causa est modus in culpa, status altus, lucta pusilla ; p . 297, 1. 16 accipiunt) add. queritare est pro re publica clamare. (352) p. 51 , 1. 11 scenicus) add . id est ludis dedita ; p. 122, 1. 7-1 . 14 , and 1. 20-1. 22 omitted.

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nocturne in festivitati bus sanctorum , et dura vestimenta ad carnem per aliquot dies in anno, et disci pline per manum pro priam si habere non possunt sacerdotem. Audivimus etiam quod quidam religiosi cum tentarentur a carne solebant un guibus vellicare car nem suam usque ad angustiam . Solet eti am iniungi ut quando que incedant nudis plantis, et si nobiles sunt, possunt hoc fa cere ita caute ut non habeant soleas in cal ceamentis suis.

dies in anno, et disci pline per manum pro priam si sacerdotem habere non possunt , et ut quandoque nudis incedant plantis, et si nobiles sunt, hoc ita facere possunt ut so leas non habeant in calceamentis suis.

aliquos dies in anno, et discipline per ma num propriam si sa cerdotem habere non possunt, et ut quan doque nudis incedant plantis, et si nobiles sunt, hoc ita caute facere possunt ut so leas non habeant in calceamentis suis.

II . BFHLN all contain the addition printed in Appendix A(2) : GO have it up to line 17, and E up to line 6. It is reasonable to suppose, therefore, that all these manuscripts belong to the B tradition. There is considerable divergence within the group . GO undoub tedly spring from the same stock, since both contain many minor variants not found in other copies . They also display a mutilated form of the text. BHN are another subdivision of this line of descent, since they have two omissions in common (353) . E, F, and L represent three more subdivisions, since no evidence has been found that would link them very closely to each other or to the other two groups . III. CS do not contain the characteristics of the a and ẞ lines, but both have the addition printed as Appendix A(3) . Furthermore, they have twenty-six minor variants that are not found elsewhere . DJ have fifteen characteristic readings, one a re-arrangement of two paragraphs, and paragraph a . includes an error :

DJ a. vix autem aliquis penitet con

ed. pp. 410, I. 10-1. 15 b. detestabilis est etiam ebrietas

(353) They omit p . 123, 1. 5-1 . 9, which is also omitted by JLPT ; and pp. 120, 1. 17-122, 1. 22, which is also omitted by J.

MANUSCRIPTS AND PRINTED EDITIONS

digne de ebrietate et crapula, quia hoc vitium versum est in consuetu dine quod credunt homines esse vitium. b. detestabilis est ebrietas que primam servitutem induxit, tunc scilicet quando Noe filium suum maledixit et Chanaan servum fratrum suorum instituit.

LXXXV

que primam servitutem induxit cum Noe filium suum maledixit et Chanaan servum fratrum suo rum instituit. a. vix autem penitet aliquis con digne de ebrietate et crapula quia hoc vitium ita versum est in consuetudinem quod non credunt homines ipsum esse peccatum .

These two groups are related , since CS have the addition given in Appendix A(5), which repeats verbatim part of the section on the corruption of virgins and widows . DJ do not have the addition, but they do contain the rubric De corruptione virginum et viduarum at the point where CS make the interpolation, which must mean that at one time it was in the group represented by DJ, but was then omitted save for the introductory rubric by a scribe more intelligent than most . We are justified in seeing in CDJS a line of descent that bifurcated into the subdivisions CS and DJ. Since a verbatim repetition is far more likely to be shortened or omitted than lengthened , the original interpolation probably took the form in which it appears in AR - Appendix A(6) — which have a complete reproduction of the section De corruptione virginum et viduarum . Its presence in these two manuscripts is almost certainly due to cross influence, since had it belonged to the a tradition as a whole, there would surely have been traces of it in more than two representatives of the tradition. Some manuscripts can be set aside at once : PT since they contain the "improved" version ; GO because they have a mutilated form of the text ; I from which many folios are missing ; E and F since they are carelessly written , albeit in the case of E with reluctance since this is the earliest although incomplete copy ; and J which is also incomplete . The choice of manuscripts for the edition is limited, therefore, to AKMQR in the a family; the ẞ copies BHLN ; and the y manuscripts CDS . Q underwent influence from both ẞ and y since it has omissions that appear to be connected with similar omissions in BHJLN , D, E, and F (354). The relationship to F is particularly strong, (354) Q omits p. 122 , l. 11-123 , 1. 9. BHJLNPT omit p . 123 , 1. 5-1 . 9 . D omits p. 120 , 1. 23-123 , 1. 9. E omits p. 120, 1. 23-121 , 1. 9. F omits p. 120, 1. 15-123, 1. 9 PQT omit p. 403 , I. 12-404, 1. 24. E omits p. 403, 1. 12-404, 1. 24.

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since FQ share a number of minor variants that are not found elsewhere. As has already been said, the y tradition is present in AR, and ẞ in KM (355) . Hence, no uncontaminated representative of the a line of descent is available . However , it seems that R as standing at the head of the AIKMR group should be preferred to AKM , and also to Q on the score that its relationship to the y group is weaker than Q's connection with ẞ y. BHN and L are all compromised by readings that they share with the a manuscripts PQT, and the y copies DJ (356) , but since L seems to have a more remote connection with a y than BHN, it was chosen to represent the ẞ group (357) . The DJ subdivision of y was in close contact with both a and B since D has the characteristic omission of a (358) , and J the distinc tive addition of B (359), as well as other readings in common with manuscripts of a and ẞ stock (360) . Consequently, D was abandoned . Since S has a slight error that is also found in AI, and which was probably the origin of the variant in M (361) , C was selected for use in the edition . The edition was prepared from CLR. Comparison with E revealed that somewhere in the tangled jungle of the textual history there must be a connection between the three manuscripts used, since E agrees now with R, now with C, now with L. The same conclusion was reached during the full collation of CLR, since occasionally an error will be found in two of them , but not in the

F omits p. 403, 1. 4-404 , 1. 24. KM omit p. 404, 1. 9-1. 24. BH omit p. 404, 1. 15-1. 24. (355) Note 354 supra, paragraph 2. (356) Note 354 supra . (357) BHJN omit p. 120, 1. 18-122, 1. 22. E omits p . 122, 1. 7-1 . 22. PT omit p . 120, 1. 15-122 , 1. 22. (358) See p. lxxix. (359) See p. lxxx. (360) See p. lxxx , n . 353 ; lxxxi , n. 354. AS ed. p. 478 , 1. 17, 1. 18 (361) ...phisici precipuam inde nature ...phisici precipuam vim nature I Phisici efficaciam precipuam in de nature M Phisici efficaciam precipuam in de non esse.

1

1

MANUSCRIPTS AND PRINTED EDITIONS

LXXXVII

third. For this reason there can be no certainty that because a reading appears in two copies, but not in the third, it must be the one that appeared in the archetype or holograph. However, generally speaking, the reading found in two has been adopted although sometimes a variant found in one only has been received into the text. This may be because it gives a more correct form , or perhaps only because I have felt that Thomas may have pre ferred that form . In neither case of course is there any guarantee that the one chosen is the "better reading", as has already been said, there can be no certainty in these matters. The edition claims -and I would like to emphasise this-to be no more than an intelligible and reliable working text for the historian, not for the philologist. In order to ensure as far as possible that it is what it sets out to be, the entire text has been compared with E, the earliest surviving text . Since the edition is not meant for the philologist, the spelling has been modernised in order to assist the reader. Only one medieval characteristic has been retained ; "e" is used throughout where modern usage would demand "ae" or "oe". The division into seven articuli is founded on Thomas' own words(362), but the headings are enclosed within brackets since there is no evidence that the author inserted titles at the beginning of each . The further division into distinctiones, questiones, and capitula have been introduced to assist the reader, and since they have no foundation in the text, their titles are bracketed . Frequently, however, a rubric from one or other of the manuscripts has been utilised . Quotations are italicised , and those passages that are not quotations but which seem to be more than mere references or parallels have been more widely spaced than the rest of the text. If a canon is to be found in Gratian, a reference to the Decretum only has been given ; further information can be found in Friedberg's notes. In the case of the decretals, a reference to the Compilationes appears first, and is followed by one to the Liber extra except in the case of decretals issued by popes after Innocent III, when the reference is to the Extra only. In order to keep the foot- notes as short as possible and to facilitate reference to the sources, Councils and Episcopal Decrees bear the dates and ascriptions given by Mansi and Wilkins . For corrections and further information

(362) p. 3 , 1. 20-4, 1. 9 ; p. 240, 1. 13-1 . 16; p. 324, 1. 8.

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recourse should be had to Appendix E, Notes on the Councils and Episcopal Statutes (363) . It is difficult to know what to include in an apparatus fontium and what to omit. In the present case it was decided to present

the text against the background of twelfth and early thirteenth century theology and law, although of course space permits only the briefest possible sketch . I am well aware that in many instances Migne does not give the best available text, but since a large part of the work had to be done when I did not have easy access to a large library, I have been forced to use his Patrologia latina. In a text of this length, it is inevitable that there should be errors and inconsistencies ; all too many pitfalls await the seasoned editor, let alone the tyro . I ask for the indulgence of the reader.

(363) See also F. M. POWICKE and C. R. CHENEY, Councils and Synods with other Documents relating to the English Church, 2 vols. Oxford, 1964. This appeared too late for me to use.

PROEMIUM

Incipit summaa magistri Thome deb Chobhame de penitentiad. f. 4ra C Cum miserationes domini sint super omnia opera eius¹ , miseri- 1ra L cordiam tamen suam super homines ampliuse extendit. Nam quia 1ra R homo est benignitate creatoris dignissimas creaturarum, eum inh visceribus misericordie magis respexit, et non solum magnam misericordiam sed etiam abundantem et superabundantem ei exhibuit. Magna enim fuit misericordia quod ad restaurationem 2 ruine angelice hominem creare voluit, ut ipsum participem sue beatitudinis efficeret. Unde et Boethius : quem non externe pepulerunt fingere cause materie fluitantisk opus, verum insita summi formal boni, livore carens³. Idem etiam m ait Augustinus : si non potuit dominus hominem facere ad gloriam suam participandam , impotens fuit . Si potuit et noluit , invidie redar

c. Chabeham, add. subdecani b. s. script. R a. tractatus, L Sartebiriarum facta , C ; Chabeam, L ; Chabeham, add . subdecani , R g. add. f. ex, R e. magis, R d. add. et officiis ecclesiasticis, R k. fluctantis, R j . om. R i. motibus, R h. om. L res est, R m. enim , R 1. om . R

1 Ps. CXLIV , 9 . 2 Cf. S. AUGUSTINUS, Enchiridion, cc. 29, 61 , 62 (PL. 40/246, 261 ) ; IDEM, De civitate dei, L. XXII , c. i , n. 2 (PL. 41/752) ; Gloss. ord. , ad Ep. ad . Eph. I, 10, ad vv. instaurare et que in celis. ROBERTUS MELUDINENSIS, Quaestiones de divina pagina, p . 25, inter prets it as a modus loquendi. Sent. Divine pagine, p. 19, non tantum pro restauratione, and in the same sense, LOMBARDUS, Sent. , L. II , d . i, c. 5. Against the theory, HONORIUS AUGUSTODUNENSIS, Liber VIII quaes tionum, c. I (PL. 172/1185). For a survey of the problem and its significance, see M. D. CHENU, La théologie au douzième siècle, Paris, 1957, pp. 52-61 . 3 BOETHIUS, De consolatione philosophiae, L. III , metrum IX (PL. 63/ 758); ROBERTUS MELUDINENSIS, Sent. , t . I , p . 273 , has quem-opus.

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PROEMIUM

guendus erat . Sed quia nec impotens nec invidus " fuit , homini regnum suum communicare voluit P4 . Abundans autem gratia fuit quando homini post peccatum remedium contulit, ut quem damnare potuit per iustitiam, repa raverit per gratiam . Sed qui ante adventum & in carnem quedam semiplenat remedia contulit, in adventu suo plenitudinem remedii exhibuit . Circumcisio enim et sacrificia que ante adventum suum parvulis exhibebantur, reatum et maculam originalis peccati dele bant, sed nec gratiam conferebant, nec ianuam paradisi aperiebant , unde omnes straverunt lectulum " suum in tenebris , in 6 infernum descendentes . Sed cum per passionem suam aquas f. 1rb R sanctificasset et vim / regenerativam 7 eis contulisset 8 , per reme dium baptismi et reatus originalis delebatur, et ex virtute baptis f. 4rb C matis gratia conferebatur ; et, amota rhomphea, introitus regni celestis renatis patebat . Superabundans autem gratia fuit cum homo, fracto federe

baptismi , iterum mortem meruit, et dominus tamen remedium remedio superaddens, per confessionem et penitentiam hominem resurgere concessit, ut, fracta navi, naufragus aa per penitentiam quasi per secundam tabulam post naufragium enataret . Et bene tabule inter fluctus maris concusse penitentia comparatur, quia qui vere penitet inter procellas satisfactionis concussus laborat . Et vere est hic superbundans misericordia . Non enim eademab causa

o. om . R p. communicare voluit n. invidus nec impotens, R regnum suum, R q. quod , L r. repararet, C, L ; reparavit, R s. add. suum, C ; add . domini , R t. semiplana, C; semiplena quedam, R x. add. u. lectum , R v. sanctificaret, R w. regenerationis, L peccati, R y. baptismi, L z. baptismatis, C aa. naufragans, C; ab. ea , L navigans, L 4 S. AUGUSTINUS, De genesi ad litteram, L. IV, c . xvi , n. 27 (PL. 34/ 307) ; ROBERTUS MELUDINENsis, Sent. , t . I , p . 216 ; GANDULPHUS, p . 31 . 5 Contra, HUGO DE S. VICTORE, De sacs. , L. I, p . xi , c . 1 (PL. 176/343). 6 Cf. Job XVII, 13 , 16. 7 S. BEDA, In Lucam expositio, L. I, c . 3 ( PL. 92/358) ; Lombardus, Sent., L. IV, d . iii, c. 5 ; PETRUS MANDUCATOR, Sent. , p. 16 ; * IDEM, Historia scholastica in evangelium, c . 33 (PL. 198/1554) ; Idem, Sermo IX (PL. 198/1745). 8 LOMBARDUS, Sent. , L. IV, d . iii, c. 5 , and Guido de OrchELLIS , p. 34, report three theories : at Christ's baptism ; at the conversation with Nicodemus ; after the Passion. 9 S. HIERONYMUS, Ep. CXXX, n. 9 (PL. 22/1115) ; Lombardus, Sent. , L. IV, d. xiv, c. 1. The expression was in general use.

1

PROEMIUM

3

que ac induxit dominum ad hominem creandum eum induxit ad remissionem per penitentiam concedendam. Non enim invidie posset redargui si hominem non reparasset per misericordiam quem condemnaread potuit per solam iustitiam10. Erant tamen quidam heretici, quasiae caput christiane religionis amputantes at, qui dixerunt ag post caritatem semel amissam nullum/ f. 1rb L esse locum penitentie, nec aliquo remedio post peccatum mortale, amissa caritate, aditum regni celestis patere¹¹ . Sed cum dominus Petrum post ah negationem a oculo misericordie respexerit ¹², et pera lacrimas penitentie crimen deleverit ak ; cum etiam David regemal post adulterium et homicidium ad gratiam reparaveritam 13 ; cum etiam ipse an dixerit ao non solum septies ap sed etiamaq septuagies ar septies peccanti dimittendum esse as pec catum¹, patet tam funestum errorem crimine mendacii at pollu tumau ab omnium av auribus hominum aw esse reiciendum ax. De penitentia igitur dicturi subtilitates et inquisitiones theori casay/ pretermittemusaz et ba operationes et considerationes prac- f. 4va C ticas que ad audiendas confessiones et ad iniungendas penitentias sacerdotibus necessarie bb sunt diligentiusbe prosequemurbd. Dicendorum autem hic erit ordo . Primo considerandum est quid sit penitentia et be secundobf quot sintbg eius species . Tertio bh, que sintbi illa et quot sunt peccata bi pro quibus iniungenda estbk

ae. add. am ad. penitentiam quem damnare, R ac. s. script. C af. om. L ah. add. trinam, L putantes, L ag. dicerent, C ak. delevit, R aj. respexit per, R ai. peccatum negationis, C an. dominus, R am. reparavit, C, R al. regem David, R ar. septuagesies, R aq. om . R ap. septuagies, C ao. dixit, C, R av. homi au. om . L at. mendacis, R as. esse dimittendum, R ax. removendum, R ; add . rubr. aw. om. C, L num, L; omnibus, R Distinctio articulorum huius opusculi, C ; De quibus intendit in hoc trac tatu, L; De penitentia et de iis que dicenda sunt circa penitentiam et/ f. 1va R ba. om . R az. post corr. L ay. theologicas, R incipit la. pars, R be. om . R bd. prosequamur, C, L bc. om . R bb. necessaria , R bi. sunt, R bh. secundo , L bj. illa bg. sunt, R bf. om . L scilicet peccata, C bk. est iniungenda , R

10 Cf. De vera et falsa poenitentia, c . XVII, n. 33 (PL. 40/1128) ; LOMBARDUS, Sent. , L. IV, d . xx, c. 1. 11 Cf. De vera et falsa poenitentia, c. IV, n. 9 ( PL . 40/1115, 1116). 12 Cf. Lc. XXII , 61 , 62. 13 Cf. II Reg. XI, 2-17 ; XII , 1-23 . 14 Cf. Mt. XVIII , 22.

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PROEMIUM

penitentia. Quartobl, quis et qualisbm debeat essebn qui peniten tiam bo debet iniungerebp. Quintoba, quis, quibus et pro quibus possit et debeat iniungere penitentiam. Sextobr, quomodo sacerdos se debeat habere in audiendo confessiones, scilicet in considerando personambs confitentis et que sint eibt inquirenda a penitente. Septimobu et ultimo , que satisfactio cui peccato sit imponenda. Et quia circabv penitentiam multa a iure canonico statuta bw sunt, in omnibus predictis canonicas institutiones quandoque interserere oportetbx.

bo. peniten bn. add. ille, R bl. tertio, L bm. qualiter, C tias, R br. quinto, L bq. quarto, L bp. iniungere debeat, R bv. in marg., bs. add. penitentis et, R bu. sexto, L bt. om. R litura in textu, C bx. oporteat, C ; add. rubr. bw. instituta, R Quid sit penitentia, C, L; Quid sit penitentia secundum etymologiam et descriptionem, II , R.

(ARTICULUS PRIMUS) (Quid sit penitentia)

(Questio Ia. De etymologia et de descriptione penitentie) Quid autem sit penitentia ostenditur et b per etymologiam et per descriptionem . Secundumd etymologiam dicitur penitentia quasi pena tenax¹ . Omnis enim penitentia penalis est² : sine enim penae semper interiori et quandoque exteriori deo pro peccato satisfieri non potest¹³, quia aut punit deus aut punite homo , nec unquam peccatum dimittitur nisi per interiorem dolorem homo conteratur . Nisi enim homo doleat se fecisse quod confitetur , apud deum veniam non meretur¹ . Sciendum tamen quod dominus non delectatur in pena sed in devotione et humilitate et patientia pene³ . Judas/ enim quando f. 1vb R se suspendit penam magnam habuit, sed quia virtute patientie¹

b. om. R a. om. L c. om . R e. pena enim, R d. per, R i. add. g. om. L h. confiteatur, R f. non potest satisfieri , R rubr. Quod dominus non delectatur in pena sed in devotione , III, R 1. patientie virtute, R k. add. in, R j. add. est, R

¹ S. ISIDORUS, De ecclesiasticis officiis, L. II, c. 17 , n. 4 (PL. 83/802) ; De vera etfalsa poenitentia, c. XIX, n. 35 (PL.40/1128, 1129) ; c. 4, D. III, de poenit.; LOMBARDUS, Sent. , L. IV, d . xiv, c. 2 ; GANDULPHUS, p. 459 ; PETRUS MANDUCATOR, Sent., p. 61 * ; GUIDO DE ORCHELLIS, p. 106. 2 Cf. De vera et falsa poenitentia, loc. cit.; c. 4, D. III, de poenit.; LOMBARDUS, Sent., loc. cit. 3 This distinction was traditional, P. ANCIAUX, La théologie du sacrement de pénitence, p . 28, n. 3 . 4 Gloss. ord., ad Job IX, 28 ; S. Sent. , tr. VI, c. 11 (PL . 176/148) ; LOMBARDUS, Sent. , L. IV, d . xx , c . 2 ; PETRUS MANDUCATOR, Sent. , p. 81 * ; RobertUS DE COURÇON, p. 307. Cf. S. AUGUSTINUS, Enarrationes in psalmos, in ps. XLIV, n. 18 (PL. 36/505) ; S. GREGORIUS, Moralium libri, L. IX, c. xxiv, n. 54 (PL. 75/889). 5 CANTOR, f. 156vb, quamvis enim deus non delectetur in cruciatibus nostris, tamen nunquam dimittit penam purgatoriam nisi remedio actuali compensetur. • Cf. Mt. XXVII, 5 ; Actus, I , 18 .

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et humilitate caruit, de pena sua nihil nisi mortem meruit. Pena enim non facit martyremm sed causa ', quando scilicet aliquis pro f. 4vb C deo penam sustinet/. Unde in canonica epistola : nemo vestrum patiatur utfur vel ut homicida.08 Non enim ipsa passio sed devotio patientis P deo accepta est . Sed quia pena est materia patientie 4 10, nec sine pena posset opus patientie exerceri¹, nec homos mereri per patientiamt , ideo sine pena penitentia " esse non potest. Debet autem V talis penaw esse tenax, ut scilicet nunquam f. Iva L desinat dolere de commisso qui vult/ gaudere de dei promissox 11 .

Quamvis autem alie satisfactiones sinty temporales, ut ieiunium trium vel septem annorum et certa spatia orationum et similia ², semper tamen debet sacerdos dolorem perpetuum iniungere peni tenti, scilicet toto tempore vite sue . Debet enim penitens semper refricare memoriam peccati sui, non ad delectandum, sed ad dolendum pro eo 12. Unde Augustinus : qui penitet omnino peniteat 13. Nunquam enim debet desinere aa dolere de culpa qui semper vult gaudere de venia ab 14. Secundum descriptionem autem ac penitere est preterita deflere

o. fur aut homicida, L n. om. C, R m. virtutem, C p. pa s. add. r. excerceri , C tientie, C, L q. materia patientie est, R v. enim, L u. om. C sine pena posset, L t. penitentiam, R y. sint satisfactiones, R w. penitentia, R x. promisso dei , R z. om . annorum - similia, R aa. desistere, R ab. add . rubr. ac. om . R De penitentia per descriptionem, IIII, R

7 S. AUGUSTINUS, Contra Cresconium, L. III, c. 47 (PL. 43/525) ; IDEM, Enarrationes in psalmos, in ps. XXXIV, sermo ii , n. 13 (PL. 43/ 340) ; S. GREGORIUS, Ep. 51 (PL. 77/592) . 8 I Pet. IV, 15. 9 Cf. S. AUGUSTINUS, Sermo CCLXXXV, n. 2 ( PL. 38/1293) ; c. 84, D. I, de poenit. 10 Cf. c. 7, D. III , de poenit. 11 Cf. De vera et falsa poenitentia, c . XIII ( PL. 40/1124) ; c. 5, D. III , de poenit ;. LOMBARDUS, Sent., L. IV, d. xiv, c. 2. 12 Cf. De vera et falsa poenitentia, c. XIII (PL. 40/1123) ; cc. 2, 4, 5 , D. III, de poenit .; LOMBARDUS, loc. cit. 13 ps. AUGUSTINUS, De vera et falsa poenitentia , c. X (PL . 40/1122) ; c. 88, D. I, and c. 42 , D. III , de poenit.; LOMBARDUS, op. cit. , L. IV, d. xvii, c. 3. 14 Cf. De vera et falsa poenitentia, c. XIII (PL. 40/1124) ; c. 5 , D. III, de poenit.; Lombardus, op. cit. , L. IV, d . xiv, c. 2.)

QUID SIT PENITENTIA

7

etad flenda iterum non committere 15. Est autem deflere de preterita dolere et ea confiteri et pro eis satisfacere, quia aliud est deflere, aliud estae flere ; qui hec tria non habet, plenam penitentiam non habet at . Flenda autem non committere est habere proposi tum ulterius non committendi . Si enim aliquis postea ag lapsurus est, et tamen proponitah modo non peccare, non ideo minus penitens est. Sed si al habet in proposito iterum peccarea ; non penitet, nequeak debet ei iniungi al penitentia am. Potest tamen ei dari consilum beatian Gregorii dicentis : qui in proposito peccandi esta faciat interim quicquid boni potestap, ut dominus cor eiusaq illustret ad penitentiamar 16. Tria autem as, sicut dictum est, sunt at in penitentia, ut contritio cordis au, oris confessioav, satisfactio operisaw, (17) et quidlibet ax istorum dicitur penitentia . Ut cum dicitur : iste multum penitet de peccatis suis ay, sensus est : iste multum dolet et conteritur de peccatis suis./ Cum vero dicitur : iste vadit ad penitentiam , sensus f. 5ra C est : iste vadit ad confessionem. Cum vero dicitur : iste nondum peregit penitentiam az, sensus est : iste nondum satisfecit .

ad. om. R ae. om. (?), C af. penitentiam non habet plenam, L ai. nec, L aj. peccare ag. postea aliquis, R ah. proponat, C, L ak. nec, R al. iniungi ei, C am . add. rubr. Consi iterum , C lium non penitenti,/ R an. om . R ao. est peccandi, L ap. po- f. 2ra R terit, R aq. illius, R ar. add. rubr. Tripliciter dicitur penitentia tia, V, R as. enim , R at. sunt sicut dictum est, L au. cordis contritio, R av. confessio oris, L aw. operis satisfactio, R ax. quodlibet, L ay. de peccatis suis penitet, R az. penitentiam peregit, C ; add. suam, R

15 YD. XV, 1. MAGISTER SIMON, p. 22 ; ROBERTUS MELUDINENSIS Quaestiones de epistolis Pauli, p. 36 ; Petrus MANDUCATOR, Sent., p. 60* ; SIMON TORNACENSIS, Disputationes, p. 99. Cf. S. GREGORIUS, XL homiliarum in evangelia libri duo, L. II, hom. xxxiv, n. 15 (PL. 76/1256) ; cc. 1 , 6 , D. III , de poenit.; LOMBARDUS, op. cit., L. IV, d. xiv, c. 2 ; GUIDO DE ORCHELLIS, p . 105. 16 S. GREGORIUS VII , Concilium Romanum, V, c. 5 (M. 20/510) ; c. 6, D. V, de poenit.; LOMBARDUS, Sent., L. IV, d. xvi. , c. 3 ; Odonis episcopi parisiensis Synodicae constitutiones, VI, 8 (M. 22/678, 679) ; Concilium incerti loci, c. 20 ( M. 22/732 , 733) ; Constitutiones Ricardi Sarum, n. 43, p. 143 ; CANTOR, f. 158ra. Cf. c. 3, Comp. II , v. 17 (c. 5, X, v. 38). 17 In common use, see A. DENEFFE, Das Wort Satisfactio, pp. 168, 169.

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QUID SIT PENITENTIA

Questio IIa. De sacramento penitentie) Sed cum penitentia dicatur unum de septem sacramentis, omnia tria predicta, scilicet contritio, confessio, satisfactio dicuntur una penitentia et unum sacramentum . Et cum quodlibet sacramentum debeat habere signum et rem¹ , in hoc sacramento res est ipsa a remissio peccatorum quam deus dat hominib . Signum est ipsa contritio cordis , quia sicut cum lapis conteritur, adnihilatur, ita cum cor conteritur, peccatum adnihilatur . In ipsa autem con fessione ipsa erubescentia signum est interioris contritionis, et in satisfactione ipsa devotio signum estd remissionis . Sed queritur cum in contritione remittature omnis reatus culpe, et tanta potest esse contritio, sicut fuit in latrone crucifixo cum domino, quod etiam omnis pena remittitur2, ad quid valet sequens confessio? Quod autem per solam contritionem remittatur omnis culpa patet per psalmistam dicentem¹ : dixi confitebor adversum me

f. 2rb R

iniustitiam meam deo ' , et tu remisisti impietatem peccati mei³. Ad hoc dicendum quod sicut in corporali egritudine/ post primam convalescentiam remanent alique reliquie morbi que purgande sunt, ita post dimissum reatum culpe remanent alique¹ reliquie et quedam difficultates que purgande sunt per confessio nem et satisfactionem, ut voluptuosa memoria peccatim et difficul tas cessandi a consuetis . Valet etiam confessio propter " erubes

b. add. rubr. Penitentia habet rem et signum , VI, R a. om . R d. est signum , R c. conteritur cor, adnihilatur peccatum , L h. autem g. valeat, C f. omnis etiam, C e. remittitur, L remittatur omnis reatus culpe sive omnis culpa per solam contritionem , R 1. om. C, L k. add. est, R j. domino, R i. qui ait, L n. per, L m. add. vel peccandi, R

1 Cf. LOMBARDUS, op . cit. , L. IV, d . xxii, c. 2, sacramentum (i.e. signum) tantum, is the exterior penance ; sacramentum et res is the interior penance ; res tantum is the remission of sin . Many of the masters held either this theory or the other solution put put forward by Lombard (ib.), according to which exterior penance signifies the humiliation and contrition which constitute internal penance and effect forgiveness, P. ANCIAUX, La théologie du sacrament de pénitence, p . 391 . 2 Cf. Lc. XXIII , 43. Cf. LOMBARDUS, op. cit. , L. IV, d. xx, cc. 2, 3 ; GANDULPHUS, p. 485. 3 Ps. XXXI , 5 . 4 GUILLIELMUS Campellensis, Sent. vel quaestiones, c. XXIV, p . 57.

QUID SIT PENITENTIA

9

centiam sibi adiunctam que magna pars est satisfactionis ". Preterea, deus non ita remittit ° culpam nisi exigat penam, quia licet ipse sit misericors, est etiam iustus. Unde sicut de magna misericordia remittit reatum et culpam, ita de magna iustitia/ exigit f. 5rb C satisfactionem . Et ex magna misericordia est quod penam/ eter- f. 1vb L nam commutata in temporalem, sicut si aliquis fur meruisset suspendium, magna misericordia esset si ei concederetur redimere mortem suam per aliquam satisfactionem 7.

(Questio IIIa. De speciebus satisfactionis) Satisfactionis autem tres sunt species, sicut dicunt sancti, scilicet ieiunium eta oratio et eleemosyna¹ . Sed queritur quare opera aliarum virtutum non sint satisfactoria, ut per magnam fidem vel per magnam caritatem non dicitur homo satisfacere b. Ad quod dicendum est quod satisfactio non dicitur nisi quando aliquid datur ab uno et recipitur ab alio pro iniuria sibi illata. Sed per solum ieiunium veld per orationem vel per e eleemosynam dicitur deus aliquid recipere de nostra : ut per ieiunium recipit sacrificium spiritus contribulatif2 ; per orationem recipit quandam oblationem, quia sicut ait Augustinus in primo psalmo penitentiali : omnis oratio oblatio est 3; per eleemosynam autem h recipit ipse hoc quod datur pauperi, quia ipse ait : quod uni ex/... f. 2va R minimis meis fecistis, mihi fecistis 4. Sed cum credo in deum, vel

p. quando non, R q. post corr. C o. ita non dimittit, R r. add. rubr. Tres sunt species satisfactionis, VII, R d. om. R a. om . R b. satisfacere homo, L c. altero, C e. om . R. f. attribulati, C g. oratio post corr. , est oblatio, L h. om R " The importance of shame as part of satisfaction for sin was accepted by all in the XII century, A. TEETAERT, La confession aux laïques, pp. 40-43 ; P. ANCIAUX, La théologie du sacrement de pénitence, pp. 164, 489. 6 Cf. LOMBARDUS, Sent. , L. IV, d . xx, c. 2. 7 Cf. GUIDO De Orchellis, p. 110, who depends on Langton at this point. 1 Cf. S. AUGUSTINUS, Sermo IX, c. xi, n. 17 (PL. 38/88). These are the three great classes of penitential works given by nearly all XII cent. authors, J. A. SPITZIG, Sacramental Penance, p. 179. ROBERTUS DE COURÇON, p. 306, has orationes, vigilie, ieiunia, et flagella. 2 Ps. L, 19. 3 Non inveni. 4 Mt. XXV, 40.

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diligo deum sic nihil ostenditur quod deus recipiat de meo¹ , et ideo opera fidei vel caritatis non sunt satisfactoria. Vel alia ratio potest esse quod omnis satisfactio debet esse penalis . Sed per fidem qua deus videtur , et per caritatem qua deus diligitur, potius est delectatio quam pena, et ideo non est ibi satisfactio . Per ieiunium autem hic accipitur omnis labor corporis, quia bene ieiunat qui fatigat corpus suum in servitio dei . Per eleemosynam autem intelligitur omne beneficium impensum proximom, sicut dicitur super illum locum : omni... petenti te tribue ' , scilicet rem vel increpationem vel orationem . Per rem intelligis " manualem f. 5va C eleemosynam vel consilium/ vel ° protectionem P, quia magnam eleemosynam facit qui bonum consilium dat pauperi vel alium defendit. Increpare autem aliquem qui petit cum non indigeat vel cum laborare possit, magna eleemosyna est ' . Similiter orare pro aliquo cum aliud ei facere non possumus magna eleemosyna estt. Sed iterum sciendum est quod non omne ieiunium vel omnis oratio vel omnis " eleemosyna possunt esse satisfactoria . Quedam enim talia sunt que ex institutione ecclesie opportet nos facere etiam si nunquam peccassemus, ut ieiunare in quadragesima et in quibusdam vigiliis sanctorum et in quatuor temporibus . Similiter dare decimas et constitutas eleemosynas et oblationes, immo etiam dare pauperibus vel expendere in pias causas quicquid f. 2vb R nobis ultra necessitates nostras superfluum est./ Similiter quoti die dicere : credo et pater noster 8. Sicut etiam cum aliquis debetz censum annualem domino suo de terra sua, si delinquataa contra

i. om. R j. creditur, L k. satisfactio ibi, R 1. igitur, R m. proximo impensum, R n. intellais (?), C ; intelligimus, R o. aut, R p . intelligitur manualis eleemosyna vel protectio vel consilium, L q. alio, R r. non facere, C s. possit, R t. add. rubr. Quod non omne ieiunium et oratio et eleemosyna est u . om . R v. om. eleemosynas et, C, R satisfactoria, VIII, R w. et, L z. debeat , R aa. post x. om . R y. add. nobis, R corr. C; deliquerit, R 5 Lc. VI, 30. 6 Lc. VI, 30, Gloss. interlin., ad. vv. cit. 7 Cf. cc. 11, 12, D. XLV. 8 CANTOR, f. 162rab : si peccator confitetur peccata sua non debet sacerdos iniungere pro pena id ad quod tenetur etsi nunquam peccaret : ut ieiunare in quadragesima , audire missam in diebus festivis, dare decimas de labore manuum suarum, quia ad ista teneretur etsi nunquam peccasset.

QUID SIT PENITENTIA

11

eum , non potest liberari a debito ab suo solvendo tantum debitum ac censum annualem nisi etiam de necessariis suis aliquid solvat ad pro misericordia in quam cecidit, et proae emendatione facienda. Unde videtur quod non potest penitens facere eleemosynam satis factoriam de superfluis suis que teneretur erogare etiam si af non peccasset, nisi subtrahet ag sibi de necessariis suis ; ut scilicet pauciora habeat indumenta et minus comedat et minusah bibat, et inde faciat eleemosynam satisfactoriamai . Quia tamen durum aj hoc essetak dicere, iniungendum est al penitentibus ut diligentius et efficacius et libentius cum maiori hilaritate faciant ea que tenentur facere ex debito am, et itaan poterunt eis ao valere ad satisfactionemap. Item sciendum est quod si homo per se non potest facere ista et potest querere alios qui pro se aq faciant, peccat nisi querat, sicut ait dominus : facite vobis amicos de mammona iniquitatis, ut f. 5vb C cum defeceritis recipiant vos in eterna tabernacula . Orationes enim aliorum et ieiunia ar et discipline pro aliis facere sicut et eleemosyne possunt eis valere ; sicut si tu tenereris as solvere alicui decem solidos et ego solverem pro te, liberatus esses. Consuetudo etiam estat in quibusdam monasteriis au quod fratres vivi pro fratribus defunctis recipiunt disciplinas, et valent eis ad diminu tionem purgatorii av 10.

ac. debitum tantum, L; add . suum, R ab. delicto, R ad. persol af. facere satisfactionem de superfluis que ae. s. script. L vat, R ah. om . R ag. subtrahat, R tenetur erogare si, R ai. add. et, R al. om. ? C ak esset hec, R am . om. ea aj. durum tamen, L ap . add . rubr. ao. omnia illa, R an. illa, C - debito, L aq. add. Quod si aliquis non potest per se, faciat per alium, IX , R at. est etiam, R as. teneris, R ar. et ieiunia aliorum, R ista, R av. add. rubr. Quod debet fieri bonum pro defunc au. ecclesiis, L tis, X, R

9 Lc. XVI, 9. 10 Cf. S. PETRUS DAMIANUS, De institutis ordinis eremitarum (opusc.XV), c. 12 (PL. 145/345) ; CANTOR, f. 156ra ; disciplina corporalis que in pluribus locis sustinetur a religiosis pro mortuis ; The Customary of the Benedictine Monasteries of St. Augustine, Canterbury, and St. Peter, Westminster, ed. E. M. THOMPSON (Henry Bradshaw Society, vol . XXIII) , vol. I, London, 1902, pp. 341 , 355 ; Officium ecclesiasticum abbatum secundum usum Eveshamensis monasterii ed . H. A. WILSON, (Henry Bradshaw Society, vol . VI), London, 1893, col . 132. The last two references probably date from the end of the XIIIth . century.

12

QUID SIT PENITENTIA

(Questio IIIIa. De bono pro defunctis faciendo)

f. 3ra R

Maxime autem providendum est/a sacerdotibus ut iniungant penitentibus suis bonum facere pro defunctis, quib magis pauperes sunt quam illi qui inter nos ambulant, quia neque possunt laborare c neque petere ; et maxime pro illis qui bene fecerunt ipsis dum vixerunt . Nisi enim reddamus benefactoribus nostris defunctis, defraudamus eos debitis que eis debemus, et maius peccatum est detinere eis defunctis quam e quod teneremur eis reddere vivis . Vitanda est tamen prava consuetudo quorumdam sacerdotum qui iniungunt in penitentia laicis ut faciant celebrare missas pro defunctis, cum non sit officium laicorum missas celebrare¹ . Sacer

1

dotibus tamen debet iniungis ut celebrent pro defunctis, quia ad ipsos pertinet celebrare. Hoc autem ortum habuit a prava cupiditate sacerdotum, ut reciperent oblationes a laicis pro talibus missis. Unde ad extir pandam talem cupiditatem prohibitum est in canonibus ne nomina defunctorum pro quibus celebratur recitentur in orationibus misse², sicut antiquitus faciebant cupidi dicentes : miserere quesu mus, domine, anime famuli tui Roberti vel Gilberti . Non enim nominare debet¹ illum pro quo celebrat in missa nisi mentaliter in mente, scilicet ne videatur adulari parentibus vel amicis defuncti a quibus expectat oblationes . Tamen post missam celebratam in precibus vulgaribus que f. 6ra C fiunt/ ad populum ubi non expectatur questus aliquis, bene possunt nominare illos pro quibus est orandum . Verumtamen bene possunt sacerdotes consulere laicis et non iniungere , ut si aliquos habeant

a. folium deest, om. b. quia, L p. 16, l. 2, De luxuria, R e. om. C f. teneremus, C, L d. viverent, L c. ambulare, C i. debet nominare, L j. om. L h. nulti (?) , L g. iniungi debet, L

1 Concilium eboracense, 1195, c. 3 ( M. 22/653), masses not to be enjoined. Odonis episcopi parisiensis Synodicae constitutiones VI, 12 (M. 22/679), and Concilium incerti loci, c . 23 ( M. 22/733) , nullas missas quas iniunxerit celebret. Concilium incerti loci, c. 43 (M. 22/728) , and Concilium londiniense, 1200, c. 4 (M. 22/715), not to be enjoined on the laity. Constitutiones Ricardi Sarum, n . 36, p. 141 , the laity may only be advised to have masses offered . 2 Cf. c. 73, D. I, de cons.; Gloss. , ad c. cit. , in missa vel oratione aliqua missae vel in secreta specialiter nomina eorum exprimere non debemus .

I

DE SPECIEBUS PENITENTIE

13

amicos sacerdotes impetrent ab eis ut gratis sine pactione lucri celebrent pro amicis suisk 3.

(ARTICULUS SECUNDUS) (Questio unica. De speciebus penitentie) Est preterea a sciendum quod penitentia alia privata, alia publica, alia sollemnis secundum quod dicitur penitentia «satisfactio»> , quia penitentia que est «confessio > » privata debet esse nisi fuerit in iure extorta ¹. Publica autem penitentia est que fit coram omnibus, quia : qui publice peccat, publice peniteat2 . Triplex est enim peccatum : quoddam quod fit in deum tantum ; quoddam quod fit in deum et in proximumd ; quoddam in deum et in proximum et in eccle siam . Omne tamen peccatum in deum est principaliter. Quando autem offenditur deus tantum per peccatum, debet satisfieri soli deo. Quando autem leditur proximus, debet satisfieri proximo, et utrumque istorum potest fieri in privato . Quando autem offen ditur tota ecclesia, tunc satisfaciendum est vel per publicam peni tentiam vel per sollemnem³.

k. add. rubr. Quot sint species penitentie, L a. preterea est, L c. om . peccatum b. in marg., altera manu, C quoddam , L d. in proximum, s. scriptca L

3 For attacks on the "pactio", see ABAELARDUS , Scito teipsum, c. XVIII (PL. 178/663) ; Concilium eboracense, 1195 , c. 3 (M. 22/653) ; Constitutiones Ricardi Sarum, n. 18, p. 136. 1 The three-fold distinction appears at the end of the XIIth . cent., P. ANCIAUX. La théologie du sacrement de pénitence, p. 370. See PETRUS MANDUCATOR, Sent., p. 73* ; ALANUS DE INSULIS, Liber poenitentialis (PL. 210/295, 296) ; Summa coloniensis, and Robertus FlameSBURIENSIS, in ANCIAUX, op. cit. , pp. 371-373. 2 This principle was established by the Carolingian reaction in its favour, ANCIAUX, op. cit., p. 44, 45. Cf. c. 1 Comp. I, v. 33 (c. 1 , X, v. 38). 3 According to ROBERTUS FLAMESBURIENSIS, f. 82v, public penance was never to be enjoined for occult sin, alioquin per penitentie sollemni tatem prodes vel publicabis penitentis peccatum... Quando ergo pro peccato quod est occultum publica vel sollemnis danda esset penitentia si publicum esset peccatum, detrahe penitentie sollemnitatem, et ipsam puram iniunge penitentiam.

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DE PECCATIS ET IRREGULARITATIBUS

Est autem differentia inter illas. Publica enim penitentia est que f. 2rb L fit in oculis omnium, ita quod non apponatur/ aliqua sollemnitas ecclesie. Sollemnis penitentia est quando adhibetur aliqua sollem nitas ; ut in die cinerum imponit episcopus manum penitentibus et publice expellit eos ab ecclesia. Talis autem penitentia nunquam iniungitur clerico, quia qui sic penitet irregularis efficitur nec unquam potest postea sacros ordines suscipere nec etiam admitti ad legitimum testimonium propter irregularitatem quam trahit a tali penitentia , de qua dicemus cum de irregularitatibus loquemur¹.

1

(ARTICULUS TERTIUS)

I (Que sint illa et quot sint peccata pro quibus iniungenda est penitentia)

(Distinctio prima. De criminalibus peccatis)

(Questio Ia. De septem criminalibus secundum Gregorium) Post hec secundum ordinem prenotatum dicendum est de iis que audienda sunt in confessione et a quibus sanandus et mundan dus est penitens, quia omnis confessio medicinalis est¹ . Hec C autem sunt septem criminalia peccata/ et septem circumstantie f. 6rb eorum et irregularitates que sequuntur ex peccatis et quandoque ex non peccatis ; ut ex bigamia que peccatum non est sequitur quedam irregularitas per quam non potest aliquis promoveri ad

e. in marg., C ordines postea, L sione, C, L a. emundandus, L

h . sacros f. add . cum , L g. efficiatur, R i. add. rubr. De iis que audienda sunt in confes

b. add . eorum , L

4 Cf. c. 2, D. XXXIII ; c . 10, D. XXXIV ; D. L. , per totum ; c. 1, D. LV ; c. 17, C. VI, q. 1 . 5 Cf. c. 17, C. VI, q . 1 . 1 The medicinal aspect of penance was insisted on by all authors.

1

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DE PECCATIS ET IRREGULARITATIBUS

15

sacros ordines 2. Hec autem omnia oportet sacerdotem consi derare diligenter, ut sciat attendere genera peccatorum et cir cumstantias secundum quas maior vel minor est iniungenda c penitentia ; et sciat etiam que peccata ex quibus nascantur, ut sciat premunire penitentem ne ab uno peccato ruat in aliud . Oportet etiam scire ex quibus peccatis sequunturd irregularitates , ut possit sacerdos penitentem instruere a quibus sit ei propter! irregularitates abstinendum®. De septem autem criminalibus vitiis ita scribit Gregorius : radix cuncti mali superbia est, de qua, scriptura attestante, dicitur initium omnis peccati¹ superbia. Prime autem eius soboles sunt septem nimirum principalia vitia : de hac virulenta radice proferuntur scilicet inanis gloria, invidia, ira , tristitia, avaritia, ventris ingluvies , luxuria . Nam quia his septem superbie vitiis nos doluit captos, idcirco redemp tor noster ad spirituale liberationis prelium spiritu septiformis gratie plenus venit. Sed habent contra nos hec singula exercitum suum . Nam de inani gloria inobedientia, iactantia, hypocrisis, contentiones, pertinaciak, discordie et novitatum presumptiones oriuntur. De invidia, odium, susurratio, detractio, exultatio in adversis proximi, afflictio¹ in prosperis nascitur. De ira, tumor m mentis, contumelie, rixe, clamor, indignatio, blasphemie proferuntur. De tristitia , malitia, rancor, pusillanimitas, desperatio, torpor circa precepta, vagatio mentis circa illicita nascitur. De avaritia, proditio, fraus, fallacia, periuria, inquietudo, violentia, et contra misericordiam obdurationes cordis° e. regularitates, d. sequantur, L c. add. est, C h. add . g. add. rubr. De VII criminalibus peccatis, L j. excercitum , C, L i. add. est, L xit, C n. erga, R m. post corr. C 1. add. autem, L

C f. per, с peccati et expun k. pertinacie , L o. post corr. C

2 i.e. successive bigamy, cf. c. 5, D. XXVI ; c. 2, D. XXXIII ; cc. 10,14, D. XXXIV ; cc. 56, 59, D. L ; c. 1 , D. LV ; c. 17 , C. VI, q. 1 . The irregularity arises even if the first marriage took place before baptism, cc. 2, 3, D. XXVI ; c. 1 , D. XXXIII ; c. 2 , C. XXVIII , q . 3. It is not bigamy if a man marries a widow whose first marriage was unconsummated , c. 2 , Comp. III, i . 14 (c. 5 , X, i. 21 ) . Huguccio held that if a cleric became irregular through bigamy he retained the clerical privileges, R. GÉNESTAL, Le privilegium fori en France, t. I, p. 64. Interpretative bigamy exists if a cleric in major orders attempts a marriage that would have been bigamous had he been capable of validy contracting marriage, c. 1 , Comp. I, i. 14 (c. 4, X, i . 21 ) ; c. 7, X , i. 21.

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DE PECCATIS ET IRREGULARITATIBUS

f. 6 va C oriuntur. De ventris ingluvie, inepta letitia, scurilitas,/ immunditia, multiloquium, hebetudo sensus circa intelligentiam propagatur. De luxuria, cecitas mentis, inconsideratio, inconstantia, precipitatio, amor sui, odium dei, affectus presentis seculi, horror autem futuri vel desperatio generatur P... Ex istis autem septem principalibus vitiis quinque spiritualia et f. 2va L duo carnalia sunt . Sed unumquodque eorum tanta sibi cognatione iungitur ut non nisi unum de altero proferatur". Prima namque superbie filia▾ inanis est ™ gloria, que dum oppres sam mentem corrumpit mox invidiam gignit , quia nimirum dum² vani nominis potentiam appetit, ne quis hanc alius adipisci valeat, tabescit. Invidia quoque iram generat, quia quanto interno livoris vulnere animus aa sauciatur, tanto ab etiam mansuetudo tranquillitatis amittitur, et quia quasi dolens membrumac tangitur, idcirco oppo sitead actionis manus velut gravius pressase sentitur. Ex ira quoque tristitia oriturat, quia turbata mens quo inordinate seas concutit, eo addiscendum ah confundit, et cum dulcedinem tranquillitatis amiserit, nihil hanc nisial ex perturbatione subsequens meror pascit . Tristitia quoque ad avaritiam derivatural , quia dum confusum cor bonum letitie in semetipso intus amiserit, unde consolari debeatak foris querit, et tanto al magis exteriora am bona adipisci desudat, quanto an gaudium non habetao intrinsecus adap quodaa recurrat. f. 3rb R Post hec vero ar duo carnalia as vitia, id est ventris ingluvies et luxuria supersunt. Sed cunctis at liquet quod de ventris ingluvie

cecitas mentis inconsideratio inconstantia precipitatio amor sui de luxuria generatur odium dei affectus presentis seculi horror autem vel desperatio futuri, R r. add . rubr. Quinque peccata spiritualia , duo carna q . om. C , L u. add. rubr. Qualiter t. coniungitur , R s. s. script. L lia, R w. est inanis, R v. om . C quodlibet ex alio generatur, R z. s. script. C y. gingnit, L, R x. mentem oppressam , R ad. appo ac. dolentis multum, C ab. tanta, C aa. divinus , C ag sordinate , se in af. nascitur, R ae oppressa, R site, R aj . diriva ai. nisi hanc, L ah. ad dicendum , L. R marg. C am. add. beneficia al. quanto , R ak. debuerat, R tur, C, L vel, R an. desiderat tanto, R ao. add. id, C ap. s. script.C ar. eius, R as. post corr. L at. multis, R aq. ad quod intrinsecus , R

p.

!

DE PECCATIS ET IRREGULARITATIBUS

17

luxuria nasciturau, dum inav ipsa distributione membrorum ventri genitalia subnexa videantur, unde dum unum inordinate reficitur, aliud procul dubio ad contumelias excitatur³ . In hac predicta aw auctoritate Gregorii de venialibus peccatis nulla fit mentio, nec est necessarium de ax iis fieri mentionem, quia non est necesse confiteri venialia, quia sine omni confessione possunt deleri ay, / ut per aspersionem aque benedicte, per genu- f. 6vb C flexionem, per dominicam orationem, per eleemosynam, per ora tionem az pauperum, et etiam ba per quotidianam confessionem que quotidie fit in ecclesia ad primam et ad completorium “ . Tamen quia multi de quibusdam venialibus bb credunt ipsa esse mortalia, et de quibusdam mortalibus credunt ipsa esse venialia, utile est sacerdotibus per auctoritates sanctorum cognoscerebe que sunt venialia bd, que criminalia be.

(Questio IIa.

De differentia inter venialia et mortalia peccata secundum Augustinum )

Beda autem dicit super epistolam Iacobi, peccata que ex ignorantia vel infirmitate humana committuntura dicit et precipit Iacobus alterutrum confiteri, quia facile dimittuntur. Quecumque vero sunt ex deliberatione non nisi per penitentiam dimittuntur . Augustinus etiam ait nullum peccatum adeo veniale quod non fiat mortale dum placet¹. Et postea subiungit : venialia autem, etsi non omnia,

aw. om. C, L av. om. C ax. post au. nascitur luxuria, R az. oratio corr. C ay. add. rubr. Qualiter delentur venialia, R venialibus quibusdam , L bc. agnos bb. ba. om. L nes, R bd. add . et, R be. add. rubr. Differentia inter venialia cere, R et mortalia secundum Bedam , XVI, R b. om. R a. committimus , L c. ex deliberatione sunt, L d. diluuntur, R 3 S. GREGORIUS, Moralium libri, L. XXXI, c. xlv, nn . 87-89 (PL. 76/ 621 , 622). Cf. BD . XIX , 6 (PL. 140/976, 977), and BARTOLOMEUS EXONIENSIS, pp. 204, 205, for an abbreviated version. 4 Cf. S. AUGUSTINUS, Ep. 265 (alias 108) , n. 8 (PL. 33/1089 ) ; De vera et falsa poenitentia, c. IV, n . 10 (PL. 40/1116) ; c . 20, D. III , de poenit.; c. 1 , D. VI, de poenit.; LOMBARDUS, Sent. , L. IV, d. xvi, c. 6, and L. IV, d . xli , c. 7 ; PETRUS MANDUCATOR, Sent. , p. 93 * ; SIMON TORNACENSIS, Disputationes, p. 290 ; CANTOR, t. II , p. 129. 1 Dict. post c. 3, D. XXV . Cf. S. BEDA, Super divi Iacobi epistolam, c. 5 (PL. 93/39, 40).

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DE PECCATIS ET IRREGULARITATIBUS

saltem aliqua commemoranda sunt, ne aliquis inaniter excusare conetur et dicat se nescire que sunt minuta peccata, que crimina capitalia. Et quamvis Apostolus plura capitalia commemoreth, f. 3va R nos tamen,/ ne desperationem facere videamur, breviter dicemus que illa sunt¹. Sacrilegium, homicidium, adulterium, fornicatio, falsum testi monium, rapina, furtum, superbia, invidia, avaritia, et si longo tempore teneatur iracundia, et ebrietas, si assidua sit, in eorum numero computatur. Quicumque enim aliquid de istis peccatis in se dominari cognoverit, nisi digne emendaverit, et si habuerit spatium , longo tempore penitentiam non egerit et largas eleemosynas non¹ erogaverit, et a peccatis ipsism non abstinuerit, illo transitorio igne f. 2vb L de quo ait Apostolus purgari non poterit, sed eterna illum flam/ma sine ullo remedio cruciabitº. Que autem sunt P minuta peccata, licet omnibus nota sint¶, tamen quia longum est ut omnia replicentur, opus est ut ex eis aliqua f. 7ra C nominemus . Quotiens aliquis int/ cibo et " in potu plus accipit quam necesse est ad minuta peccata noverit pertinere. Quotiens plus loquitur quam oportet, plus tacet quam expedit. Quotiens pauperem importune petentem exasperat . Quotiens cum sit corpore sanus aa aliis ieiunantibus prandere voluerit, aut somno deditus tardius ad ecclesiam surgit . Quotiens, excepto filiorum ab desiderio, uxorem suam cognoverit. Quotiens in carcere positos tarde requisierit, in firmos tarde visitaveritac : si discordes ad ad concordiam revocare neglexerit. Si plus autae proximum aut uxorem aut filium aut ser vum af exasperaverit quam oportet. Si amplius fuerit blanditus quam f. 3vb R oportet. Siag cuicumque maiori persone ah aut ex voluntate aut ex necessitate adulari voluerit. Si pauperibus esurientibus nimium deliciosa vel sumptuosa convivia preparaverit . Si se in ecclesia

e. quis, R f. que criminalia. Et, L g. capitula, L h. comme morat, R i. sint. add. rubr. Commemoratio capitalium secundum 1. om . C Augustinum, R j. om. C k. spatium habuit, L m. istis, C n. om . L o. cruciabitur, R ; add . rubr. Que sint minuta peccata, verba sancti Augustini, L; Que autem sint minuta s. nume q. sint nota, L r. add. vel, C peccata , R p. sint, R t. de, L u. vel, R v. om . L w. sit, L x. om . remus, C loquitur - plus, L y. om. C ; petentem importune, L z. tamen, C aa. sanus corpore, C ab. prolis, L ac. tardius visitaverit, post corr. ordinis verborum, L ad. tardius visitaverit sed et discordes, R ae. om . R af. add. magis, R ag. om. si amplius fuerit -- si, L ah. persone maiore, C ai. sumptuos, C ; impetuosa, L; om . vel sumptuosa, R

1

DE PECCATIS ET IRREGULARITATIBUS

19

aut extra eams fabulis otiosisak, de quibus in die iudicii reddenda est ratio, occupaverit . Si dumal iocantes autam incaute iuramus, et cuman hocao per aliquam necessitatem implere non poterimus, utique periuremusaq, et cum omni facilitate autar temeritate maledi cimus: quamvis as scriptum est : neque maledici possidebunt regnum dejat 2. Enumeratis autem au omnibus av venialibus peccatis aw, subiungit Augustinus dicens : nihilax adeo veniale quod non fiat mortale dum placet³ , sicut alibi dicitur e contrario : nihil ay adeo mortale quod non fiat veniale dum displicetaz 4. Ad quod sciendum ba quod sicut dicit Augustinus : omne peccatum vel bb est ex libidine vel be ex improba voluntate . Libido bd vel improba voluntas est prava delectatio, quando scilicet homo avertitur a bono incommutabili be in quo solo delectari debet, et convertit se ad bonum commutabile, bf scilicet of creaturam, ut in ea delectetur . Si autem illa delectatio fuerit minor quam illa be delectatio qua delectatur in deo, tunc est veniale peccatum. Si autem coequat bh illam delectationem que est in creatura, vel ante/ponit illi delectationi que est in deo, tunc f. 7rb C est mortale peccatum . Unde sic debet exponi predicta auctoritas :

al. dura, C am. om., vel. aj. ecclesiam, R ak. osciosis, C forte in marg. L an. falso, L ao. hec, R ap. add. ipsi, L aq. periuramus, L ar. add. ex, L as. quam, C. L, R at. add. rubr. De eo quod veniale fiat mortale et e converso, L; Item de VII criminalibus, et qualiter veniale sit mortale et e contro, Augustinus, XVII, R au. om . L av. om. C aw. peccatis venialibus, R ax. nullum peccatum, R ay. dicit e contro nullum, R az. add. rubr. Omne peccatum aut ex libidine est aut ex improba voluntate, R bb. om . C bc. peccatum aut ex libidine est aut, R ba. add. est, L be. immutabili, L bf. add. ad, R bg. om. R bd. add. enim , L bh. coequet, R

2 S. CAESARIUS ARELATENSIS, among the works of S. AUGUSTINUS, Serm. CIV, nn. 1 , 2 , 3 (PL. 39/1946, 1947) ; dict. post c. 3, D. XXV, where it is ascribed to S. Augustinus. 3 An axiom that was in general use, cf. for example dict. post c. 3, D. XXV. Gloss. ord. , ad I Cor. XI , 27 ; Sent. parisienses, p . 56 ; Ricardus DE S. VICTORE, Explicatio in cantica, c. XXV (PL. 196/481 ) ; Cantor, t. II, p. 143. * Sent. parisienses, loc. cit. , CANTOR, loc. cit. 5 Cf. S. AUGUSTINUS, De libero arbitrio, L. III , c . xvii, n . 48 (PL. 32/ 1294, 1295). ⚫ Cf. S. AUGUSTINUS, De libero arbitrio, L. I, c. xvi, n. 35 (PL. 32/1240), and L. II, c . xix , n. 53 (PL. 32/1269) ; Cantor, loc. cit.

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DE PECCATIS ET IRREGULARITATIBUS

nihil adeo veniale quod non fiat mortale dum bi placet, scilicet bi si f. 4ra R nimis bk/ placet, scilicet ut eius delectatio coequetur vel anteponatur delectationi dei7. Alia autem auctoritas sic exponitur : nihil adeo mortale quod non fiat veniale dum displicet, veniale, id est veniabile, id est aliquo modo dignum venia. Ex eo enim bl quod displicet, facit homo bm aliquo modo se bn excusabilem et habilem ad recipiendum veniam bo Habetis ex predictis quod Gregorius et Augustinus diversis modis distinguunt inter peccata . (Questio IIIa.

De distinctione peccatorum secundum Apostolum)

Apostolus etiam in epistola ad Romanos tertio modo distinguit f. 3ra L inter peccata sic : repletos omni iniquitate, malitia, fornicatione , avaritia, nequitia ; plenos invidia, homicidiis, contentione, dolo , malignitate ; susurrones, detractores, deo odibiles, contumeliosos, sup erbos, elatos, inventores malorum, parentibus inobedientes, insipien tes, incompositos, sine affectione, absque federe, sine misericordia¹ . Glosse autem exponunt predicta verba Apostoli sic : repletos C omni iniquitate, quasi non parum habentes. Deinde enumerat omnes iniquitatis partes, ut apertius eos accuset, id est, illos dico repletos d malitia. Malitia est quando quise damnum molitur alicui¹ . Fornica tione: fornicatio est omnis usus carnalis commixtionis preterh legitimum concubitum . Avaritia : avaritia¹ est multa adquirere nec superflua pauperibus erogare. Nequitia : nequitia est temeritas quando quis audet quod nequit ; vel nequitia est intemperantia sui. Illos dico plenos¹ invidia, id est dolore alieni boni . Invidus enim dicitur qui f. 4rb R alterius felicitate * torquetur, et sic inducitur in duplicem¹ passio f. 7va C nem. Cum autem quod ipse est alium esse non vult ; aut alium videns esse meliorem dolet se non esse similem. Homicidiis : pluraliter

bi. si, L bl. om. L bk. magis, L bj. id est, R bm . homo bn. add. dignum venia vel, L ; om. R facit, L; add. se, R bo. add. rubr. De differentia inter venialia et mortalia etiam peccata secundum Gregorium et Augustinum et Apostolum , L c. partim, L b. dolo, contentione , L d . add. a. Paulus, R f. add. e. aliquis, R rubr. Descriptiones illorum peccatorum , R de, peccata sequentia numeris I - XX in marg. designantur, C j. add . i. om . R h. coniunctionis preterquam, R g. litura, R plenos, C; add . scilicet plenos, R k. quando felicitate alterius , L m. meliorem esse, L 1. simplicem, C ; in duplicem inducitur , L 7 I have found no parallel to this, but see S. KUTTNER, Schuldlehre, pp. 30-33 ; A. LANDGRAF, Dogmengeschichte, Teil IV, Bnd. 2. pp . 21-47. ¹ Rom. I, 29-31 .

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dicit quia sunt homicidia actus et voluntatis. Contentione : contentio est impugnatio veritatis per confidentiam clamoris. Dolo : dolus est quando aliud simulatur et aliud agitur. Malignitate : malignitas est mala voluntas cum ultra non potest, vel de beneficiis gratias non referre. Susurrones : inter amicos discordiam seminantes . Detractores : qui aliorum bona negant vel invertunt, et ne levia putentur susurratio vel detractio quia in verbis sunt, addita de his, deo odibiles : et contumeliosos quis dictis velt factis contumeliosa " et turpia in ferunt. Superbos : in honoribus. Elatos : elati sunt▾ qui nolunt pati priorem vel parem. Inventores malorum: qui novum genus mali cuiuscumque inveniunt verbo vel opere. Parentibus : carnalibus vel spiritualibus. Non obedientes : id est, feris indomitiores . Insipientes : scilicet non discernentes inter bonum et malum. Incompositos : habitu vel incessu incompositio corporis indicat qualitatem mentis. Sine affectione: id est, sine dilectione proximi. Absque federe : id est, sine societate. Sine misericordia : quia non compatiuntur miserisaa 2.

(Questio IIIIa. De superbia , vitiorum )

et

quomodo sit caput omnium

Ad hanc autem diversitatem concordandam notandum est quod superbia uno modo dicitur esse origo omnium vitiorum et initium omnis peccati ; alio modo dicitur/ esse b unum de septem vitiorum f. 4va R criminalium ". Secundum hoc enim quod est vera excellentia sive verus honor, amor talis excellentie vel talis honoris non est superbia . Cum ergo

q. detractio in p. et, R o. cum, L n. cum confidentia, L s. quia, L r. om. et, contumeliosi, R verbis super addit, R w. inobedientes, R v. add. illi, R u. contumelias, C t. et, R aa. add. rubr. in z. om. L y. incompositi, C x. id est, L marg. , altera manu, De capit.. bus peccatis. L; Quod superbia est origo omnium peccatorum, et tamen est unum de septem, XIX, R d. una VII c. una VIIem. , C b. om. R a. add. non, R e. add. vero, R criminalium vitiorum, L ; criminalium vitiorum, R f. om. L. R

2 LOMBARDUS, Collectanea in epistolas Pauli, in ep. ad Rom., c. I , ad vv. 28-31 (PL. 191/1335, 1336).

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dicitur quod superbia est amor proprie excellentie¹ , intelligitur falsa excellentia h. Est enim quedam excellentia vana et temporalis ; ut quando aliquis desiderat extolli et elevari super homines in temporalibus¹. Si autem homo vult excellere ut vitia sibi subsint et sic ascendat per virtutes ad deum, amor talis excellentie bonus est, f. 7vb C et talis superbia, si superbia dicenda est, est bona/ et sancta¹ f. 3rb L sicut m dicit " Hieronimus :/ disce sanctam superbiam². Mala autem superbia quatuor habet species³ que notantur per hunc versum : a se, pro meritis, falso, plus omnibus inflantº . Qui enim putat aliquid habere P a se et non a deo, superbus est . Item 9, qui putat ser aliquid haberes a deo sed tamen pro meritis suis, et non a gratia dei, superbus est . Item, qui attribuit sibi falso bonum quod non habet, superbus est . Item, qui habet aliquod bonum et per hoct preponit se aliis, superbus est. Item, notandum " quod nihil magis naturale est homini quam appetitus proprii honoris, quia homo factus est ad imaginem et similitudinem dei ; quarex naturaliter appetit homo ut altus fiat, et ex tali naturali appetitu sepe pervertitur animus hominis ad desiderandumz pravam excellentiam, et ideo dicunt multi quod nullum peccatum ita naturale est sicut superbia . Unde contingit quod ex superbia nascitur omne peccatum per occasionem. Similiter dicit Apostolus quod radix omnium malorum est cupidi tas , quod quidem verum est, quia aa nullum ab peccatum est ex quo quandoque non ac nascitur ad aliud : ut ex invidia quandoque f. 4vb R nasciturae rapina occasionaliter, et ex/ ebrietate homicidium , et g. add. de hac, C ; de, R h. add. rubr. De superbia mala et bona, R i. in temporalibus super omnes homines, L j. om . L k. sibi subsint vitia, L; subiciat, R 1. bona et sancta est, R m . bona est q. et, C p. habere aliquid, C o. inflat, C n. ait, L sicut, L r. om. L s. habere aliquid, R t. om. per hoc, L u . add. est, L v. maius, R w. om . L x. quam, C, L y. appetitu naturali, R z. considerandum, L; desiderandam , R aa. quod, C ab. illud, R ac. om . R ad. nascatur, C ae. nascitur quandoque, R 1 S. AUGUSTINUS, De genesi ad litteram, L. XI , c . xiv, n. 18 (PL. 34/ 436) ; Hugo de S. Victore, De sacs. , L. II , p . xiii, c . 1 (PL. 176/526) ; IDEM, Expositio in Abdiam (PL. 175/401 ) ; S. Sent. , tr . III , c. 16 (PL. 176/ 114) ; LOMBARDUS, Sent. , L. II , d . xlii, c . 7 . 2 Non inveni. 3 Cf. S. GREGORIUS, Moralium libri, L. XXIII , c . vi, n . 13 (PL. 76/ 258, 259) ; S. Sent. loc. cit.; LOMBARDUS, op. cit. , loc. cit. 4 I Tim. VI, 10.

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ita de omnibus aliis . Sed tamen quia sepius nascuntur ex superbia af omnia vitia quam ex alio peccato, et quia homo naturaliter ag pronior est ad superbiam quam ad aliud peccatum, ideo dicitur superbia radix omnium vitiorumah ; vel quia per superbiam primi parentis omnes corrupti sumus, ex qua corruptione nascitur omne peccatum, ideo dicitur superbia initium omnis peccati . Sicut ergo dixit Gregorius quod initium omnis peccati est superbia , ita poterat hoc dixisse al de alio peccato al . Preterea notandum estak quod sicut dicitur multipliciter una virtus caput omnium virtutum, ita potest dici unum peccatum al caputam omnium peccatorum ; ut fides dicituran caput omnium virtutum fundamento et origine ; mansuetudo caput omnium virtutum ao educatione ; caritas caput omnium virtutum informa tione ap et imperio, quia informat omnes et imperat omnibus7 ; humilitas caput omnium virtutum conservatione, quia qui sine humilitate virtutes congregat, quasi qui pulverem in ventumaa por tat./ Similiter potest dici superbia caput omnium vitiorum f. 8ra C origine, quia ar ex illa omnia as oriuntur . Pigritia potest dici caput omnium vitiorum, quia ipsa nutrit omnia peccata . Cupiditas potest dici caput omnium vitiorum, quia omnia vitia obediunt eius im perio at. Contemptus potest dici caput omnium vitiorum, quia au conservatav omnia peccata ut durent.

af. ex superbia nascuntur, L ag. om. L ah. peccatorum, C ; add. vel peccatorum , R ai. dicere, C ; dixisse hoc, L aj. add . rubr. Qualiter quelibet virtus dicitur caput omnium virtutum, XX, R ak. om . C al. peccatum unum, C am. om. C an. de fide ao. om . C ap. formatione, R aq. ven dicitur, add. fides est, R as. om . L at. add. similiter, R to, R au. om . ar. om . R av. servat, L contemptus - quia, R

5 S. GREGORIUS, Moralium libri, L. XXXI, c. xlv, n. 87 (PL. 76/621 ). ❝ Cf. LOMBARDUS, Sent. , L. III , d . xxiii , c . 9 ; PETRUS PICTAVIENSIS, Sent. , L. III , c. 21 (PL. 211/1090) . 7 Cf. LOMBARDUS, op. cit. , L. III, d . xxiii , c. 3 ; GANDULPHUS, p. 365. 8 S. GREGORIUS, XL homiliarum in evangelia libri duo, L. I, hom. vii (PL. 76/1103).

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(Questio Va.

DE PECCATIS ET IRREGULARITATIBUS

De distinctione peccatorum secundum Gregorium et Augustinum )

8 Comprehendit igitur & Gregorius superbiam inter predicta septem criminalia per inanem gloriam, quia inanis gloria species superbie est b. Possunt ergo secundum Gregorium sic distingui recte septem c f. 5ra R criminalia peccata, superbia,/ invidia , ira, tristitia, avaritia, gula, luxuria ¹. Habent tamen aliud nomen tria istorum " . Tristitia enim quam vocat Apostolus tristitiam seculi que mortem operatur², dicitur accidia ³ , quasi acidum vel acetosum tedium , ut quando divinum obsequium tediosum vel fastidiosum est alicui cum quadam acer bitate. Avaritia autem dicitur philargia a4 «philos », quod est amor, vel «philaxe», quod est custodia, et «argin» vel « < argiron >> , quod est argentumh . Unde¹ philargia quasi amor vel custodia argentis . Gula autem dicitur castrimargia ", a «casteri» , quod est venter, et < « margos» , quod est pigritia " . Inde castrimargia quasi ventris pigritia . Unde versus grecus : Cretes aipseudo chaco¹ f. 3va L chiria castrimarge,/ et est sensus : Cretes semper mendaces, male bestiem, ventris pigriⓇ. Augustinus autem non enumerat species peccatorum " sicut Gregorius . Non enim enumerat principaliter illa peccata que offendunt deum principaliter °, ut superbiam et idololatriam filiam

a. ergo, L b. est species superbie , L; est superbie , add . rubr. Quod secundum Gregorium potest recte distingui VII criminalia , XXI , R d. tria istorum aliud nomen , L c. om . L e. quasi acetum vel aceto sive tedium , L f. om. L g. philargiria , R h. custodia argentum in marg. , C i. om. custodia ―――― unde, L; inde, R j. casten , L; castri , R k. eriches , C 1. aypsiendo cacho , L; aypsendo catho , R m. mala bestia, C, L, R n. virtutum , C; vitiorum , R o. add. scilicet, C 1 S. GREGORIUS, Moralium libri, L. XXXI , c. xlv, n. 87 (PL. 76/621 ), who excluded superbia from the list since it is the root of all evil. 2 II Cor. VII, 10. 3 Cf. HUGO DE S. VICTORE, Expositio in Abdiam (PL. 175/400). CASSIANUS, Collationes, L. V, c . 2 (PL. 49/611 ), distinguishes tristitia and acedia. 4 Cf. CASSIANUS, op. cit., loc. cit. 5 Cf. CANTOR, Verbum abbreviatum, c. 20 (PL. 205/72) . 6 Cf. CASSIANUS, op. cit., loc. cit. 1 Cf. φιλία ; φυλακεία ; ἀργύριον ; γαστήρ ; μαργος. 8 Tit. I , 12 , κρῆτες ἀεὶ ψεῦσται , κακὰ Θηρία , γαστερες ἀργαι .

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eius P, sed illa specialiter que offendunt ipsum hominem et proxi mum. Et tamen omne peccatum offendit deum, sed quedam offen dunt etiam proximum et ipsum agentem ; non tamen ideo minus offendunt deum . Preterea, enumerat Augustinus peccata non ut distinguat genera vel species peccatorum, sed ea enumerats que sunt in frequentiori usu et in quibus frequentius offenditur proximust . Sunt enim ista : sacrilegium, homicidium, adulterium, fornicatio, falsum testimonium, rapina, furtum . In istis precipue leditur proximus, quia " per sacrilegium leditur ecclesia , per omnia alia manifeste leditur proximus . Postea sequitur superbia, invidia, avaritia, et, si longo tempore teneatur, iracun/dia, et ² ebrietas 10. Ista autem precipue torquent f. 8rb C et cruciant hominem aa in se, quia male torquetur homo ab ebrietate. Quia igitur non fuit mens Augustini distinguere species peccati, non est necesse enumerationem Augustini ab reducere ad divisionem Gregorii.

(Questio VIa.

De generali confessione).

Item, notandum quod supradictum est, quod veniale peccatum deletur per quotidianam confessionem de qua dicit Iacobus in sua canonica epistola : confitemini alterutrum peccata vestra¹ . Istud tamen non est preceptum sed consilium², et si fiat possumus confiteri paribus et inferioribus, sicut sacerdos in introitu misse confitetur clericis suis c.

r. om . C q. add. et, C ; etiam offendunt , L; om . R p. eius filiam, L t. offenditur proximus frequentius, add . rubr. s. enumerat ea, C v. add. u. et post corr. R Peccata que maxime ledunt proximum, R x. om. ecclesia - postea,/ add . rubr. post f. 5rb R w. om. L et, L y. om. R lituram , Peccata que maxime ledunt proprium subiectum, R aa. homines, L; hominem et cruciant, R z. vel, L ab. om. L c. add. rubr. De generali confes b. introitum, C a. nota, L sione, L; Quibus verbis debet fieri generalis confessio, XXII, R 9 S. CAESARIUS ARELATENSIS, among the works of S. AUGUSTINUS, Serm. CIV (alias XLI), n . 2 (PL. 39/1946) : dict, post c. 3, D. XXV, where it is ascribed to Augustinus . 10 S. CAESARIUS ARELATENSIS and GRATIANUS, loci citati. ¹ Iac. V, 16. 2 All the masters agreed that venial sins could be confessed to a layman. A. TEETAERT, La confession aux laïques, p. 246.

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Solet tamen queri que sit forma talis confessionis . Quidam enim confitentur deo et beate Marie, et Petro et Paulo e 3 cum ipsi non habeant modo claves , nec possunt absolvere . Sed dicen dum est ad hoc quod confitemur sanctis non ut absolvamur ab eis, sed ut ipsi orent pro nobis. Item, solent quidam sacerdotes in tali generali confessione con fiteri homicidia, adulteria, et alia enormia peccata, et excusant eos quidam quia non confitentur in persona sua, sed in persona subditorum suorum qui talibus peccatis laborant . Melius tamen esset propter simplices qui turbantur cum¹ audiunt sacerdotes talia confiteri quod ipsi confiterentur operis , et hoc sufficeret¹ .

peccata cogitationis et oris et

Fit autem talis m generalis confessio bis in die, mane ad primam ad delendum peccata venialia nocturna, vespere ad completorium f. Sva R ad delendum peccata diurna "./

(Questio VIIa. De divisionibus Apostoli et Gregorii de peccatis). Preterea, notandum quod non est hic laborandum P, quod divisio Apostoli de peccatis reducatur ad divisionem Gregorii, quia Apostolus plura enumerat que continentur sub eodem genere peccati, licet diversis nominibus appellentur ; quod ideo facit quia magis nota sunt sub uno nomine quam sub alio ; ut peccatum sine affectione et sine misericordia fere idem dici possunt . Similiter nequitia et malignitas fere idem dici possunt . Similiter superbia et f. 8va C elatio, inter que Apostolus di/stinguit , fere idem dici possunt, vel una pars alterius . Unde sufficit sacerdoti ostendere penitenti quod omnia talia sunt peccata .

d. autem , C e. et Paulo et Petro, C, R f. habent claves modo ut possint, R g. non confitemur sanctis , L h. quod, L i. quan do, R j. confitentur, C k. cogitationis, oris, operis, L 1. add. rubr. Quare generalis confessio fit bis in die, XXXIII , R m. om. C q. distinc n. post lituram, C o. add. est, L p. post lituram, C tio, R r. distinctionem , R s. quam , C t. malignitas et nequi tie, R

3 Cf. Confessio generalis at Mass, Prime, and Compline. 4 Cf. S. Parisiensis, ad D. V, p . 6 ; CANTOR, t. II , p . 287. SIMON TORNACENSIS, Disputationes , p . 290, refutes the argument. 5 Rom. I, 29, 31.

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Preterea, neque Apostolus neque Gregorius neque Augustinus inter peccata morta/lia" posuit mendacium, vel idololatriam, vel f. 3vb L apostasiam, vel veneficum, vel sortilegium, neque peccatum in Spiritum Sanctum, sed omnia talia comprehenduntur sub ratis.

enume

Unde necesse est omni sacerdoti scire decalogum et precepta decalogi, ubi prohibentur omnia genera peccatorum , tam ea que pertinent ad deum quam ea que pertinent ad proximum *.

(Questio VIIIa. De decalogo). Dicitur autem decalogus a «decas» , quod est decema , et «< logos »> , quod est sermo, quia continet decem sermones, id est decem precepta ex quibus omnia alia descendunt b. Sunt autem hecc. Non habebis deos alienos coram med . Non facies tibie sculptile neque omnem similitudinem ... in celo sursum vel ' in terra deorsum¹. Similitudinem vocavit Moyses idola que habebant aliquam similitudinem cum rebus naturalibus, ut imaginem solis vel lune vel Neptuni vel Iovis¹ . Sculptile vocavit illud quod voluerunt idololatre assimulare et confor/mare deo simplici et vero³ , et talis f. 5vb R confictio nihil erat in mundo, quia nulla¹ conformatio deitatis potest esse creature ad creatorem. Unde Apostolus ait : idolum nihilm est in mundo², quia talis conformatio vel confictio nihil est. Materia quidem idoli et forma et dispositio eius aliquid sunt, sed ipsa confictio, sicut dictum est, nihil est 9 ³.

v. in, s. script. , altera manu, R w. pecca u. mortalia peccata, R torum genera , R x. add. rubr. De X preceptis decalogi , L; De decalogo, XXIIII, R a. om . a ―――― - decem , L b. add. rubr. Decem precepta decalogi , XXV, R d. te , c. add. rubr. in marg. De X preceptis. Primum preceptum, C C, R e. om. L f. et, L; add . neque, R g. add. rubr. Cecidit bestia superstitionis, R h. vel, C i. om. lune - Iovis, R j. deo vero et simplici et conformare, L k. conformatio, R 1. add. talis, R o. autem, L m. add. aliud, C n. add. talis, L p. add. vere, R q. add. rubr. in marg. Secundum, C ; nihil , sicut dictum est, L 1 Ex. XX, 3, 4 ; Deut. V, 8. 2 I Cor. VIII , 4. 3 Cf. S. AUGUSTINUS, In Ioannis evangelium, tr. I, c. i, n. 13 (PL. 35/ 1385) ; S. Sent. , tr. IV, c. 3 (PL. 176/121 ) ; LOMBARDUS, Sent., L. III , d. xxxvii, c. 2; GANDULPHUS, pp. 125, 126.

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Secundum preceptum est : non assumes nomen dei tui in vanum “ , id est, non iurabis pro nihilo ; vel : non assumes nomen dei tui in vanum, id est , a Christot qui est deus tuus habens carnem tuam non separabis divinitatem vel humanitatem u 5. Tertium preceptum est": memento ut sanctifices diem sabbati 5bis¸ Hec tria precepta referuntur ad deumy trinitatem ". Primum refertur ad Patrem quia ei precipue fit iniuria, quia ei appropriatur f. 8vb C poten/tia. Iniuria autem magna eiz fit cum potentia summa attribuitur creature cum sit ipsius Patris. Et per hoc preceptum

excluditur superbia, quia qui deum solum adorat, se illi humiliat . Qui autem idolo attribuit deitatem manifeste superbus est. Secundum preceptum attribuitur Filio, quia cum dicitur : non assumes nomen dei tui in vanum, sic excluditur omnis falsitas que est contraria veritati aa. Veritas autem sicutab sapientia ac appro priatur soli Filio ad. Hoc autem quod dicit in tertio precepto : memento ut sanctifices diem sabbati, attribuitur Spiritui Sancto, quia sabbatum inter pretatur requies7 . Summa autem bonitas in qua precipue requies cimus et ae in qua est summa pax attribuitur et appropriatur Spiritui Sancto 8. f. 6ra R

Sic ergo per hec tria precepta precipitur cultus af/ dei ag verus et perfectus, scilicet ut colamus et veneremur deum trinum et unum ah. r. add. rubr. Secundum, cecidit bestia erroris, R s. om . C t. est v. add . Christi, R u. add. rubr. Tertium, cecidit amor seculi, R rubr. in marg. Tertium, C w. litura, R x. pertinent, L y. om . C z. ei magna, L aa. veritati contraria, R ab. add. ait, L; sive, R ac. add. ipsa, id est Christus, L ad. Filio soli , C ae. om . L af. add. unius, L ah. add. et verum, L ; ag. cultus divinus et, R add. rubr. Quartum , cecidit bestia impietatis, R 4 Ex. XX , 7. Cf. Deut. V, 11. 5 Cf. ANSELMUS LAUDUNENSIS, p. 96 ; S. Sent. Loc. cit.; HUGO DE S. VICTORE, De sacs. , L. I , p . xii, c. 6 (PL. 176/354) ; Ysagoge in theolo giam , p . 135 . 5bis Ex. XX , 8. cf. Deut. V 12 6 Cf. S. AUGUSTINUS, Quaestiones in heptateuchum, L. II, q . 71 (PL. 34/620, 621 ) ; IDEM, Sermo IX, c. 5 (PL. 38/79) ; S. ISIDORUS, Quaestiones in Exodum, c. XXIX, n. 1 (PL. 83/301 ) ; ANSELMUS LAUDUNENSIS, p. 95 ; S. Sent., tr. IV, c. 3 (PL. 176/121 ) ; HUGO DE S. VICTORE, De sacs. , L. I, p. xii, c. 5 (PL. 176/352) ; Ysagoge in theologiam, p . 132 ; LOMBAR DUS, Sent., L. III , d . xxxvii , c. 1 ; ROBERTUS MELUDINENSIS, Sent., t. I, p. 304 ; GANDULPHUS , pp. 207, 208, 213 , 214 ; PETRUS PICTAVIENSIS, Sent., L. IV, c. 4 (PL. 211/1149, 1150). 7 DU CANGE, Glossarium, t. VII , svv. sabbatum, sabbatizare, p. 248. 8 Cf. S. Sent., loc. cit. HUGO DE S. VICTORE, op. cit. , L. I, p . ii , cc. 6, 7 (PL . 176/208, 209) ; L. I, p . xii , c . 6 (PL. 176/353 , 354) ; Ysagoge in 1

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Quartum preceptum estai hocaj honora patrem tuumak et matrem tuamal ut sis longevus super terram . Per patrem et matrem in telliguntur omnes illi quibus debemus honorem vel beneficium, et huic soli precepto fit promissio cum dicitur : ut sis longevus super terram, scilicet tam in presenti terraam quam in terra viventium, quia talis pietas, sicut dicit Apostolus, habet promissionem vite que nunc est et future 10. Ideo autem/ huic precepto fecit dominus f. 4ra L promissionem ut invitaret homines ad opera misericordie, quia per illa iudicabuntur homines in die iudicii, cum dicetur eis : esurivi, et non dedistisan mihi manducare, sitivi, et non dedistisao mihi bibere et cetera ap 11. Quintum preceptum est aq : non occides, in quo prohibetur tam homicidium voluntatis quam homicidium actus, quia homicida ar est qui vult occidere licet non occidat, sicut dicit Iohannes as : qui odit fratrem suumat homicida est¹³. Sextum preceptum est : non mechaberis 14. Sic prohibetur omnis usus illicitus genitalium membrorum au . Septimum preceptum estav : non furtum facies¹5 , in quo intelligi tur omnis rapina et omnis ablatio iniusta reiaw aliene, sive per usuram sive per aliam/ iniustamax extorsionem, ut in ay causis vel f. 9ra C in az dolosis venditionibus ba Octavum preceptum est : non falsum testimonium dices 16. Sic bb prohibetur omne mendacium .

ak. om . R ai. est preceptum, L aj. om. R al. om. L am . om . R an. dedisti, L, R ao. dedisti, L ap. om . sitivi aq. add. et cetera, add. rubr. Quintum, cecidit bestia crudelitatis , R at. fratrem as. Iohannes ait, R ar. homicidium , C, L hoc, L au. precepta sequentia numeris romanis in marg. suum odit, R av. om . preceptum est, R designantur, C ; membrorum genitalium , R ay. s. script . L az. om . C aw. res, C ax. om. L - venditionibus ; septimum pre ba. sextum preceptum est non furtum ceptum est non mechaberis - membrorum , C, L bb. si, C theologiam, p. 135 ; LOMBARDUS, op. cit. L. I, d . xxxiv, cc. 3 , 4 ; ROBERTUS MELUDINENSIS, op. cit. , t . I, pp. 277, 280, 285. 9 Ex. XX, 12. Cf. Deut. V, 16. 10 I Tim. IV, 8. 11 Mt. XXV, 42. 12 Ex. XX , 13 ; Deut. V, 17. 13 I Jn. III , 15. 14 Ex. XX, 14; Deut. V, 18. 15 Ex. XX , 15 ; cf. Deut. V, 19. 16 RABANUS MAURUS, Commentaria in Exodum, L. II, c. 12 (PL. 108/100) . Cf. Ex. XX, 16 ; Deut . V, 20.

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Nonum preceptum est : non concupisces uxorem proximi tui bc 17. Decimum preceptum est : non concupisces rem proximi tui, neque domum neque agrum neque bovem neque asinum bd neque ancillam neque omnia que illius sunt 18. f. 6rb R

Videntur autem be hec duo/ precepta ultima bf superflua, quia sicut prohibita est voluntas occidendi cum dictum est : non occides, eodem modo prohibita est voluntas fornicandi et voluntas furandi cum dictum est : non mechaberis, non be furtum facies¹ . Ad quod dicendum bh quod occidere contra naturam est, et bi horribile, et non delectabile, et ideo non estbi attractivum volunta tis. Sed luxuria et divitie delectabiles suntbk nature corrupte, et ideo multum attrahunt voluntatem et appetitum fornicandi et habendi divitias, et ideo magis necesse fuit prohibere voluntatem et concupiscentiam fornicandi et habendi divitias bl quam prohi bendi voluntatem homicidii . Et tamen videtur quod non fuit necesse prohibere nisi volunta tem tantum, quia ubi prohibetur voluntas, prohibetur et opus , et qui non vult facere, non facit . Triplex tamen fuit causa quare pro hibitum est opus bm : quia per pravam voluntatem non nocet homo nisi sibi bn, per opus nocet bo proximo, et ideo ne bp noceamus proximo fuit prohibitum ba opus. Iterum br quia ipso opere effici tur bs homo deterior quam sola voluntate prohibitum est opus . Tertio, quia valde naturale est bt et delectabile nature corrupte fornicari et habere divitias, credebant homines, sicut dictum est, talem voluntatem sine opere non esse peccatum, et ideo expresse bu fuit utramque prohibitum, scilicet voluntas et opus bv.

bd. om. neque bc. add. rubr. in marg. quae legi non potest, C be. om . L bf. om. C, L asinum, C, L bg. in marg. L bj. om. L bk. divitie et bi. add. est, L bh. add. est, R luxurie sunt delectabiles, L bl . corrupte ――――――- divitias in inferiore bn. add. et, L bo. om . L marg., C bm . opus prohibitum fuit, R br. item , R bs. fit, R bp. ut non, R bq. prohibitum fuit, R bv. add. rubr. Tria precepta bt. om. L bu. partim erasit L ad deum , VII ad proximum, R

17 Deut. V, 21 ; cf. Ex. XX, 17. 18 Deut., loc. cit.; cf. Ex., loc. cit. 19 Question raised by S. AUGUSTINUS, Quaestiones in heptateuchum, L. II, q . 71 (PL. 34/621) ; S. Sent., tr. IV, c. 6 (PL. 176/124) ; HUGO DE S. VICTORE, De sacs., L. I, p. xii, c. 7 (PL. 176/358 , 359) ; LOMBARDUS, Sent., L. III, d. xl, c. 1 ; GANDULPHUS, pp. 227-229.

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Item, notandum quod sicut tria prima precepta pertinent ad deum , ita septem precepta que sequuntur pertinent bw ad proxi mum 20. In duobus autem tantum bx tenemur proximo, scilicet ut subveniamus et by non ledamus . Per hoc/ autem quod dicitur : f. 9rb C honora patrem et matrem, intelliguntur omnia/ in quibus bz debemus f. 6va R subvenire proximo . Leditur autem proximus dupliciter, vel ca dicto vel cb facto, quia per cogitationem non nocet homo nisi sibi ipsi . Prohibemur autem ledere proximum dicto cum dicitur : non dices ce falsum testimonium . Facto autem leditur proximus cd tripliciter : vel ce in proprio/ corpore, vel et in familia sua, vel cg in suis posses- f. 4rb L sionibus ch. Primum prohibetur cum dicitur : non occides, quia sic ci prohibetur omnis iniuria que fit alicui in corpore suo . Secun dum, scilicet ci ledere aliquem in propria ck familia cl, prohibetur cum dicitur : non mechaberis, quia sic prohibetur fornicatio cm cum en matre, cum filia, cum sorore, cum nepte co alicuius . cp Ter tium , scilicet ledere aliquem in possessionibus suis prohibetur cum dicitur: non furtum facies et in ceteris sequentibus.cq

(Questio VIIIIa.

Quod virtutes precipiuntur in decalogo, vitia prohibentur. )

Solet autem dici quod in decalogo precipiuntur omnia que necessaria sunta ad salutem, sed ubi precipitur fides , ubi spes, ubi caritas, ubi precipitur in decalogo : diliges dominum deum tuum ex toto corde tuo et ex tota anima tua¹ ?

pertinent post corr. , L bw. que bx. om. C by. add. ut, bz. omnia intelliguntur quibus, R s. script., altera manu, R cb. et, R cc. om . C cd. om. C, L ce. om . , R ca. scilicet, R ch. possessionibus suis, L cf. om., erasit? R cg. om., erasit? R ci. om. C cj. est, R ck. sua, R cl. add. quod, R cm . add . etiam , C cn. add . femina cum, L co . nepote? L. cp. alicuius nepte, R cq. add. rubr. Quod fides, spes et caritas continentur in decalogo, et etiam IIIIor cardinales virtutes, XXVI , R a. sunt necessaria, C b. dilige, L 20 Cf. S. AUGUSTINUS, Quaestiones in heptateuchum, L. II , q. 71 (PL. 34/620, 621 ) ; IDEM, Serm. IX, c. 6 (PL. 38/79) ; S. ISIDORUS, Quaes tiones in Exodum, c. XXIX, n. 1 (PL. 83/301 ) ; ANSELMUS LAUDUNENSIS, pp. 95, 96 ; S. Sent. , tr. IV, c. 3 (PL. 176/121 ) ; HUGO DE S. VICTORE, De sacs., L. I, p. xii , c . 5 (PL. 176/352) ; Ysagoge in theologiam, p. 132 ; LOMBARDUS, Sent. , L. III , d . xxxvii, c. 1 ; ROBERTUS MELUDINENSIS Sent., t. I, p . 304 ; GANDULPHUS, pp. 207, 208. 1 Mt. XXII, 37.

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Ad hoc dicendum quod per primum preceptum precipitur fides ubi precipitur cultus unius dei et prohibeturd idololatria . Per secundum preceptum precipitur spes, quia ibi precipitur veritas et credere prime veritati . Deus autem qui est prima veritas, verax est in omnibus promissis suis, et ideo debemus in ipsum sperare. Per tertium preceptum precipitur caritas ubi precipimur honorare primam bonitatem, quod non possumus facere sine caritate. Possete etiam dici quod ubi precipitur coli et honorari solus deus, precipitur caritas, quia adorari non posset nisi valde diligereturh. Item, omnes quatuor cardinales virtutes precipiuntur in decalogo . Precipitur enim prudentia cum dicitur : honora patrem tuum¹ et matrem tuam , ubi magna prudentia opus est, quia aliter honorandi sunt

parentes , aliter filii, aliter remotiores² . Per hoc autem quod

f. 9va C dicitur¹ : non mechaberis, precipitur temperantia . Per hoc autem quod diciturm : non furtum facies ", precipitur iustitia. Per hoc autem quod dicitur : non occides, precipitur fortitudo , quia magna fortitudo est vincere iramo. Item, dicunt sancti P quod per decalogum prohibentur omnia mala, ergo prohibentur in decalogo a septem criminalia vitia. Et patet quod ira prohibetur cum dicitur : non occides, et quods luxuria prohibetur cum dicitur : non mechaberis, et quod avaritia prohibetur cum dicitur : non concupisces rem proximi tui. Sed ubi prohibetur superbia, ubi invidia, ubi accidia¹, ubi gula ? Dictum est superius quod in primo precepto prohibetur superbia ubi precipitur deus " adorari, quod non potest fieri nisi homo humiliet sev sub deo . Qui autem se non vult humiliare, superbus est . Unde primus homo, quia noluit esse subiectus deo sed

c. in marg. C d. prohibentur, R e. potest, R f. qui, C, R g. potest, R h. add. rubr. Ambrosius, primo diligendus est deus, f. 6vb R secundo parentes/ tertio filii , quarto amici vel domestici , quinto extranei i. om. R j. om . R k. sunt hono sexto inimici, XXVII, R m. add. non furaberis, L n . add. et randi, R 1. dicit. R cetera, C o. add. rubr. Quod VII criminalia peccata prohibentur in p. sancti dicunt, R q. decalogum, C decalogo, XXVIII , R r. om. R s. om. C t. accidia ubi invidia, C u. deum , R v. se humiliet, R w. non vult se, L, R x. add. rubr. Quod per primum preceptum excluduntur superbia et invidia, XXVIIII, R y. qui, C

2 Cf. LOMBARDUS, Sent., L. III, d . xxix , cc . 1 , 2.

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voluit esse sine dominio superioris z 3, per magnam superbiam peccavitaa Quia vero ab invidia semper ac est comes superbie ; non enim ad potest homo superbire nisi alii invideat ; ubi prohibita est superbia, prohibita est et invidia ae. Per hoc autem quod dicit : memento ut sanctifices diem sabbati, precipimur quod cum letitia celebremus/ festivitates dei, tam in- f. 7ra R teriores que sunt in corde quam exteriores insitutas at ab ecclesia. Ubi est autem as talis sollemni/tas ah removetur omne tedium et f. 4va L fastidiumai . Unde ibi prohibetur accidia. Dixerunt autem quidam quod ubi prohibetur al luxuria ak prohi betur et gula, quia comites sunt gula et luxuriaal . Alii dixerunt quod ubi precipitur : memento ut sanctifices diem sabbati, prohi betur gula, quia crapulatus per gulam nunquam bene vel de am die vel de nocte potest celebrare festivitatem deo, immo sepe per hoc impeditur. Item, notandum quod precepta affirmativa non obligant ad semper sed pro loco et proan tempore. Unde non semper teneor honorare patrem et matrem , sed quando opus est . Precepta autem negativa vel prohibitiva obligant ad semper, quia semper teneor non fornicari, et semper teneor non/ occidere, et ita de ceteris ao. f. 9vb C

(Questio Xa . De decem plagis Egypti et de decalogo) Item, ratione decalogi solenta assignari decem plage Egypti¹ quas utile est sacerdotibus scire in multis casibus confessionum . Solent autem designari his versibus :

ab. om . R ac. om . L aa. add. et, R z. domino similis, R ad. om . R ae. add . rubr. Quod per tertium preceptum excluditur tristia af. que sunt institute, R ag. autem est, R sive accidia, XIX, R ah. talis sollemnitas est, C ai. fastidium et tedium , R aj. ibi, om . al. luxuria et prohibetur, L ak. add. rubr. luxuria et gula, R gula, L an. s. script. C ; om. L am . bene nunquam de, R ao. add. rubr. De decem plagis Egypti, XXX, R a. add. hic, L b. assignari in his, L

3 Cf. Gen. III, 5 . 1 Cf. Ex. VII, 20-XII , 30.

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Prima rubens unda, ranarum plaga secunda. Inde culex tristis post musca nocivior © istis. Quinta pecus stravit, vesicam sexta creavitª. Pone subit grando post brucus dente nefando. Nona tegit solem, primam necat ultima prolem.

Primo enim convertit dominus aquas Egypti in sanguinem. Secundo fecit ebullire ranas per totam terram et ' etiam per omnes domos Egypti . Tertio fecit venire tot cinyphes et culices in tanta multitudine quod homines et pecora non poterant defendere oculos f. 7rb R suos. Quarto misit dominus cynomias, id est/ muscas caninas, que gravius et deterius pungebant homines et pecora . Quinto occidit dominus omnia pecora Egypti per que debuerant vivere homines h. Sexto fecit pustulas et ulcerosas inflationes per totum corpus Egyptiorum . Septimo fecit dominus venire tantam³ grandinemk et fulgura et tonitrua quod destruxit omnes arbores et fructus Egypti . Postea fecit dominus¹ venire vermes qui dicuntur bruci velm locuste, que devoraverunt omnem herbam in terra " Egypti. Nono fecit dominus venire tantas tenebras et tam densas quod palpabiles erant, nec poterat P homo movere se a loco in quo stabat , quia non poteratt scire quo iret " . Ultima plaga fuit mors primogenitorum, quia omne primogenitum sive hominis sive pecoris sive cuiuscumque bestie simul moriebantur in una nocte ". Omnes autem iste plage possunt notari duobus versibus : Sanguis, rana, culex, cynomia, mors pecorina, ulcera, grando, brucus, tenebre, stirps mortua prima. Iste autem plage que fiebant corporaliter in Egypto fiunt spiri f. 10ra C tualiter in mente hominis, unde ad re/medium illarum decem plagarum dedit dominus posteaz decem precepta, id est decalo gum aa

e. om . R f. om . , add . c. nocentior, R d . levavit, R g. om. R h. homines vivere , L i. pestulas, C Egypti, C 1. deus, R j. tantum , L k. tantum grandinem venire , C p. post corr. C m. scilicet, R n. om. in terra , R o. deus , R q. movere se homo, L r. poterant se a loco movere homines, R s. stabant , R t. poterant , R u. irent, R v. moriebatur , C w. add. rubr . Decem plage in duobus versibus , R x. in his, L y. in Egypto corporaliter , R z. om . R aa. add. rubr . Quod decem plage sanantur per decem prepcepta , XXXI , R

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Quo modo autem debeant illa decem precepta ab adaptari decem plagis sic patet ac2. In prima plaga aqua conversa est in sanguinem./ f. 4vb L Per aquam significatur cognitio dei , id est fides. Sanguis est in fidelitas vel idololatria . Huius plage medicina est primum manda tum , scilicet ad dominum deum tuum adorabis. Secunda plaga est rana, per quam intelligitur mendax loquacitas. Huius plage medicina est secundum manda/tum : non assumes f. 7va R nomen dei tui et cetera ae. Tertia plaga est culices vel af cinyphes, scilicet musce quedam, per quas intelliguntur cure mundi et rixe in litigiis. Hanc plagam sanat tertium mandatum, id estag : memento ut sanctifices diem sabbati, id est ah ut quiescas a talibus. Quarta plaga est cynomia, id est musca canina. Canes ai autem non agnoscuntal parentes suos, unde per talem muscam intelligun tur illi qui inhumani suntak parentibus et proximis suis . Hanc plagam curatal mandatum quartum am, scilicet : honora patrem tuum et matrem tuam. Quinta plaga estan mors pecudum . Per pecudes intelliguntur luxuriosi qui moriuntur in luxuria sua . Hanc plagam curat quintum preceptum, scilicet : non mechaberis. Sexta plaga est ulcera, id est vesice sive pustule sive ferbule que deformanta faciem hominis . Per hocap significantura ira et tumores contra proximos . Hanc plagam sanat sextum mandatum : non occides³.

ac. add. rubr. Adaptio X ab. debent decem precepta illa, R ad. om . C precepta X plagis, in marg. C ; De X plagis Egypti, L af. et, R ag. scilicet, L ae. om . et cetera, add in vanum, L ak. fue aj. cognoscunt, R ai. tales, L ah. scilicet, R al. sanat , L am. quartum mandatum, C runt, R an. fuit, L, R aq. significatur, R ap. hec, L ao. add. corpus vel, L 2 Cf. for the following, S. AUGUSTINUS, Serm. VIII (PL. 38/67-72) ; RABANUS MAURUS, Commentaria in Exodum, L. II , c. 13 (PL. 108/100 105) ; S. PETRUS DAMIANUS, De decem plagis Egypti et decalogo (opusc. XLIV) (PL. 145/685-694) ; Gloss. ord., ad Ex. VII, 20, ad vv. quae versa est ; Ex. VIII, 1 , ad vv. dixit quoque ; 16, ad vv. et sint cyniphes; 20, ad vv. haec dicit dominus ; Ex. IX, 1 , ad vv. dixit autem; 8 ad vv. tollite plenas ; 12 ad vv . induravitque dominus ; Ex. X, 24, ad vv. oves tamen vestrae ; Ex. XII , 23, ad vv. et non sinet. For a different interpretation, see HONORIUS AUGUSTODUNENSIS, De Xplagis Aegypti spiritualiter (PL. 172/265-270). 3 The following also reverse the order of the fifth and sixth command ments : S. AUGUSTINUS, Serm. VIII, cc. 5, 6 (PL. 38/69, 70) ; IDEM, Serm. IX, c. 13, (PL. 38/85) ; IDEM, sermones supposititios in appendice,

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Septima plaga est grando que grandinavit ficus et vineas in quibus est dulcedo . Per grandinem igitur intelligitur ar crudelitas et rapina que non miseretur proximo . Hanc plagam sanat septimum preceptumas : non furaberis. Octava plaga est brucus sive at locuste que devorant omnes herbas et fructus. Per brucum au designanturav detractores qui mendaciis suis in quantum possunt devorant et adnihilant virtutes aliorum . Hec plaga curatur per illudaw preceptum : non falsum testimonium dices.

f. 7vb R

Nona plaga erantax dense tenebre./ Omne autem peccatum tenebre potest dici, sed adulterium dicitur dense tenebreay quia f. 10rb C nulla iniu/ria magis ledit hominem vel az sensibilius quam adulte rium uxoris sue. Hanc plagam curat hoc mandatum : non con cupisces uxorem proximi tui. Ultima plaga est mors primogenitorum. Primogenita nostra sunt fides, spes, caritas, que faciunt nos filios dei et heredes Christi. Qui autem habet fidem, sicut dicit Augustinus, non cupit alienis rebus fieri dives¹. Qui autem concupiscit res alterius non vult quod ipse habeat alium heredemba nisi ipsum bb qui concupiscit, quia vult ei succedere in bonis suis " . Unde sepe contingit quod feneratores puniuntur in heredibus suis. Tales autem be occidunt primogenita sua, id est bd fidem, spem, caritatem, quibus debent be generari ut

at. add. as. mandatum, add. scilicet , R ar. intelliguntur, R av. intelliguntur, L; ergo signantur? R au. add. autem, C sive, C az. add . deridet ay. tenebre dense, C ax. erat, C aw. hoc, L bb. ipse, C ba. alterum habeat heredem, R post lituram , L be. deberent, C , L bc. om . C bd. scilicet, C

Serm. XXI (PL. 39/1784, 1785) ; IDEM, sermones X et ex. cod. Cassinen. , Serm. I (PL. 46/950, 951 ) ; RABANUS MAURUS, op. cit. , lib. cit., cc. 12, 13 (PL. 108/99, 102 , 103) ; S. PETRUS DAMIANUS, op. cit. , cc. 7, 8 (PL. 145/691) ; Gloss. ord. ad Ex . IX, 6, ad vv . dixit autem ; 10, ad vv. tollite plenas. 4 Cf. S. AUGUSTINUS, Serm. VIII, c. 10 (PL. 38/72). 5 Cf. S. AUGUSTINUS, loc. cit.; RABANUS MAURUS, Commentaria in Exodum, L. II, c . 13 (PL. 108/104) ; Gloss. ord., ad Ex. XII , 2, 3 , ad vv. et non sinet.

DE PECCATIS ET IRREGULARITATIBUS 337 essent filii dei spirituales br. Hanc plagam sanat hocbg mandatum : f. Sra L non concupisces rem proximi tui bh6./

VII petitiones in oratione dominica

dona spiritus in Isaia in primo ordine

nomen patris sanctificari adventum regni voluntatem fieri

spiritus timoris

ordo naturalis ista ad futura

panem dari ista ad presens

peccata dimitti non induci in tentationem liberari a malo in secundo

pietatis scientie fortitudinis consilii intellectus sapientie vel tertio

VII beatitudines in evangelio et premia earum quarto ordine

paupertas spiritus mansuetudo

regnum dei

luctus esuries exhibitio misericordie munditia cordis

possessio terre consolatio saturitas adeptio misericordie visio dei

pax

appellatio filiorum dei

(Questio XIa.

his VII opponuntur VII vitia

De beatitudinibus, de donis Spiritus Sancti, et de petitionibus orationis dominice per quas vitantur VII vitia).

bh. vide Appen bg. decimum, R bf. filii dei spirituales sint, R dicem A (i) ubi Tabulam ut in C, L invenies ; om. Tabula, add . rubr. De octo beatitudinibus, XXXII . R • For the following Table, cf. Gloss. ord. , ad Mt. V, 3, ad vv. beati pauperes ; ad Mt. VI, 9, ad v. sanctificetur. The former substitutes patientia for sapientia .

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Octoa sunt beatitudines b1 quarum septem impetrantur per septem petitiones in oratione dominicali² et perd septem dona Spiritus Sancti e3, per quas petitiones vitantur septem vitia ". Hec est prima petitio : sanctificetur nomen tuum. Tu qui es¹ pater noster , cuius nos filii, tu dominus cuius nos servi, confirmetur in nobis hoc nomen tuum, uth noni possimus desinere esse filii³ . Non enim potest esse bonus filius nisi patri sek humiliet . Per hanc f. 10va C petitionem¹ excluditurm superbia ; que petition diabolum/ fugat ° et introducitur timor, qui est initium sapientie 5. Inde sequitur prima virtus, scilicet paupertas quam consequitur prima merces, scilicet regnum celorum . Secunda petitio est : adveniat regnum tuum, hoc est ; veniat totus f. 8ra R mundus ad regnum tuum./ Sic excluditur invidia que est dolor felicitatis aliene, et introducitur donum pietatis . Pius enim nulli invidet, omnibus prodest si potest ; et sequitur secunda virtus, scilicet P mansuetudo que a miserando impetrat possessionem celestis regni, quia beati mites et cetera . Tertia petitio ests : fiat voluntas tua ' , opto ut sic fiant homines in terra sicut sunt " angeli in celo v . Et sic excluditur ira que impedit cognoscere que sit voluntas dei, et introducitur donum scientie que docet equanimiter conversari. Inde sequitur tertia virtus, id est luctus pro peccatis propriis et tionem eternam .

alienis , et impetrat consola

b. beatitudines a. om. , add. eloquium domini eloquia casta, VII , C d . om . R sunt, L c. om. quarum VII — petitiones, R e. add. impetrantur, R f. om. R g. pater noster es, L h. add. nos, C i. om. R j. add . diaboli, R k. se patri , R o. fugit, C, L 1. om. C , L m. add. omnis, L n. om. C, L r. om. virtus - miserando , C ; om . R p. om . R q. et, L v. ut sicut sunt s. add. hec, R t. add. ego , R u. om . C, L angeli in celo sic fiant homines in terra, R w. cognoscere voluntatem dei et introducit, R x. vel, L

1 Mt. V, 3-11. 2 Mt. VI, 9-13 ; Lc. XI, 2-4. 3 Isaias XI, 2. 3. 4 For the connection of the petitions, vices, gifts and beatitudes, see Gloss. ord., ad Mt. VI, 9, ad v. sanctificetur ; HUGO DE S. VICTORE , Expositio in Abdiam (PL. 175/400-401 ) ; IDEM, De quinque septenis seu septenariis (PL. 175/405-414) . 5 Cf. Ps. CX, 10 ; Prov. 1 , 17 ; Ecclcus. I, 16.

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Quarta petitio est : panem nostrum quotidianum et cetera, hocy est, omnem cibum qui pertinet ad refectionem anime, et ita excluditur accidia que est fastidium divini verbi, et ingreditur donum fortitudinis . Unde aa Psalmista aitab : dormitavit anima mea pre tedio, confirma meac in verbis tuis , et ad sequitur quarta virtus, scilicet esuries et sitis hic in presenti de temporali velae spirituali, et impetrat eterne beatitudinis satietatem af Quinta petitio est : et dimitte nobis debita nostra sicutas et nos dimittimus debitoribus nostris, et ita ah large, quia scilicet in dando et dimittendo debitum et ai excludendo avaritiam et introducendo consilium quod est : vade et vende omnia que habes, et da pauperi bus . Inde sequitur quinta al beatitudo que est misericordia que impetratak misericordiam dei. Sexta petitio est : et ne nos inducas in tentationem, et estal maxime contra gulam . Unde excluditur gula et introducituram donum/ f. 5rb L intellectus quod est contra crapulam, et sequitur sexta virtus, id est an munditia cordis ao, per quam deiap visio impetratur. Septima petitio est : libera nos a malo et cetera aq, hoc est a luxuria, et sic excluditur hoc vitium ar quod meliores/ aposta/tat f. grb R etas etiam sapientes ³, et introduciturat donum sapientie, quia qui f. 10vb C saporem huius gustaverit, a delectatione luxuria elongabitur . Unde sequitur pax que est in au presenti et in av patria eritaw.

aa. ingre z. om. C, R y. quotidianum da nobis hodie, hoc, R ab. om. R ad. tedio et ditur fortitudinem unde, R ac. om . R ag. si? R af. saturitatem, R cetera et, C ae. et, R ah. nobis et cetera et, C ; dimittimus et cetera et ita, L ai. om. R aj. om. R ak. impetret post corr. L al. om. C am . add. gula et expunxit, C an. scilicet, R ao. virtus contritio cordis, L ap. om . L aq. om . et cetera, R ar. luxuria hoc est vitium, R as. om. R au. inest, R av. que in patre at. introducit, C, R vel in, C, L aw. add. rubr. De septemplici gratia Spiritus Sancti, L; add. Septem petitiones : sanctificetur nomen tuum ; adveniat regnum tuum ; fiat voluntas tua ; panem nostrum quotidianum ; dimitte nobis debita nostra ; et ne nos inducas ; libera nos a malo. Per quas excludun tur VII vitia : superbia ; invidia ; ira ; accidia ; avaritia ; gula ; luxuria. Introducuntur VII dona : spiritus timoris ; pietatis ; scientie ; fortitudinis ; consilii ; intellectus ; sapientie. Sequuntur VII virtutes : paupertatis spi ritus ; mansuetudo ; luctus ; esuries ; exhibitio misericordie ; munditia cordis; pax. Consequuntur VII beatitudines : regnum celorum ; possessio terre ; regni celestis ; consolatio eterna ; saturitas ; adeptio misericordie ; 6 Ps. CXVIII, 28. 7 Mt. XIX, 21. 8 Cf. Ecclcus. XIX, 2.

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(Questio XIIa. Utrum dona Spiritus Sancti sint virtutes) . Solet queri utrum septem dona predicta sinta virtutes, et dicunt quidam quod non, immo sunt quedam bona que adiuvant homines ad faciendum bona opera virtutum vel b preparante eos ut sint habiles et idonei ad recipiendum gratiam quam non habent ' . Scientia enim et sapientia et intellectus et consilium multum adiuvant virtutes ad opera sua peragenda . Tamene dicit Aristoteles ' quod scire parum aut nihil valet ad bene vivendum 2 , sed hoc ideo dicit quia secundum eum scientia non est virtus nec facit hominem esse bonum . Unde ipse in Predicamentis dicit diversas species esse virtutem et scientiam ³ . Dicunt tamen quidam quod illa dona non sunt virtutes que pertinent ad speculationem, scilicet donum scientie et donum con f. 8va R silii et donum intellectus et donum sapientie non sunt virtutes,/ sed sunt quedam bona hominibus data 4 ; sicut donum prophetie et interpretatio sermonum et genera linguarum dona bona sunt sed non sunt virtutes, quia multi mali prophetabant et sermones inter pretati sunt et linguis locuti sunt . Timor autem castus et pietask et fortitudinis donum secundum eos et dona sunt et virtutes sunt¹ .

visio dei ; appellatio filiorum dei . Rubr. Utrum VII dona sint virtutes. Item, R c. preparent, L a. sunt, C b. ut, L d. recipiendam, L g. vel, L e. unde, L h. secundum f. add. in etica sua, L scientiam non, L k. timoris autem i . dona, R j. vel, C 1. om., add . rubr. Donum scientie, R castitatis et pietatis, R

1 Guillielmus Altissiodorensis attributed this view to Simon Torna censis, O. LOTTIN, Textes inédits relatifs aux dons du Saint-Esprit, p. 70. Lottin is unable to find it in Simon, see Les dons du Saint- Esprit depuis P. Lombard jusqu'à St Thomas, p. 43, n. 18 . 2 Ethica nicomachea, c . IV (III) , n. 3, ed . DIDOT, t. II, p . 17. The argument is mentioned by Gaufredus Pictaviensis, LOTTIN, Textes inédits..., p. 67. 3 Cf. Categoriae, c. VI (VIII) , n . 4, ed . DIDOT, t . I, p. 13. Cf. ABAE LARDUS, Dialogus (PL. 178/1652) ; Magister HERMANUS, Epitome chris tianae theologiae, c. XXXII (PL. 178/1750) . 4 Theory mentioned by Praepositinus , Gaufredus Pictaviensis , Guillielmus Altissiodorensis , LOTTIN , Textes inédits ..., pp. 66, 67, 69. Attributed to Praepositinus by Guillielmus Altissiodorensis and an anonymous Summa , MS Bâle University , B. IX, 18 , LOTTIN , Psychologie et morale ..., t . III, pp. 348, 355.

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Nos m dicimus communiter quod omnia dona virtutes sunt ", quia scientia, de qua minus videtur, virtus est in una significatione, quia secundum hoc scientia est virtus eligendi facienda a non faciendis ut fiant facienda P. Alia autem scientia qua scimus que a sunt facienda et quer nons facienda non est virtus , sed sola electio faciendorum facit esse virtutem t❝. Timor autem quadripartitus est. Est enim timor naturalis, timor servilis, timor initialis, timor filialis sive castus " 7 . Timor autem naturalis est quo homo naturaliter abhorret sibi nociva secundum carnem, et hunc timorem habent brutax com munem cum hominibus./

f. 5va L

Timor/ servilis est quo homo per rationem videt penam sequen f. 11ra C tem , et propter illam solam penam abstinety a malo², non propter aliquem amorem iustitie . Iste timor bonus est in se et non est virtus, sed sepe introducit virtutem. Iste autem timor servilis duas habet partes velaa duos comites, scilicet timorem humanum et timorem mundanum . Timor humanus est quo aliquis homo timet pelli sue 8. Timor mundanus est quo aliquis homoab ti met damnum rerum temporalium . Isti autem timores si ex na tura surgant naturales suntac : si oriuntur ex ratione dicuntur timores serviles . Vix tamen potest contingere quod timor mundanus possit esse sine motu rationis/ circa damnum rerum temporalium. f. 8vb R Si autem propter istos timores dimittatur bonum velad fiat malum uterque timor per accidens peccatum mortale est .

o. facienda aut non facienda , R n. add. quod , R m. add. autem , L t. add. s. om. L r. om . R q. add. non, L p. om. L u. filialis sive castus timor initialis , C rubr. De timore, R x. add. ani w. abhorret sibi naturaliter nociva, R v. enim , R z. om. a malo, L y. illam penam solet abstinere , R malia C ab. om . R ac. sunt naturales si ex natura surgant, R aa. ad, C ad. et, R

5 XII and early XIII century theologians did not generally distin guish the gifts and the virtues, LOTTIN, Les dons du Saint- Esprit..., pp. 41-43. ❝ Cf. HUGO DE S. CARO, LOTTIN, Textes inédits..., p. 74. 7 For this division of timor, cf. ODO SUESSIONENSIS , Anon . quaestiones, and STEPHANUS LANGTON, in A. LANDGRAF, Dogmengeschichte, Teil IV, Bnd. 1 , pp . 311 , n . 104 ; 313 , n. 113 ; 319. They do not, however, analyse timor castus. For the whole subject of timor see LANDGRAF, op. cit., loc. cit., pp. 276-371 . 8 Cf. Anon. quaestiones, STEPHANUS LANGTON, loci citati.

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Timor autem initialis estae scilicet quo ex una parte timetur pena, ex alia parte amatur iustitia . Virtus est propter amorem iustitie. Timor autem castus dividitur in tres partes ; in timorem separa tionis et timorem offense et timorem reverentie . Timor separa tionis est quando quis af non timet penam aliquam ag sed ex ah nimio amore timet separari a deo ; sicut aliqua al mulier habens virum & honestum et benignum pre nimio ak amore timet ne recedat ab eo al 9. Timor am offense est an quo ao sine omni pena timet homo offendere deum ; sicut aliquis habens patrem ap debilem nec poten tem punire in aliquo timet tamen eum offendere. Timor reverentie est quo aliquis inspecta excellentia alicuius recolligit se in suam debitam subiectionem ut se humiliet sub tanta excellentia, et iste timor erit in patria aq. Quod autem pietas sit virtus ar nullus dubitat . Sed videtur quod pietas idem sit as quod misericordia . Item at, videtur quod pietas f. 11rb C tantum referaturau ad proximum et non ad/ deum . Dicunt tamen quidam quod pietatis av donum idem est quod iustitia, quia in hoc precipue consistit pietas quod reddit honorem deo et beneficium proximo aw 10. De dono autem consilii dicendum est quod consilium est donum datum homini contra pericula ax huius mundi et contra pericula ay carnis et contra pericula diaboli, et ad hoc donum pertinet cavere omnia az pericula predicta ba f. 9ra R Queritur que sit differentia inter donum fortitudinis bb et vir-/ tutem fortitudinis bc. Constat enim quod fortitudo est una quattuor ag. aliquam penam , R ah. om . C af. om. C , L ae. om . L aj. litura, L ai. om . C ak. honestum et benignum virum pro, nimio post corr. , R al . ea, L am . add. autem , R an. s. script., L aq. add. ap. add. et, C ; patrem habet, R ao. qua, L; quando, R as. sit ar. virtus sit, C rubr. De pietate, C ; Donum pietatis, R au. referatur tantum, L; refertur, R at. et tunc, R idem , R aw. proximo beneficium , add. rubr. Donum av. pietas, C, L, R az. add. ay. periculum, R ax. periculum , R consilii, R bb. for ba. add. rubr. Opponitur de dono fortitudinis, R alia, R bc. fortitudinem, C, L ; add . que est quarta cardi titudinem , C, L nalium virtutum , L

9 Cf. S. AUGUSTINUS, In ep. I Ioann. tr. IX, n. 2 (PL. 35/2046) ; LOMBARDUS, Sent., L. III , d . xxxiv, c. 6 ; Simon TORNACENSIS, Disputa tiones, p. 109. 10 Cf. SIMON Tornacensis, Alanus de InsULIS, in O. LOTTIN, Psycho logie et morale, t . III , pp . 316 , n. 1 , 317.

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cardinalium virtutum, et dicunt quidam quod in hoc solo bd est differentia quod fortitudo que virtus est be tendit ad victoriam ; donum autem fortitudinis facit patienter sustinere bf adversa . Sed ad presens non investigamus utrum diversa sint donum fortitu dinis et fortitudo an bg idem 11, quia non multum refert an hoc dicatur an bh illud ad bene vivendum bi Intellectus autem prout est donum facit delectari in virtutibus angelorum et hominum, et illa facit bi considerari bk. Sapientia enim bl facit delec/tari in deo solo et in iis que solius f. 5vb L dei sunt, ut in bonitate et dulcedine bm et veritate bn dei et in ipso deo . Unde dicitur sapientia quasi bo sapida scientia bp .

(Questio XIIIa . De virtutibus theologicis et cardinalibus) . Preter hec autem oportet scire sacerdotem quod tres sunt vir tutes theologice et quatuor cardinales virtutesa . Theologice virtu tes b sunt fides, spes , caritas. Fides est virtus e qua illuminatur anima ad credendum prime et summe¹ veritati . Spes est virtus qua erigitur anima ut honoretur a prima et summa largitate. Caritas est virtus qua anima inflammatur ad hoc quod coniungatur et adhereat summe bonitati, et ad hunc ultimum finem tendunt omnes virtutes, et ideo dicitur caritas mater omnium virtutum ¹ quia ipsa movet et trahit omnia opera virtutum ad suum finem , scilicet ut finaliter quiescant in summa bonitate.

bg. aut, L bf. sustineri, L bd. hac sola, C be. est virtus, R bi. add. rubr. Donum intellectus, R bh. in marg., litura in textu , C bl. autem , C; bk. add. rubr. Donum sapientie, R bj . facit illa, C bo. id bn. virtute, R bm . in dulcedine et in bonitate, C om . R est, C bp. add . rubr . De virtutibus , C ; De IIII cardinalibus virtu tibus , L; De virtute , tres sunt virtutes theologice et quatuor cardinales , XXXIII , R a. om . R b. om. R c. sunt virtutes, L d. add. et, R e. altera manu, C f. om. et summe, L ; summe et prime, R g. contingatur, R h. om. C i . finaliter ut, R

11 According to Praepositinus they are the same, O. LOTTIN, Textes inédits relatifs aux dons du Saint-Esprit, p. 65. ' S. HIERONIMUS, ep. LXXXII, n . 11 (PL. 22/742) ; S. Ambrosius, In ep, ad Rom., c. XIV, n. 1 (PL. 17/167) ; LOMBARDUS, Sent. , L. III , d . xxv, c. 5; GANDULPHUS, p. 363.

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f. 9rb R Oportet ergo sacer/dotem scire quid sit credendum et qui sint f. 11va C articuli fidei , et sciat/ instruere penitentem ne maculetur aliqua specie idololatrie vel per¹ sortilegium vel per maleficium incanta tionum m vel per veneficium herbarum et potionum de quibus postea dicetur , quia multi stulti sunt qui talibus inquinantur. Oportet etiam sacerdotem scire quod summa spes ponenda sit in eternis, non in P temporalibus . Oportet etiam eum a scire quomodo per caritatem sit diligendus deus , et quomodo et quo ordine sint diligendis proximi. Necessariat est etiam " sacerdoti scientia quatuor cardinalium virtutum que sunt prudentia, iustitia, fortitudo , temperantia v 2, ut sciat docere penitentem quomodo per prudentiam discernat inter bonum et malum 3 ; quomodo per iustitiam declinet " a malo et faciat bonum ; et x per fortitudinem destruat vitia et plantet virtutes 5 ; et per temperantiam precipue vitet gulam et luxuriam . Iste autem virtutes dicuntur cardinales quia omnes alie virtutes ad istas referuntur, et circa istas versantur sicut ostium circa cardinem versatur aa. Prime autem tres dicuntur theologice ab virtutes, quia solis theologicis et catholicis note sunt ac, quia nun quam apud paganos facta est earum mentio ad .

m . incan 1. om . C. k. penitentem instruere, R j. etiam , R p. om . C o. est ponenda, L n. dicetur postea, C tantium , R q. eum etiam, C r. diligendus est deus, C s. diligendi sunt, C u. om. R v. temperantia, fortitudo, C w . decli t. necesse, L z. abstinen nat, C, R y. destruet, C, R x. add . quomodo, R tiam L aa. om. C ; versatur circa cardinem , L ab. theologice dicuntur, L ac. solum theologis note sunt et catholicis, R ad. add. rubr. De circumstantiis peccatorum, C, L ; De circumstantiis peccatorum, XXXIIII , R 2 The four-fold division is found in the pagan philosophers and the Fathers. The term "cardinal" is used by S. AMBROSIUS , Exposito evangelii secundum Lucam, L. V, n. 49 (PL . 15/1649) , and De sacra mentis, L. III , c . ii, n . 9 (PL . 16/434) . LOMBARDUS has principales vel cardinales in Sent. , L. III , d . xxxiii, c. 1. Cardinales was progressively favoured during the XIII cent . , O. LOTTIN, Psychologie et morale, t. III , pp. 154, 155. Abaelardus and his followers excluded prudence, ABAE LARDUS, Dialogus (PL . 178/1652) ; MAGISTER HERMANUS, Epitome theo logiae Christianae, c. XXXII (PL. 178/1750) ; Sent. Parisienses, p. 52; Ysagoge in theologiam, p. 74. 3 III Reg. III, 9 . 4 Cf. Ps. XXXVI, 27. 5 Cf. Jerem. I , 10, and Gloss. ord. ad vv. ut evellas.

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(Distinctio secunda) (De circumstantiis peccatorum )

(Questio Ia.

De circumstantiis secundum Augustinum) .

Post hec dicendum est de circumstantiis peccatoruma , sine quibus non potest sciri quantitas peccati, et nisi sciatur quantitas peccati, non potest sciri quanta penitentia alicui peccato sit iniungenda . Et tamen notandum quod quedam circumstantie sunt de substantia ipsius d peccati ; ut adulterium est fornicatio que fit in coniugata muliere./ Coniugium autem circumstantia est ex f. 9va R qua talis fornicatio fit adulterium . Sunt autem alie circumstantie que sunt quasi accidentales ¹ , et quasi a longe circumstant peccatum et ipsum aggravant vel e diminuunt quandoque, ut ' inferius patebit . De quibus circumstantiis ita scribit Augustinus in libro de peni tentia sic dicens : consideret unusquisque/ qualitatem³ / criminis in f. 6ra L loco, in temporek, in perseverantia, in varietate persone, et quali f. 11vb C hoc fecerit tentatione, et in m ipsius vitii multiplici executione. Oportet enim fornicantem penitere secundum sui status excellen tiam aut officii, aut secundum modum meretricis P et ¶ in modo sui operis , et qualiter turpitudinem suam peregerit ; si in loco sacrato 2 aut cui debebats exigentiamt fidei, ut sunt domus dominorum et aliorum multorum ; si in tempore orationi constituto, ut sunt festivi tates sanctorum et tempora ieiunii. Consideret " quantum perse veraverit et defleat quod perseveranter peccaverit et quanta victus fuerit impugnatione . Sunt enim qui non solum non vincuntur sed ultro se peccato offerunt, nec expectant tentationem sed preve niunt voluptatem et pertractant secum quam multiplici actione vitii delectabiliter peccent . Omnis ista varietas confitenda est et deflenda, ut cum cognoverit quia peccatum est multum cito inveniat deum a. de circumstantiis peccatorum dicendum est, C b. om. quantitas peccati — non, C c. om . R d . illius, R e. circumstant peccata et ipsa aggravant et, R f. add. hec eadem, R g. patebit inferius, L; patebunt, R h . sic, R i. considet? C j. add sui, L; quantitatem, R k. add. et , R 1. fecerint, C m. om . et in, C n. etiam , R o. excellentiam sui status, C ; exigentiam, R p. meretricii , R q. etiam , C r. operis sui, LL s. debeat, L t. excellentiam, C u. consideretur, C v. peccavit, C, L x. om. R y. quod multum est peccatum, R w. fuerit victus, C

1 Cf. ROBERTUS DE COURÇON, p. 303. 2 LOMBARDUS, Sent. , L. IV, d . xvi, c. 2, omits to si in tempore.

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propitium . In cognoscendo augmentum peccati sui inveniat se cuius ab etatis fueritaa, cuius sapientie et ordinis ³, et statum omnem alterius consideret ac non peccantis. Immoretur in singulis istis et sentiat modum criminis, purgans lacrimis omnem qualitatemad vitii. f. 9vb R De fleat virtutem qua interim caruit. Dolendum etenim est et dolore purgandumae non solum quia peccavit sedat quia se virtute privavit ^. Nam licet speret se consecuturum veniam, dolere tamen potest quod non promeruitag unde remunerariah confidat . Anxietur et doleat quod modo at effugiens de preteritis penam miser non penitentie expectatas gloriam ; cuiusak omne tempus quam brevissimum est, debuit decertavisse ad consequendum premiumal . Defleat etiam quoniam am offendens in uno, factus est omnium reus . Ingratus enim f. 12ra C exstititan qui plenus virtutibus deum non omnino ao timuit. In hoc enim peccator quilibet ap fit culpabilior quod est deoaa acceptior. Ideo enim Adam plus peccavitar quiaas omni bono abundavit . Etiam at alio modo offendens in uno reus est omnium, quia omnis virtus patitur detrimentum ab uno vitio ... Unde omnis virtus cuilibet crimini est deflenda, et de omnibus virtutibus quas unicum vitium fugavit indulgentia est petenda. Animadvertere etiam oportet et animadvertendo deflere animam proximiau quam deo fornicator eripuit, vel ereptam in malo confirmavit, et quod exemplum exstitit in operatione av sui criminis cui magis profuisset si aliis fuisset causa conversionisaw. Gemat itaque aliorum vitam in sua vita corruptam et amissum commodum proximi quod nonax dedisset exemplumay boni . Item Augustinus . Caveat spiritualis iudex sicut non commisit crimen nequitie, ita non careat munere scientie . Oportet enim ut

ac. consi ab. omnem statum , R aa. om . C z. et discutiat, L af. add. deret alterius, L ae. add. est, L ad. quantitatem, R ai. add. non, R ah. remunerare, C ag. meruit, L etiam , R al. premia, L ak. gratiam qui, R aj. penam expectat et non, L ap. enim ao. omnino non, L an. excitet, C am . quod, L ar. plus peccavit aq. deo est, C peccat magis quilibet, add . et, R au. litura, L at. add. in, C ; et, R as. post corr. C Adam, R ax. om. C, L aw. conversationis, R av. operationem , R ay. exemplo, L

3 LOMBARDUS, loc. cit. , omits to immoretur. 4 LOMBARDUS, loc. cit., omits to defleat. 5 LOMBARDUS, loc. cit., quotation ends. 6 Ps . AUGUSTINUS, De vera et falsa poenitentia, c . XIV, n. 129 (PL. 40/ 1124, 1125) ; c . 1 , D. V, de poenit.

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sciat cognoscere quicquid debeat iudicare . Iudiciaria enim potestas hoc expostulat ut quodaz debet iudicare discernat . Diligens inquisi- f. 10ra R tor, subtilis investigator, sapienter et quasi astute interroget a peccatore quod forsitan ignorat vel per verecundiam velit occultare. Cognito ba itaque bb cri/mine, varietates eius non dubitet investigare, f. 6rb L 7 ut locum et tempus et cetera que be supra diximus in exponenda eorum qualitate . Quibus cognitis, assit benevolus , paratus erigere bd et secum onus portare . Habeat dulcedinem in afflictione 8, pietatem in alterius crimine, discretionem in varietate . Adiuvet be confiten tem bi orando et eleemosynas faciendo et cetera bona pro eo faciendo. Semper enim iuvet bg leniendo, consolando , spem promittendo , et, cum opus fuerit, increpando. Doceat bh loquendo, instruat operando. Sit particeps doloris qui particeps vult esse gaudii. Doceat perseveran tiam 10 que sola promeretur bi coronam bj./ f. 12rb C Ex his verbis Augustini patet quam necessarium sit sacerdoti scire circumstantias peccatorum tam ad cognoscendum bk quanti tatem bl peccatorum quam ad sciendam bm mensuram penitentie iniungende pro peccatis . Quedam enim bn circumstantie augent peccata, quedam diminuunt peccata : ut si quis bo fornicetur in loco sacro bp vel in die sancta augetur peccatum 11. Similiter si quis furetur pre angustia famis diminuitur peccatum 12. Sed quia circumstantie plenius et perfectius distinguuntur in secularibus litteris, quid de eis dicant ba philosophi utile est intelligere br .

bc. bb. om . R ba . post corr . C az. ut sciat quid, R be. post corr. C bd. exigere, C, L et circumstantias quas, R bi. mere bf. add. in, C bg. add. eum, R bh. doleat, C, L, R tur, L bj. add. rubr. Ut sacerdos sciat circumstantias peccatorum , C; De eodem, L; Quod necessarium sit sacerdoti scire circumstantias bl . peccatorum secundum Augustinum, R bk. cognoscendam, C qualitatem , R bm . sciendum, R bn. om. C bo. aliquis, L bp. sancto, C bq. dicunt, R br. add. rubr. Circumstantie peccati, R

7 LOMBARDUS , Sent. , L. IV, d . xix, c . 4 omits to quibus. 8 LOMBARDUS, loc. cit., omits to discretionem. 9 Lombardus, loc. cit. , diverges at this point. 10 Ps. AUGUSTINUS, op. cit. , c. XX (PL. 40/1129 , 1130) ; c . 1 , D. VI, de poenit. 11 Cf. Sent. Divinitatis, p . 153* ; SIMON TORNACENSIS, Disputationes, p. 65. 12 Cf. YD . XIII , 42 ; S. KUTTNER, Schuldlehre, pp. 294-298.

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(Questio IIa. De circumstantiis in secularibus libris).

Victorinus autem dicit septem esse circumstantias que notan turb hoc versu : quis, quid, ubi, quibus auxiliis, cur quomodo, quando ¹. ubic solet queri cum per « quid» designetur ipsum factum, quomodo < «> sit circumstantia, cum nihil possit esse circumstantia sui ipsius. Sed de hoc inferius dicetur. Tullius autem in prima rhetorica apertius et expeditius dividit circumstantias in duo membra, scilicet attributa persone et attri buta negotio 2 , quod quomodo sit, commodum est breviter in vestigare ; hoc tamen prenotato quod « circumstantie» dicuntur quia circumstant ipsam substantiam persone vel facti, sicut suis nominibus significatur ' , et preter significationem nominis persone vel nominis facti aliquid adiciunt quod pertinet ad laudem vel ad vituperium utriusque¹ : ut cum dico Titius fornicatus est in loco sacrok, vel Titius sacerdos fornicatus est ', preter significatio nem huius nominis « Titius » vel huius nominis < «fornicatio >> m circumstantia sacerdotii et ciunt P 3.

circumstantia loci

multum adi

Omnis igitur circumstantia secundum Tullium attenditur ex attributis persone vel exs attributis negotio *. Attributa persone dicuntur omnia accidentia considerata circa a. Victorius, C, R b. add . in, R c. hic, R d. quid, L e. investigare commodum est breviter, L f. significantur, C, R i. add . persone g. pertineat, R h. que ad laudem pertinent , C scilicet vel facti, L j. dicitur, C k. sancto , C 1. add. in loco sacro, vel Titius sacerdos fornicatus est, L m. om. nominis --fornicatio, C n. vel, L o. circumstantia loci et circumstantia sacerdotii, R p. add. rubr. De attributa persone, L ; Descriptio q. om. L circumstantie secundum Tullium , R r. add . vel , C s. om. L A classic verse still used in moral theology. VICTORINUS, Explanatio in rhetoricam M. Tullii Ciceronis, pp. 213 , 220, quis, quid, cur, ubi, quando, quemadmodum, quibus adminiculis ; BOETHIUS, De differentiis topicis (PL. 64/1212), quis, quid, cur, quomodo , ubi, quando , quibus auxiliis; IDEM, Locorum rhetoricorum distinctio , nn . 1 , 2 ( PL. 64/1223),... quando, ubi, quomodo... Cf. ROBERTUS PULLUS, Sent. , L. VI, c. 52 (PL. 186/901 ) ; IOANNIS SARESBERIENSIS, Metalogicon, ed . C.C.I. WEBB, pp. 83 , 84 ; CANTOR, t. II, pp . 206, 279 ; Robertus de Courçon, p . 302 . 2 CICERO, De inventione rhetorica, L. I, c . xxiv, n . 34, p. 33. 3 Cf. SIMON TORNACENSIS, Disputationes, p . 65. 4 CICERO, op. cit. , loc. cit.

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personam ipsam/ t , ex quibus potest colligi " aliquid ad peccatum f. 12va C gravandum . Attributa negotio sunt omnia accidentia que possunt considerari circa ipsum negotium, id est circa ipsum peccatum ratione ipsius facti, non ratione ipsius persone, unde possit augmentum peccati considerari. Quid autem hic dicatur «persona» patet, homo videlicet tantum , cum soleat dici «persona» rationabilis creature individua essen tia 5. Negotium/ autem vel factum vel peccatum hic dicitur omne/ f. 6va L f. 10va R dictum vel factum vel concupitum contra legem deiy 6. Sunt autem undecim² attributa persone, id est aa undecim ab circumstantie considerate ex proprietatibus adiacentibus ipsiac persone ad, videlicet nomen, natura, victus, fortuna, habitus, affectio, studium, consilia, facta, casus, orationes . Et hecae omnes cir cumstantie intelliguntur per hoc nomen «quis» af ; cetera autem circumstantie sex, scilicet quid, ubi, quibus auxiliis, cur, quomodo, quando numerantur interag attributa negotio ut inferius patebit ah . Illa autem circumstantia que «nomen» dicitur que attenditur scilicet ex aliqua proprietate nominis vel cognominis ai vel agno

v. om. L w . ratio u. colligi potest, L t. ipsam personam, R y. add. rubr. in marg. altera manu , De x. individui, L nalis, R aa. om. id est , R z. novem, L; om. R XI attributis, C ad. add . rubr. Circumstantie persone, R ac. post corr. C ab. om. L af. add. in predicto versu tali, ae. orationes casus et, om . hec, L scilicet quis, quid, ubi , quibus auxiliis, cur, quomodo, quando, L ah. add. rubr. Prosequitur de nomine, R ag. vitia, C, R ai. post corr. C

5 This is the version of Boethius' definition given by PETer Cantor, f. 154va. BOETHIUS, De persona et duabus naturis, c . III (PL. 64/1343), naturae rationalis individua substantia ; ROBERTUS MELUDINENSIS, Sent., t. I, p. 176, and see t . II , p. 57, n. ad line 13 ; Gandulphus, p . 17 . rationabilis naturae individua essentia, PETRUS PICTAVIENSIS , Sent., L. I, p. 280. rationalis substantiae individua natura , S. Sent. , tr. I , c. 9 (PL. 176/56) . rationabilis substantia individuae naturae, Sent. divinitatis, p. 163. substantia rationalis individua, Sent. parisienses, p. 30 ; Ysagoge in theologiam, pp. 162, 163, 262 . 6 S. AUGUSTINUS, Contra Faustum , L. XXII, c. 27 (PL. 42/418) ; LOMBARDUS, Sent. , L. II , d . xxxv, c. 1 . 7 CICERO, op. cit. , loc. cit.; VICTORINUS, Explanatio in rhetoricam M. Tullii Ciceronis, p. 214.

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minis vel prenominis alicuius parum valet ad presens negotium , excepto eo quod sepe presumptio potest fieri de malo contra illum al qui ab aliqua malitia nomen ak traxital. autem hic vocamus omnem proprietatem corporis vel anime a natura humana, non ab hominis industria inditam am. Sunt autem circumstantie persone que in natura attenduntur sexus, natio, patria, cognatio, etas corporis, commodis etan incommodis a dote nature consideratis . Similiter et in anima, utao acumen velap hebetudo ingenii, libera litasaq velar benignitas, affabilitas as, officiositas ut cum aliquis gratiosus et promptus est ad impendendum aliis at obsequia vel beneficia et similia, cum quibus et eorum contraria intelliguntur. scilicet utrumau sit masav vel femina . « Natio » , ut f. 12vb C scilicet aw consideretur de qua provincia quis sit/ oriundus . , utax consideretur de qua civitate quis sit oriundus. f. 10vb R quod est «transitus» > 29, quia tunc transivit angelus exterminator omnes domos iudeorum in Egypto ubidn in superliminari domus esset scriptum «thau» , id est signum crucis sanguine agni, nec ullum tetigit in domo illa do, sed in aliis dp occidit omnem primogenitum30. Christus enim da illa die transivit a passibilitate in dr impassibilitatem, et a morta litate in immortalitatem ds 31 . Declinatur autem dt : hoc pascha, huius du pasche, sicut : hocdv manna, huius manne dw, contra regulam desinentium in dx « < a» dy in neutro genere. Parasceve in nominativo dz declinatur, genitivo ea parasceves eb, parasceven in accusativo ec, et in omnibus aliis

de. illa die, C df. add. et, C dd. add. in, R dg. post lituram , C dh. ad. postea, C dj. in marg. di. add. in, C dk. add. dies, C altera manu, add . parasceve sive, L; om. R dl. add . in, C dm. add. sequenti, C dn. post corr. L do. illa domo, R dp. add. domibus, C dq. in, C ; etiam, R dr. s. script. L ds. add. et, R dt. om . R du . om . R dv. s. script. L dw. om. huius, ne, R dx. scilicet, C dy. add . dz. Parasceve autem, C in a, R ea. add. huius, L eb. paras ec . et accusativo parasceven , R ceves in genetivo, C

27 It was the custom in many churches for the bishop to give a general, non-sacramental absolution on Maundy Thursday, N. PAULUS, Geschichte des Ablasses, Bnd . I, p. 102. 28 Cf. De officiis ecclesiasticis, c . 20, in Appendix ad Hugonis opera dogmatica (PL. 177/450) ; IOANNES Beleth, c. 96 (PL. 202/97). 29 Cf. S. ISIDORUS, De ecclesiasticis officiis, L. I , c . xxxii , n . 2 (PL. 83/ 767) ; IOANNES BELETH, c. 113 (PL. 202/117, 118) ; GUIDO DE ORCHELLIS , S. de officiis, p. 56. 30 Cf. Ex . XII , 23, 29. IOANNES BELETH, loc. cit. 31 Cf. S. ISIDORUS, op. cit. , L. I, c. xxxii, nn. 2, 3 (PL. 83/767) ; IOANNES BELETH, c. cit. (PL. 202/118) ; Guido de ORCHELLIS, op. cit. , loc.cit.

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casibus terminatur in «e ». Eodem modo declinatur pentecoste ed,3... stes ee,... sten er, in nuetro genere . Et debet esse semper accentus eg in fine, quia barbare sunt terminationes. Omnis autem eh barbara Idictio habet accentus in fine. Dicitur autem pentecoste a «penta» quod est quinque,/ et f. 58ra R eo latine . Ascensio autem domini dicitur quia dominus eo die ascendit in celum secundum carnem et adhuc quotidie ascendit in membris suis. Unde in fine hymnorum de ascensione domini dicitur : Gloria tibi domine qui scandis supra sidera 36, non dicitur : qui ascendisti supra sidera ep . Notandum etiam quod assumptio beate Virginis 37 non dicitur natalis eius sicut aliorum sanctorum, quia ipsa ea creditur er deces sisse sine dolore mortis. Ideo dicitur fuisse assumpta es/ in corpore f. 48va C et in et anima eu.

Item ev, dicitur festum santi Ioannis Evangeliste ante portam Latinam 38, quia in eo loco fuit missus in dolium ferventis olei . ed. add . huius, L ee. tes, L, R; add. in accusativo, L eh . om . R ef. ten, R eg. debent esse accentus semper, C ei. om. id est quinquaginta, R ej. om . id est quinquaginta , sunt dies post lituram, L ek. om . R el. letitia, R em. habebant, C eo. rogatio dicitur, C en. litania, supra post lituram, add . autem, L er. add. esse assumpta in corpore ep. post lituram, L eq. om . R es. add. et quia ipsa creditur et in anima, quia etiam creditur, C eu. add. et quia ita creditur, R assumpta, L et. om . R ev. om . assumpta - item, C

32 Cf. πεντηκοστὴ (ἡμέρα ). 33 See pp. 282, 1.11-1. 15 34 Cf. IOANNES BELETH, C. 131 (PL. 202/136, 137) . 35 See p. 274, 1. 3-1. 17. 36 Cf. G. M. DREVES, Analecta hymnica, t . II, p . 48, nn . 47, 48 ; Breviarium ad usum insignis ecclesiae Sarum, fasc. I, cols. dcccclviii , dcccclxiii ; throughout the octave except on Sunday, col . dcccclxviii . 37 August 15th. 38 May 6th.

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Festum sancti ew Michaelis celebratur bis ex propter duo miracula que contigerunt, unum in Monte Tumba ey, aliud in Monte Gargano ez 39. Quare autem celebraturfa festum omnium sancto rum simul et semel in anno omnibus patet. Notandum autem quod non celebratur aliquod festum alicuius sancti de veteri testamento, quia omnes cumfb moriebantur descenderunt in infernum donec Christus venit et per passionem suam redemit genus humanum 40. Beatus autem Ioannes Baptista f. 58rb R de novo testamento satis fc fuit, quia contempora/neus fuit Christus et baptizavit 4¹, quod pertinet ad novum testamentum . fd Innocentes autem fa dicuntur de novo testamento fuisse fe, quia Christi fuerunt contemporanei , et pro Christo occisi 42, et fg ideo celebratur festum eorum 43. Verumtamen quia non fuit porta celi aperta fhquando passi sunt, quia Christus nondum passus est quifi aperuit portam celi et fregit vectes ferreos inferni, ideo in festo k Innocentium in quibusdam ecclesiis fl non fm cantatur ad missam alleluia, sed tractus quidam cantaturfn 44.

ew. beati, C ex. bis celebratur, R ey. Tuba, C ez. add. utrum autem debeat dici garganus media producta vel corrupta patet per hos versus : est mons garganus , vir garganus , unde Lucanus apuliis adriacas exit garganus in undas, L fa. celebretur, C fb. quam fc. sacer, L fd. etiam , L fe. fuisse de novo testa cito, R mento, C ff. fuerunt contemporanei Christi, C ; post lituram, L fg. post lituram, L fh. aperta porta celi, R fi. add. qui, C fj. portas, om. ferreos, C fk. festis, R fl. ecclesiis quibusdam , L fm . nec, C fn. contractus quidam, om . cantatur , add . rubr. Quo modo sit orandum , C ; add . rubr. De orationibus quotidie dicendis , LXXXX , R

39 May 8th. , September 29th. Cf. IOANNES BELETH, CC. 129, 154 (PL. 202/134, 154) ; AA. SS. , September, t. VIII , pp. 74a-79b, 54a-63b. Monte Tumba was the old name for Mont-St-Michel. 40 Cf. IOANNES BELETH, c. 96 (PL. 202/97) ; Sent. parisiensis, p. 41 . 41 Cf. Mt. III, 11 ; Mc. I , 8 ; Lc. III , 16 ; Jn . I , 26 ; Sent. parisiensis, pp. 41 , 42. 42 Cf. Mt. II, 16. 43 December 28th. 44 Cf. IOANNES BELETH, C. 70 (PL. 202/78) ; De officiis ecclesiasticis L. III, c. 8, in Appendix ad Hugonis opera dogmatica (PL. 177/442). GUIDO DE ORCHELLIS, S. de officiis, p . 39, denies this explanation. In the Sarum Missal, p . 32, the feast has a Gradual , Alleluia, and Sequence.

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(Questio IIIIa. De orationibus quas laici debent dicere . ) Post hoca dicendum est laicis ut quotidie septies laudent deum et dicant dominicam orationem b et credo in deume 1 , et nisi sciant , debet eis iniungi ut eant et discant, et postead redeante ad penitentiam . Si autem plus possunt scire, bonum est ut scianth salutationem beate Virginis que talis est: Gaude, sancta Maria¹ dei genetrix, virgo immaculata, gaude que gaudium ab angelo suscepisti. Gaude que genuisti eterni luminis claritatem . Gaude mater. Gaude, sancta dei genetrix virgo que sola mater es intacta. Te laudat omnis factura, genetricem lucis . Sis pro nobis, quesumus, virgo¹ perpetuam, inter ventrix 2 ad dominum nostrum Iesum Christumº. Et ut sciat ave▸ Maria 3 et cetera a et psalmum penitentialem, si C. om. in deum , L a. postea, L b. orationem dominicam, R f. est de oratione ut e. om. et, post reddant, L d. post, R generaliter omnibus iniungenda est. Quilibet enim Christianus tenetur quotidie laudare deum et orare deum . Unde quilibet christianus tenetur scire dominicam orationem et credo in deum Patrem, per que debet laudare deum et orare deum. Et nisi hoc sciat debet ei iniungi quod g. poterit, C ipse vadit et addiscere et postea veniat ad, C 1. om . C k. lucem, C j. tu, C i . om. C h. sciat, C n. virgo perpetua quesumus ad m. virgo perpetua quesumus, R 0. add . fil/ium tuum, qui cum f. 33ra L do/minum interventrix id est, L Patre et Spiritu Sancto vivis et regnas, deus per omnia secula seculorum , C f. 48vb C q. gratia plena, C p. Virginis scilicet ave, C 1 Knowledge of the Pater and Credo was demanded throughout the Middle Ages, C. J. HEFELÉ -- H. LECLERCQ, Histoire des conciles, t . V, ii, pp. 1744-1750 ; D. W. ROBERTSON Jr. , The Manuel des péchés and an English Episcopal Decree, p . 441. 2 Cf. S. PETRUS DAMIANUS , De variis miraculis (opusc. XXXIV), (PL. 145/588) ; S. ANSELMUS, Hymni et psalterium de S. Maria (PL. 158/ 1046, col. 3) ; Ancrene Riwle, p. 42 ; A. G. LITTLE, Liber exemplorum, p. 24, n. 41 ; E. S. DEWICK, Facsimiles of the Horae B.M.V. , col . 29, antiphon at Terce ; The Processional of Chester, p. 21. See A. WILMART, Auteurs spirituels et textes dévots, pp. 331-333. 3 Odonis episcopi parisiensis synodicae constitutiones, communia pre cepta, c.10 (M. 22/681) , seems to have been the first official mention of the Ave Maria. Knowledge of it was considered fundamental in the XIII cent. HEFELÉ-LECLERCQ, op. cit. , t. V, ii , p . 1747 ; for the deve lopment of the Ave see pp. 1734-1759.

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potest , scilicet miserere mei deus et cetera. Sed non debent cogi laici ut sciant ista, sed tantum moneri ". Verumtamen quilibet cogi debet ut sciat benedictionem ecclesie , scilicet, in nomine Patris et Filii et Spiritus Sanctix. Bonum autem valde esset quod clerici scirent predictam salu f. 58va R tationem beate Virginis, scilicet aa Gau/deab et cetera . Legitur autem ac inter miracula beate Virginis quod quidam clericus fuit ad valde lascivus et tamen quotidie solebat intrare quoddam orato rium beate Virginis et ibi dicere salutationem predictam ae. Postea vero af cum quadam nocte transiret quemdam pontem ut iret ad adulteram suam , precipitavit eum diabolus in aquam de ponte ag, et cum illeah cepisset dicere predictam a salutationem a venit beata Virgo et extraxit eum ak de aqua, et precepit ut rediretal ad penitentiam, et sic salvus factus est 5. Multi etiam habentam in memoria quotidie angelum qui eis deputatus est ad custodiam, et dicunt hos duos an versus ao : Angele qui meus esªp custos pietate superna, me tibi commissum serva, defende, guberna “ . Multi etiam dicunt quotidie aa orationem beate Augustini que r. om . si potest, C S. om . cetera sed, C t. debet cogi laicus ut sciat, C u. add. debet, C v. cogi debet quilibet C ; illi cogi debent, R w. sciant, R x. add. est etiam quedam alia salutatio beate Virginis valde commendabilis que talis est, rubr. Salutatio beate y. ut, R Virginis, add. antiphona Gaude ut supra, C ; et cetera, L z. salutationem predictam, R aa. om. R ab. add. Maria, L; - legitur, enim, C add. mater, R ac. hanc salutationem, om. — ae. predictam salutationem, C ad. erat, C af. om . L ag. de ponte in aquam, C ah. ipse, C ai. illam , L aj. cepis set ille dicere salutationem predictam , R ak. illum , R al. eum ut iret, R am. habent etiam, C ao. add. rubr. an. om . R aq. om . R Salutatio angeli, C ap. s. script. L

4 Ps. L. 5 The antiphon does not seem to have been commonly attached to this legend, see A. G. LITTLE, Liber exemplorum, p. 24, n. 41 ; S. PETRUS DAMIANUS, De variis miraculis, (opusc. XXXIV) (PL. 145/588) ; IACOBUS A VORAGINE, Legenda aurea, c. CXIX, n . 2, p. 513 . See A. MUSSAfia, Studien zur den Mittelalterlichen Marien-Legenden, p . 41 ; C. NEUHAUS, Die lateinischen Vorlagen zu den altfranzösichen Adgar'schen Marienlegenden, II u . , III Heft, pp. 33, 34. • The first strophe of the Quaterniones Malchi ad angelum suum by Reginald of St. Augustine's, Canterbury, in G. M. DREVES, Analecta hymnica, t. L, pp . 379-383, and see t. XXXIII , p . 24 , n . 17 ; A. Wilmart, Auteurs spirituels et textes dévots, pp. 554-557.

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talis est : meminerim te, dominear, intelligam teas, diligam teat ". Preterea omni penitenti iniungendum est ut quotidie au faciat signaculum sancte crucis in fronte et in av pectore suo , et dicat aw : in nomine Patrisax et cetera. Et si potest scire dicat hunc versum : Per crucis hoc signumfugiat procul omne malignumay. Preterea az iniungendum est ba ut bb dicat bc Pater noster pro animabus bd benefactorum suorum be de quorum beneficiis modo forte vivit bf , et forsitan ipsi cum magno peccato be adquisierunt ea que dederunt filiis et filiabus bh suis, et ideo modo sunt bi in purgatorio pro illis, vel b forte in peiore loco. Unde valde inhu manus est qui non subvenit eis in orationibus et eleemosynis suis . Preterea, quodammodo maior eleemosyna est subvenire defunc tis quam vivis, quia/ mortui non possunt mendicare, sed vivi sibi f. 58vb R mendicando possunt bk necessaria bl adquirere bm. Preterea cum/ transit aliquis per cemeterium ibi precipue debet f. 49ra C bn quorum bo corpora dicere Pater noster pro animabus eorum ibi requiescunt bp 8. Unde in quibusdam locis bona est consuetu do bq quod parochiani antequam ingrediantur ecclesiam br cir cueunt bs cemeterium bt et dicunt Pater noster pro quiescentibus bu in eo, quia credendum est quod multa corpora sanctorum ibi quiescunt by qui possunt eis bw subvenire apud deum . Videat etiam bx quilibet by christianus quod omni nocte ante quam dormiat commendet se deo cum signo bz crucis et dicat Pater noster ca, et credo in deum.

ar. om. R as. add. domine , C at. add . domine , R au. om . R av. aw. crucis ――― dicat in marg . altera manu , L om . L, R ax. add. et Filii, L ay. signum et cetera , R az. add . cuilibet christiano , C ba. om . R bb. add. quotidie septies dicat pater noster propter septem horas canonicas de quibus legitur in psalmo septies in die laudem dixi tibi . Preterea iniungendum est cuilibet christiano ut quotidie, C bc. dicant , L bd. add . parentum et, C be. om . с bf. vivunt, L, R bg. add. labore et dolore , R bh. om . et filiabus, R bi. sunt modo , C bj. et, C bk. om. sibi , possunt mendicando , L bl. possunt sibi necessaria mendicando , R bm. perquirere , L bn. illorum , C bo. post lituram , C bp. quiescunt , C br. ad eorum officia, R bq. post lituram , R bs. circuerunt , L, R bt. cemeteria , R bu. requiescentibus, R bv. quiescant , L; requiescant , R bw. eis possunt, C bx. ergo , L ca. dominicam orationem, C by. omnis , R bz. add . sancte , R

7 Non inveni. 8 Cf. Constitutiones domini Willelmi de Bleys, 1229, c. 8 (M. 23/177) .

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Dicunt etiam multi et cb sancti viri quod omnes clerici qui habent ecclesiastica beneficia quotidie debent ex debito dicere placebo et dirige 9 pro animabus defunctorum de cc quorum bonis cd vivunt ce. Si enim et tenentur benefacere cg vivis benefactoribus f. 33rb L et orare pro illis, multo/ fortius debent pro mortuis ch qui sibi non ci possunt subvenire . Ad minus autem si talis est cj

clericus vel ck quicl nescit vel qui cm non en potest dicere illas exequias per co se, debet saltem habere vicarium qui dicat quotidie cp pro eo cq.

(Distinctio quarta) (De officiis penitentium . )

(Questio Ia. De officiis in genere . )

Preterea providenduma est b omnibus ut ipsi inquirant a penitente quid sit eius officium , quia quedam officia sunt que ex toto peccata sunt, ut meretricum officium et histrionum . Quedam sunt que vix sine peccato possunt exerceri , ut mercator et mangonum¹ , quia sicut ait Gregorius : difficile est inter ementis et vendentis commercium peccatum non intervenire¹¹ . Quedam autem ex toto sunt inutilia, ut eorum qui faciunt coronas floridas f 59ra R et decios sive talos ad ludendum./ Quedam officia necessaria

cc.in marg. C cb. cd. beneficiis, R ce. om . , est om . C litura, L cf. autem , C cg. post lituram , R ch . fortius tenentur orare pro defunctis benefactoribus suis, C ci . s. script. L ck. om . R cj. om. C cl. qui in marg. , vel, L cm. om . L, R cn. CO. pro, C in marg. L cp. quotidie dicat, add . illas exequias, C cq . add . rubr. De officio cuiuslibet, C ; add. rubr. De officiis, R a. previdendum , R b. providendum est preterea, C C. add . f. om . L ; sacerdotibus, C d. quod, C, L, R e. officium eius, R i. ma officium meretricum , R g. in marg. L h. excerceri , C k. in gistrum , L; magnonum , R j. non intervenire peccatum, C 1. decias, C ; post corr. L ; coronas floridas marg. L; sunt ex toto R et decios faciunt, R

⁹i.e. vespers and matins of the dead . IS. LEO, Epistolae, L. XI, ep. 167, inq. 11 (PL. 54/1206), and ascribed to him by BD . , II , 128 ; XIX , 95 ; YD. , VI , 202 ; c. 2, D.V. , de poenit.

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suntm, sed vix " fideliter exercenturº, ut officium mercenariorum P et a magistrorum puerorum et similia . Cum igitur meretrices velr histrioness veniunt ad confessionem, non est eis danda penitentia nisi ex toto relinquant talia officia , quia aliter salvari non possunt. Item , idem agendum est " de usuariis qui vivunt tantum de usura v.

(Questio IIa. De histrionibus . )

Sed notandum quod histrionum tria sunt genera¹ . Quidam a enim transformant et transfigurant corpora sua per turpes saltus vel per turpes gestus, vel denudando corpora tur/piter, vel f. 49rb C induendo horribiles loricas e veld larvas e, et omnes tales damnabiles sunt nisi relinquant officia sua . Sunt etiam alii histriones qui nihil operantur sed curiose agunt , non habentes certum¹ domicilium, sed circueunt ' curias magnatum et loquuntur obprobia et ignominias de absentibus . Tales etiam damnabiles sunt, quia prohibet Apostolus cum talibus cibum sumere 3. Et dicuntur tales scurre vagi, quia ad nihil aliud utiles sunt nisi ad devorandum et maledicendum 4. m. sunt necessaria, R n. in marg., nihil in textu, L O. excer s. his centur, C, L p. mercatorum , R q. om. C r. et, R v. add triones vel meretrices, L t. faciendum, C u. om . L rubr. Tria genera histrionum, R a. om . usura - quidam , R b. denudant , R c. in marg. L e. om . vel larvas, R f. add. ideo, C d. turpes, om. loricas vel, C i. om . C h. autem, R j. circuerunt, C g. sua officia, C k. add . ad, C 1 For comments on the following, see E. FARAL, Les jongleurs en France au moyen âge, pp. 70, 94, 148 n. 3, 290 n. 101 ; L. GAUTIER , Les epopées françaises, t . II , pp. 21-24, 50, 211 ; E.K. CHAMBERS, The Medieval Stage, vol. I, pp. 59-62, 71 , 73 , vol . II , pp. 262, 263 ; H. RUBEL, Chabham's Penitential and its Influence in the Thirteenth Century. 2 Cf. II Thes. III, 11. 3 I Cor. V, 11. ♦ Cf. CANTOR, f. 145vb, Proprie dicitur histrio qui in gestibus quibus dam tradit proprium corpus ad ludibria . Sed habetne extendi illud nomen etiam ad illos qui sine gestu omni recitant enormia vel effeminata carmina? Nonne eque infames sunt illi qui sequuntur castra principum et non deserviunt nisi de turpiloquio vel vaniloquio? Apostolus omnes tales precipit excommunicare. De ioculatoribus autem qui non exponunt corpora sua ludibrio nec turpia nec effeminata dicunt, credimus quod sustineri possunt.

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Est etiam tertium genus histrionum qui habent instrumenta musica ad delectandum homines, sed talium duo sunt genera. Quidam enimm frequentant publicas potationes et lascivas con gregationes ut cantent" ibi lascivas cantilenas , ut moveant P homines ad lasciviam , et tales sunt damnabiles sicut et alii . Sunt autem alii qui dicuntur ioculatores qui cantant gesta princi pium et vitas " sanctorum et faciunt solatia hominibus vel in egritudinibus suis vel in angustiis suis et non faciunt nimias w X turpitudines sicut faciunt saltatores et saltatrices et alii qui f. 59rb R ludunt in ima/ginibus inhonestis et faciunt videri aa quasi quedam phantasmata ab per incantationes vel alio modo . Si autem non faciunt ac talia sed cantantad instrumentis suis gesta principum ae et alia utilia ut faciant solatia hominibus sicut dictum est, bene possunt sustineri tales, sicut ait Alexander papa af cum quidam ioculator quereret ab eo utrum posset salvare animam suam in officio suo. Quesivit enimag papa ab eo utrum aliquod aliud sciret opusah unde vivere posset al , et al respondit ioculator quod non. Permisit igiturak papa quod al ipse viveret exam officio suo, dummodo an abstineret ao a predictis lasciviisap et turpitudinibus ".

n. et cantant, C o. cantilenas 1. enim , L m. add. sunt qui, R r. damnabiles lascivas, L p. moneant, R q. lascivias, L t. histriones, R u. vitam , L, R v. sola sunt, C s. om . C tium , C w. inimicas, C x. et saltatrices in marg. altera manu, L y. vel saltatrices vel, R z. post corr. L aa. ludos, R ab. add. vel, C ac. faciant, L ad. add. in, C ae. add. et vitas sancto ah. ab eo papa rum , R af. papa Alexander, C ag. om . R utrum sciret aliquod opus, C ; opus sciret, R ai. posset vivere, L am . om. C ; de, R ak. autem , R al. ut, C aj. om . C ao. add. an. dummodo , «modo» in marg., C ; «dum» in marg. L se, R ap. lascivis, R

5 Cf. CANTOR, f. 107vb, Item, distinguendum est modicum in superio ribus de ioculatoribus. Quidam enim cum ludibrio et turpitudine sui corporis acquirunt necessaria, et deformant imaginem dei, de talibus vera sunt que diximus. Sed si cantant cum instrumentis de gestis rebus ad recreationem vel forte ad informationem vicini sunt excommunicationi. Unde quidam talis cum accessisset ad papam Alexandrum et quessisset ab eo utrum posset salvare animam suam sic sibi victum queritando cum aliter nesciret, papa nec dedit licentiam ioculatori nec prohibuit. Et forte dedisset licentiam nisi per consequentiam illius concessio illius traheret ad ampliorem licentiam. For the account of Alexander's action see also Verbum abbreviatum, c. 84 (PL. 205/1253).

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293

Notandum est aq preterea quod omnes peccant mortaliter qui dant/ scurris vel luctatoribus ar vel predictis histrionibus aliquid f. 33va L de suo, quia sicut dicit canon : histrionibus dare nihil aliud est quam perdere, et iterum : histrionibus dare nihil aliud est quam demonibus as immolare at 6, quoniam au qui dant eis fovent eos in errore suo, quia si nihil eis daretur av, relinquerent officium suum .

(Questio IIIa. De monomachis .)

Est etiam aliud officium quorumdam qui dicuntur pugiles vel a duelliones vel monomachie qui locant operas/ suas ad pugnan- f. 49va C dum in bello ¹ . Et tales hominese sunt in fraterno odio, quia nemo potest illum diligere quem vult occidere . Tales autem nihil aliud faciunt ' quam tentare deum per vires suas . Unde monomachia, id est singulare bellum, damnabilis est in ecclesia sicut peregrina iudicia, scilicet iudicium aque frigide et ferri candentis, que modo ubique prohibentur. Et similiter prohibet¹ ecclesia monomachiam, id est singulare bellum, si fieret per ministerium sacerdotum 2. Sed per principes seculares prohibita f. 59va R est ecclesia ne possit/ prohibere monomachiam . Verumtamen si aliquis tenet iustem hereditatem suam et alius iniuste petat eam in duello , benen licet tenenti defendere terram

ar. om. scurris, vel ioculatoribus, L; lecatoribus, aq. add. etiam, C at. add. vel perdere, L as. om. quam - demonibus, L R av. add. tunc, R au. quia, R d. opera sua, C c. post corr. L b. duessiones , C a. et, R e. omnes, C. L h. diligere g. eum, C f. non s. script, C k. singulariter, R j. scilicet, L potest illum, L i. agunt, R n. add. videtur quod, L ; m. iuste tenet, R 1. prohiberet, L 0. se defendere in, R add. quidem credimus quod , R

6 Canones non inveni. Cf. S. AUGUSTINUS, Serm. 198, n. 3 (PL. 38/ 1026) ; IDEM, In ev. Ioann. tr. C, n. 2 (PL. 35/1891 ) ; CanTOR, Verbum abbreviatum, c. 49 (PL. 205/155) ; Idem, t . II, p. 351. Cantor attributes it to S. Hieronimus. ¹ Cf. c. 1 , Comp. II , v. 8 (c. 2, X, v. 14) pugilem secundum pravam terrae consuetudinem introduxit. Law or custom forbade the use of professional duellists in England, but it is clear that they were frequently employed , C.T. FLOWER. Introduction to the Curia Regis Rolls, 1199-1230, p. 120. 2 For ordeals see pp. xxxix-xliv.

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suam et se pugnando , sicut licet a ei defendere se et sua a la trone 3. Sed si peteret aliquam hereditatem etiam iustes, non u consuleremus eit quod ipse pugnaret pro ea, sed aliquo alio modo quereret ius suum in iudicio, quia cuilibet licet se defendere, sed non licet impugnare vel vindicarex.

(Questio IIIIa. De mercenariis . ) Post hoc restat agere de officio mercenariorum qui locant operas suas velb ad diem vel ad certum terminum c . Valde peri culosum est, quia tenentur ministerium suum plene exhibere eis d a quibus recipiunt cibum et stipendia . Nec curant quam parum, laborant, dummodo mercedem recipiant, et hoc est quasi furari vel rapere conductori e pecuniam suam . Facit enim mercenarius pactionem de opere unius diei vel plurium pro tanto vel tanto pretio, et ipse non facit forteh dimidium tanti laboris , ergo iniuste recipit quicquid percepit ultra iustum pretium sui laboris . Unde super hoc vehementer sunt increpandi¹ a sacerdotibus. Preterea, multi mercenarii sunt qui locant operas suas ad turpes labores, utk ad serviendum feneratori vel iudeo vel meretrici vel predoni, et omnes tales sunt quasi consentientes illis quibus serviunt. Consentientes autem et agentes , sicut dicit canon

s. hereditatem r. et, R q. liceret, C, L p. om. et se, C, R u. om. R t. consuleret ecclesia, R suam iniuste, C ; iniuste, R x . add. rubr. De officio mercena W. pugnare, C v. querere, C riorium , C ; add . rubr. De officio mercenariorum et aliorum, LXXXXI , R c. add. b. om. C a. add. officium autem mercenariorum est, C f. add. suam , R d. om. C; iis, R e. adductori, C quod, L h . ipse forte non facit, R i. increpandi sunt, R g. om . C k. in marg. L 1. om . R j. post corr. L

3 PETRUS PICTAVIENSIS, Sent. , L. IV, c. 4 ( PL. 211/1151 ) , dicunt quod si perfectus est, magis debet eligere suspendium. Si vero imperfectus, monomachiam ; CANTOR, f. 122vb, Si aliquis pugnet pro capite suo defen dendo ita quod necessario oporteret eum mori vel se defendere, dubitarem an ei si peteret esset danda eucharistia, quia vix posset pugnare contra aliquem ad mortem nisi haberet fraternum odium, quod est peccatum in Spiritum Sanctum. For the canonists see Bernardi S. decretalium, L.V, tit. 12, pp. 225, 226; S. KUTTNER, Schuldlehre, p. 293.

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pari pena punienturm¹ . Unden vehementur increpandi sunt omnes tales qui minstrant P episcopis simonaicis in turpibus obsequiis¹. Et quia multi peccant per consensum, sciendum est quod consentire multis modis " dicitur 2. Est enim consentire approbare maleficium animo tantum . Et iterum V consentire est commendare malefactores blandis adulationibus w. Item , consentire est defen dere/ malefactores post maleficium. Item, consentire est non f. 33vb L resistere malefacientibus cum possis , vel non resistere quantum debes et potes² vel antequam fiat maleficium, vel aa dum fit . Item,/ f. 49vb C consentire est non corrigere ab malefactores post maleficium . Item, consentire est iuvare malefactores in faciendo maleficio suoac, et de his precipue dicit canon quod consentientes et agentes pari pena punienturad. Verumtamen omnes alii predicti digni sunt pena , quidam tamen magis digni, quidam minus digniae. Ut ille qui consentit approbando maleficium tantum at nec apponit adiutorium nec potest corripere velag corrigere multo minus peccat quam aliish consentientes al

m. add. rubr. in marg. Est deglomantis par pena pedemque tenentis, C n. in marg. C 0. om. R p. add. talibus et, R q. et, C r. add . rubr. Quod multiplex est consensus, R S. om. C t. plu ribus, R u. multipliciter, C V. om. L W. malefacotres blandis adulationibus commendare, R x. iterum, C, L y. possit post corr. L Z. potes et debes, C; debet et potest, L aa. add . ab. add. vel corripere, L; corripere, R ac. om. R non, C ad. puniuntur, C ae. penitentia tamen quidam maiori et quidam minori, R af. maleficium tantum approbando, R ag. nec. L ah. om. C, L ai. add. rubr. Quod meretrices inter mercenarios computantur, R

1 Non inveni. Cf. ps . AMBROSIUS (Ambrosiaster), In ep. ad Rom. I , 31 , Appendix ad S. Ambrosii opera (PL. 17/63) ; c . 10, C. II, q. 1 ; c. 5, C. XVII, q . 4 ; Robertus MELUDINENSIS, Quaestiones de epistolis Pauli, p. 38 ; RUFINUS ad D. LXXXIII , p . 174 ; CANTOR, t . II , pp . 272, 356 ; c. 3, Comp. III, v. 21 (c. 29, X, v. 39). 2 The canonists usually gave three ways of consenting to another's sin, omitting one or other of the following : negligentia, licentia, appro batio, cooperatio, auctoritas, I.M. PINNA, De participatione in iure poenali canonico, pp . 68, 69. See also c. 3, Comp. III, v. 21 (c. 29, X, v. 39), and for the theologians, Robertus MeluDINENSIS, op. cit., p. 37.

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meretricibus . )

Item, meretrices inter mercenarios computantura . Locant enim corpora sua bad turpes usus, et tamen quia laborem sustinent in corpore suo, licitum est eis retinere quod accipiunt pro tali labore. Unde lex secularis ait: turpiter facit quodd est meretrix , sed non turpiter accipit cum sit meretrix ¹ . Unde etiam e potest penitere de meretricio et retinere pretium meretricii et inde facere eleemosynam. Verumtamen si ipsa appetit ' libidinem et locat corpus ut suum faciat libidinem suam, iam non locat laborem suum, et tunc turpiter facit et turpiter accipit. Item, si meretrix inungit se et ornat se ut decipiat lascivos et mentiaturk pulchritudinem suam et speciem quam non habet, f. 60ra R quia tunc¹ locator m/ credit emere speciem que ibi non est, peccat meretrix nec licite potest retinere quod sic accipit 2. Verumtamen turpissimus est questus meretricis et deo abominabilis, quia Apostolus dicit : custodi vas tuum, id est corpus tuum, in sanctificatione 3.

computantur inter mercenarios, R a. add. quamvis, C b. C. om . R d. que, R e. et, L; om. R f. om ipsa, appetat, R h. om. R i. est rubr. in tegumen illigata, C g. libidinem faciat, R k. mentitur, R j. post corr. L 1. cum, R lecator, C, R n. ait, R

¹ Cf. Dig. , XII, v. 3 ; YD . , VIII, 307 ; CanTOR , f. 107ra ; STEPHANUS TORNACENSIS, ad c. 27, C. I, q. 1 , p. 128 ; PETRUS PICTAVIENSIS, Sent., t. II, p. 116. CANTOR, f. 107va, credimus ergo quod meretrix quocumque (modo) recipiat nullo modo potest licite detinere, nec restituere debet ei qui dedit, sed in dispositione ecclesie. STEPHANUS LANGTON, in G. LACOMBE, Studies on the Commentaries of Cardinal Stephen Langton, p. 127, n . 1 , quidam dicunt quod quicquid cum mortali vel in mortali acquisitum est tenetur homo restituere : quod nos non concedimus, immo dicimus quod meretrix bene potest offere pretium locati corporis . See pp. 351 , l . 3-353 , 1. 7. 2 Cf. CANTOR, f. 107ra, si ipsa ( meretrix) inungat forte oculos suos stibio et faciem suam remisa ut appareat pulchrior, et dicat se esse de nobili genere, et mentiatur se diligere eum ultra alios, credo quod quicquid sic acquirit tenetur restituere. IDEM, f. 167vb, meretrix si per fraudes et blanditias preter humiliationem proprii corporis aliquid extorsisset, teneretur restituere sicut lusor in fraude. 3 Cf. II Tim. II, 21.

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Item, notandum quod mercenarii inviti faciunt eleemosynas de iis que acquirunt de labore corporis sui, et ideo discreti sacer dotes iniungunt eis in penitentia quod ipsi, cum vacare possint , laborent in agris et vineis pauperum et nihil accipiant preter victum suum . Nullus enim debet laborare nisi honoret deum de labore suo . Unde dominus ait : honora deum de tua substantia 4, non ait de hac p vel illa substantia ª , sed de quacumque substantia, dummo do tua sit.

(Questio VIa. De mendicis . ) Itema, est quasi quoddam officium mendicorum qui nihila aliud faciunt nisi mendicare et manducare e et vivunt de eleemosynis fidelium . Talium vita sepe periculosa est, quia sepe ' transfigurant se in habitu miserabilis, ut videantur magis egeni quam sint, et ita decipiunt alios ut plus accipiant. Sepe etiam cum non indigent queritant sibi quod alii accipere/ debebant', et colligunt plus f. 50ra C quam necesse sit eis, et invident aliis si aliquid accipiunt. Tales etiam vix veniunt ad ecclesiamm ut divina audiant, sed ut acci piant . Vix etiam in vita sua audiunt aliquem sermonem vel predicationem. Sepe etiam contingit quod fortes sunt, sed propter/ f. 34ra L pigritiam suam nolunt laborare, et ita accipiunt eleemosynas que tantum deberent dari indigentibus . Et in omnibus his peccant mortaliter, quod forte non intelligunt nisi per sacerdotes in con fessione erudianturº. Item, omnes mendici sunt obligati ad orandum pro eis quorum eleemosynas accipiunt . Unde si plus accipiunt quam in orationi bus suis reddant vel reddere possint, peccant mortaliter. Unde oportet quod sacerdotes magnam/ diligentiam apponant in con- f. 60rb R fessione talium .

p. add. substantia, L q. vel de illa, L o. possunt, R a. om . suo ―――― - item, add . rubr. De mendicorum officio, R b. om . L e. mendi c. post lituram, L d. est rubr. in tegumen illigata, C habitum cant et manducent , R f. se, C g. miserabiles, C miserabilem, L h . enim, R i. querunt, C j. debebant accipere, L k. quid, R 1. enim , L m. ecclesias, C n. au diunt in vita sua sermonem aliquem, R o. erudiantur in confessione, R p. s . script post lituram, C q. accipiunt plus, L

4 Prov. III, 9.

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Hoc autem genere peccati multum laborant clerici qui vivunt tantum de eleemosynis et sunt obligati ad orandum pro illis instanter de quorum bonis vivunts, et nihil vel parum de hoc curant. Unde omnibus iniungendum est ut diligenter compleant orationes quas facere tenentur * .

(Questio VIIa. De magistris puerorum . ) Item, est aliud officium valde periculosum, scilicet magistro rum qui habent instruere alios in scholis suis et precipue pueros. Tenentur enim fideliter eos instruered non solum in scientia sed etiam in moribus, cum sepee accipiant mercedem a parentibus puerorum . Unde si per negligentiam magistrorum pueri deficiant in scientia vel in moribus, ipsi sunt peiores furibus, quia fures subtrahunt pecuniam, et isti subtrahunt bonos mores et scientiam . Sepe enim contingit quod cum scholares nech tantum sciant unde vivere possint, neque aliquod aliud officium sciant per quod' vivere possint, sepe per defectum magistrorum efficiuntur fures vel latrones vel alii¹ malefici, et ita vadunt in perditionem . Unde diligenter iniungendum est omnibus magistris scholarum m ut fideles sint in officio suo, et diligenter instruant discipulos suos, ne peccata vel ignorantie discipulorum requirantur a domino de manibus magistrorum °.

(Questio VIIIa . De illis qui curam animarum habent . ) b Item , periculosum

est officium e sacerdotum vel aliorum

r. donis quorum , C ; quorum bonis post corr. ordinis verborum, L S. om. est litura, L t. add. rubr. in marg. De magistris, C ; add. rubr. De officio et periculo magistrorum scholarium qui habent instruere alios, LXXXXII, R d. instruere eos, R c. aliquos, C b. om. R a. et iterum , R f. a parentibus puero e. cum sepe post corr. ordinis verborum , L i. om . R h. non, R g. etiam , L rum mercedem, R m . post lituram, C 1. om . C, L k . et, R j. unde, C o. add. rubr. in marg. que legi non potest, C ; n. add. suorum , R add. rubr. De officio et periculo clericorum curam animarum habentium, LXXXXIII, R C. officium est, L; b. periculossissimum ? L a. expunxit, L est etiam officium periculosum officium, R

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clericorum habentium curas animarum et tamen nesciunt animas regere, vel si sciunt, negligunt . Talibus nullum restat consilium nisi ut beneficia sua dimittant vel ad regimen animarum sibi f. 50rb C commis/sarum diligenter intendant. d Multi autem/ faciunt contrarium, qui nec in propria persona f. 60va R nec per idoneos ministros parochias suas regunt, sed mercenarios ibi constituunt, et illos credunt meliores quos pro minori pretio habere possunt . Vel si beneficia sua tradunt ad firmam, nihil aliud querunt nisi magnam summam firme 2. Nec unquam e visitant parochias suas, sed animas ovium suarum lupis exponunt, cum nulla sit excusatio pastoris si lupus devoret gregem et pastor ignorat '. Non attendunt quantam diligentiam apponit pastor secularis circa oves suas custodiendas et pascendas, quam dili genter numerat eas, quam bona pascua querit eis, et si per absen tiam eius vel negligentiam aliqua ovis deperit ,/ tenetur resti- f. 34rb L tuere . Similiter dominus sanguinem ovicule pereuntis de manu pastoris requirit ³. Magna audacia est recipere curam animarum de manu episcopi cum dicat episcopus suscipienti : committo tibi hanc parochiam ut in die iudicii respondeas pro anima tua et mea de hac custodia. Si igitur venerit aliquis talis ad confessionem diligenter inquiren dum est ab eo si vigilet super gregem suum sibi commissum¹ , nec patiatur aliquem parochianum suum dormire in m mortali peccato . Inquirendum est etiam " ab eo si non solum in spiritualibus sed etiam in temporalibus subveniat parochianis suis si potest . In tribus enim ° debet quilibet pastor pascere gregem suum ,

scilicet in verbo P predicationis, et exemplo bone vite, et in largi tione corporalis beneficii . Unde dominus ter dixit Petro : pasce oves meas . Magnum est onus et periculum/ sacerdotis vel clerici f. 60vb R habentis curas animarum, unde maius beneficium confert clericus episcopo cum suscipit beneficium de manu eius quam econtrario 9 . e. nunquam, R f. d. post corr. L i. add. h. om . L secularis apponit, C 1. om. sibi commissum, k. expunxit L p. verbis, L n. om . R o. etiam , C

ignoret, L g. pastor j. add. eam, C eius, L m. add . aliquo, C R q. econtra, L

1 IV Lat. , c. 32 (M. 22/1019) c. 6, Comp. IV, iii . 2 (c . 30, X, iii . 5) , the rector must rule in person unless he holds a prebend or a dignity. 2 Concilium oxoniense, 1222, cc. 22, 40 ( M. 22/1158 , 1163) ; Statuta legenda, in concilio oxoniensi, De firmis (M. 22/1179) against this practice. 3 Cf. Ezech . III , 18. 4 Cf. Gloss. ord. , ad Jn . XXI , 15 ad vv. pasce oves. 5 Jn. XXI, 15-17.

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Clericus enim obligat animam suam pro episcopo, et episcopus liberat animam suam a periculo per clericum¹ . Nullum autem beneficium ests magis acceptabile deot quam regere animas, unde nullo modo " potest clericus melius animam suam salvare w quam bene custodiendo parochiam , nec citius damnari quam si eam male custodiat. Unde difficile est dare consilium clericis illis qui penitus absentes sunt vel negligentes circa gregem sibi commissum . f. 50va C

Aliud etiam periculum imminet/ clericis beneficiatis quod ipsi tenentur reddere rationem domino aa de bonis ecclesie que ipsi expendunt, quia dispensatio bonorum ecclesie eis credita est ut sint dispensatores pauperum, et de bonis ecclesiasticis provideant ipsi ecclesie et pauperibus ab 6, maxime qui sunt de parochiis ac suis quorum prius receperunt eleemosynas et oblationes. Et resi duum sibi reservent ad necessitates suas, non ad luxuriam ad etae ad af voluptates . Ipse autem econtra ag bona ecclesie expendunt in lasciviis etah vanitatibus ai seculi, et militant propriis stipendiis in curiis principum ut ampliores redditus percipiant. Et faciunt sibi phaleras aureas et deargentatas al et ornamenta pretiosa, et dant histrionibus et meretricibus, et de omnibus talibus expensis debent respondere deo . Unde difficile est dare consilium talibus si velint penitere nisi ak ut relinquant ecclesias suas quas ipsi spoliant bonis suis , et restituant de necessitatibus suis que ad usus proprios licite possunt detinere al pauperibus et ecclesie quam leserunt, et redeant ad ecclesias suas am et melius dispensent bona ecclesiaruman quam prius . Et agant penitentiam de turpibus expensis ao prius factis, quia ap de bonis. ecclesie et pauperum non possunt facere restitutionem, quia omnia sunt ecclesie et pauperum . Si tamen haberent bona hereditaria vel bona aliunde acquisita , sanissimum esset consilium quod ipsi de bonis illis aq restituerent ea que abstulerunt ecclesie et pau peribus ar

r. per clericum a periculo, C u. non, S. om . C, L t. om . C, L R w . salvare animam suam, R x. custodire, L v. add. per, C ab. om . C aa. om . R ac. pa y. add. suam, R z. enim , L ae. vel, C af. suam et, R rochianis, R ad. luxurias, C ah. add. in, L ai. voluptatibus, C aj . au ag. econtrario, R f. 61ra R reas phaleras et argenteas, R al. possunt licite/ ak. add. vel, L am. suas ecclesias, R add. et pauperum, R an. tenere, R ao. om . R ap. quod, L aq . ipsis , R ar. add. rubr. in marg. De mercatoribus, C ; add. rubr. De officio mercatorum, LXXXXIIII , R 6 Cf. c. 24, C. XII, q . 1 ; c . 68 , C. XVI, q . 1.

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(Questio VIIIIa . De officio mercatorum . ) Item , est officium mercatorum de quo diligenter/ debent f. 34va L inquirere sacerdotes, quia sicut ait Gregorius : inter vendentis et ementis commercium difficile est non intervenire peccatum 1.

(Questio Xa. De clericis negotiantibus. ) Est autem sciendum quod a clericis omnis negotiatio interdicta est , quia sicut dicit canon : fornicari nunquam licet. Negotiari autem licet quandoque , quandoque non , ute clericis negotiari licet antequam clerici fiant , postea vero non licet ' . Idem est enim turpis questus in clerico quod usura in laico . Negotiatio autem est emere aliquid vilius eo animoh ut vendatur carius 2. Hoc autem bene licet laicis, etiam si nullam emendationem apponant rebus quas prius emerunt et postea vendunt . Aliter enim multus defectus esset in multis regionibus, quia mercatores¹ de eo quod abundat in uno loco usque in alium locum in quo eiusdem rei ' est egestas deferunt. Unde mercatores bene possunt percipere pretium laboris sui et evectionis sue et expensas suas ultra f. 50vb C sortem quam dederunt in emptione 3. Et etiam si mercibus m apposuerunt aliquam emendationem, bene possunt pretium

a. om . L d. add . rubr. c. requirere , L b. est iterum , R De clericis negotiantibus , R a. add. omnibus , R C. est interdicta, R b. clericorum , C d. quandoque licet, L e. om., est litura , L f. licet negotiari, R g. sint clerici, R h. post lituram, L i. add. bene, R j. boni, R k. egestas est, L 1. vectionis, C m. add. suis, R n. post corr. L

1 See p. 290, n. 1 . 1 Cf. c. 10, D. LXXXVIII . 2 Cf. c. 11 , D. LXXXVIII . 3 RUFINUS ad pr. C. XVI , q. 3, pp. 341 , 342, was apparently the first decretist to put forward the merchant's labour and expenses as grounds for legitimate profit, J.W. BALDWIN, Medieval Theories of the Just Price, p. 39. These factors seem to have been the basis of any morally permis sable gain from the time of Rufinus, ib. pp . 49, 66. The doctrine of the usefulness of the merchant was commonly accepted, ib. p. 65.

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f. 61rb R percipere ° . Sed si fecerint/ aliquas sophisticationes in mercibus suis ut decipiant emptorem, fures sunt et latrones . Preterea, dicit lex secularis quod nulli venditori licet recipere pro rebus venditis ultra medietatem iusti pretii, et tamen peccatum est si aliquid receperit P ultra iustum pretium . Sed lex taxat¶ medietatem iusti pretii, quia tunc primum emptor qui deceptus est potest repetere quicquid ultra medietatem iusti pretii persolvit 5 . Quidam autem emunt materias rerum et apponunt artificium suum et laborem ut inde faciant aliquod novum opus. Ut aliquis emunt ligna velt lapides vel metallum aliquod ut inde faciant vasa vel instrumenta necessaria usibus humanis. Alii emunt coria et pelles ut inde faciant calceamenta " et indumenta v. Tales non dicuntur mercatores sed artifices, et bene licet eis vendere opera sua et artes suas magno labore didicerunt, dummodo non faciant fraudem in artificio suox.

De illis autem qui nullum artificium apponunt rebus quas vendunt, ut qui vendunt pannos vely pisces vel annonam², dicit aa philosophus : omnes in sordido lucro versantur, quorum opera, non quorum artes ab ementur... nihil enim lucrantur nisi admodum mentianturac 6. Constat autem omnibus quod lucrari per men dacium peccatum mortale ad estae. Patet igitur af ex predictis quod clerici si ag pauperes sint, sicut ait canon, bene possunt et debent artificio suo ah victum querere

o. possunt bene percipere pretium, R p. recipiat, R q. post corr. L r. apponant, R s. illi qui, R t. et, R u . add . rubr. in marg. que legi non potest, C V. om. et indumenta, C W. operas suas, R X. om . L; suo artificio, R y. panes et, L ab. post lituram, L aa. add . enim, R z. add. vel huiusmodi , R ae. add. rubr. De ad. mortale peccatum, R ac. mentiuntur, C af. ergo, C pauperibus clericis, R ag. si s. script. , clerici, C ah. de artificio, R

4 Cf. cc. 11-13, D. LXXXVIII . 5 Cf. CJ. , IV, xliv. 8 , this protected only the seller of land . It was extended by the twelfth century civilians to cover all sales, and the buyer as well the seller. The doctrine was taken up by the early decretists, and canonised by c. 4, Comp. I, iii . 15 (c. 3 , X, iii. 17) ; c. 2 , Comp. III, iii. 13 (c. 11 , X, iii. 13) ; c . 2, Comp . III , iii . 14 (c. 6, X, iii . 17, c. 42 , X, ii . 20). See J.W. BALDWIN, Medieval Theories of the Just Price, pp. 22, 23, 43, 44. 6 CICERO, De officiis, L. I , xlii , 150.

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et emere aliquam materiam in qua artificialiter operentur , sicut legitur de ai beato Paulo/ quod emit viminaal et texuitak canistros f. 61va R et vendidit et inde vixital 8, sed negotiationem nullam fecit . Verumtamen si clericus emeritam pre manibus ea que crediderit sibian esse ao necessaria ad annum, et postea in fine anniap aliquid super opina/tum residuum fuerit aq, bene licet ei vendere istudar f. 34vb L residuum sicut as iuste poterit, nec dicitur negotiatio, quia non emit eo animo ut postea venderet . Si tamen clericus emerit pullos equorum vel agnos vel alia minuta animalia et nutriat ea sumptibus suis eo animo ut postea

vendat, dicunt multi at quod negotiatio est . Nec est simile/ de materia f. 51ra C empta in qua facit artificium suum, quia in animalibus nihil de artificio suo ponit. Et tamen multi viri religiosi qui habent magnas pasturas emunt macilenta animalia et iuvenculas au et nutriunt ea donec bene possintav vendere. Videant ipsi si negotiationem faciant aw. Bene ax enim credimus quod hoc non faceret Petrus ay autaz Paulus vel Gregorius vel Ambrosius ba. Si tamen haberent propria animalia macilenta vel equos vel vitulos vel agnos et hoc facerent, non esset negotiatio . Sed si nulla haberent animalia et magnam ha berent pasturam, honestius consilium esset eis vendere pasturam illam quam emere animalia eo animo ut ea ibi impinguarent et postea venderent . Si autem clerici oblationes suas vel candelas suas bb vel vinum bc suum vendiderint bd vel bladum suum, non est negotiatio . Sed si necesse fuerit eis vendere vel impignorare be res deo consecratas, ut vestimenta altaris vel vasa sacra, non possunt ea impignorare of

al. vixit inde, L ai. in, R aj. post corr. L ak. texuitque, R ao. esse sibi, R am. add. sibi, R an. s. script, L ap . om . R as. om. residuum — sicut, aq. fuerit residuum, R ar. illud, R at. om. R au . iuven sunt verba in marg. quae legi non possunt, L aw. faciunt, cula, C av. possunt, L; ea donec ea possint bene, R C, L ax. in marg., unde expunxit in textu, L ay. post lituram , R bb. om . R az. vel, L ba. aut Gregorius aut Ambrosius, R bf. in bc. liunem? R bd. venderint, R be. pingnorare, R pingnorare, L 7 Cf. cc. 3 , 4, D. XCI ; Bernardi S. decretalium , L. III , tit. 37 , pp . 129, 130. 8 Paulus eremita? This saint was the patron of weavers, see AA. SS., January, t. I, pp. 603b, 605a. e.g. Huguccio. The contrary view won the day, BALDWIN, op. cit. , p. 47.

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nisi clericis vel religiosis personis, quia laicus talia possidere non potest bg nec eorum dominium habere 10. Si autem magna necessitas fuerit, ea que poterunt conflari, ut calices et alia vasa, bene possunt conflare et redigere in rudem massam et sic vendere laicis bh.

(Questo XIa . De iudicibus . ) Itema , est b aliud officium valde periculosum, scilicet iudicum © tam in foro ecclesiastico quam in foro seculari, in quo primum notandum est quod clerici nunquam possunt interesse iudicio sanguinis nisi ad defendendum, sicut Daniel liberavit Susannam a morte ¹ , et beatus Nicholaus tres iuvenes 2. Bene possunt clerici interesse ut videant quod nulla iniuria fiat in tali iudicio, sed cum vident aliquem ita esse reum ut defendi non possit , non possunt sedere cum eis qui iudicant eum ad mortem. Nec est eis tutum recedere in tali casu , quia ex eorum recessu presumunt ' alii reum esse damnabilem et condemnant eum ad mortem, et ita clerici recedentes sunt quasi occasio quare reus damneturk ³ . Et ita periculosum est clericis intermiscere se talibus iudiciis quibus etiam prohibitum est in canone ne clerici intersint lacrimosis

bh. add . rubr. in marg . f. 61vb R bg. la/ici talia possidere non possunt , R De iudicibus, C ; laicis vendere, add . rubr. De iudicio ecclesiastico et seculari, LXXXXV , R a. om . L b. est iterum , R c. iudicium, R d. deliberavit, C i. post f. de, L g. et, C ; quod , L h. add. tunc, R c. ut, C j. presumerent, L k. damnatur, R 1. om . R lituram , C

10 Cf. BD. , III, 104 ; YD. , II , 139 c. 1 , Comp. I, iii. 17 (c. 1 , X, iii. 21 ) nisi iustissima necessitate urgente. 1 Cf. Dan . XIII. 2 Cf. Vita S. Nicolai episcopi et confessoris, in A. MAI, Spicilegium Romanum, t. IV, pp . 333, 334 ; De S. Nicoleo Myrensi, n . 8 , in Analecta Bollandiana, t. II, p . 145 . 3 Cf. CANTOR, f. 140rb, potest tamen (clericus) esse defensor exemplo beati Nicholai... debes recedere statim ex quo vides quod non debes ei prestare auxilium . Sed nonne in discessu clerici habebunt suspitionem laici iudices et dicent: ecce manifestat clericus iste discedens quod iste est reus mortis, aliter enim non discederet nisi videret illum non posse defendi. Et sic quodam modo erit clericus discedens occasio damnationis illius. R. non tamen minus debet discedere.

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spectaculis, ut duellis vel suspensionibus/ latronum vel mutila- f. 51rb C tionibus membrorum, quod si fecerint, irregulares fiunt m 4. Clerici etiam nisi in causis hereditariis non possunt causas

suas prosequi in foro seculari 5. Unde P si fiat eis iniuria in rebus mobilibus vel in proprio corpore non possunt prosequi causam suam/ in foro seculari. Et si prosecutus fuerit , sicut dicit canon : f. 35ra L perdat quod ibi evicit et periculo sui ordinis subiaceat ❝. In hoc enim est privilegium clericorum quod quamvis lex dicat quod actor forum rei sequatur 7,/ tamen si clericus aliquod debitum f. 62ra R vel ablatum petat ab aliquo, vel satisfactionem de iniuria corporis sui, debet laicus sequi forum actoris, id est clerici 8. Verumtamen sciendum * quod clerici bene possunt predicare et dicere iudicibus ut ipsi suspendant malefactores, sed si ventum fuerit ad aliquas certas singulares personas aa, ut siab dicatur: est iste ac suspendendus? non debet clericus ad hoc ad respondere, quia ei non potest constare de veritate illius propositionis, quia clericus non potest recipere probationes per testes vel alio modo in iudicio sanguinis . Verumtamen si aliquis spoliaverit clericum vel ecclesiam eius ae, bene potest clericus vel procurator ecclesie af accedere ad principem et dicere ei as : talis vel talis tantum damnum fecit nobis, facite nobis emendari . Sed causam contra malefactorem prosequi non possunt singulariter ah 9. n. enim , L 0. causam suam, L, R m. sunt, R p. ut, R r. persecutus , C, R S. fuerit prosecutus , L q. expunxit, L u. om . R V. om . C ; petat aliquod debitum vel t. ordinis sui, R y. add. ablatum , R w. scilicet, C x. add . est, R Z. om . R aa. personas singulares , C secularibus, R ab. om . R ac. iste est, R ae. add . ad. ad hoc clericus, R vel tale, R af. eius, L ag. om. accedere, dicere ad principem quod, R ah. singulariter prosequi non possunt, add . rubr. in marg. De spoliatione clerici, C 4 See p. xliv. 5 Cf. cc. 2, 3, Comp. II , ii . 2 (cc . 6 , 7, X, ii . 2). 6 Cf. c. 43, C. XI , q. 1 ; c. 4, Comp. III, ii . 2 (c. 12 , X, ii. 2) . 7 Cf. CJ. , I, 15 ; cc . 15, 16, C, XI, q. 1 . 8 Cf. cc. 26, 48, 49, C. XI , q . 1 ; c . 5, Comp . II , ii . 2 (c. 9 , X, ii. 2) . Not in feudal cases, cc. 2, 3, Comp. II , ii . 2 (cc. 6, 7, X, ii . 2). 9 Cf. Cantor , f. 140ra, Credimus quod illata iniuria clericis ipsi possunt intimare iudici conquirenti in privato, sed nunquam accedere vel apparere in iudicio ad accusandum vel etiam ibi conquirendum. Et si ibi forte eo tempore quo venerit clericus ad conquirendum inveniat maleficum, si certus sit quod pro questione sua capiendus sit ille et occidendus, non debet conqueri. Sed si fuerit absens et crimen enorme... bene potest clericus

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Si ergo latrones spolient aliquem clericum et ad clamorem eius veniant alii et comprehendant spoliatorem, potestne clericus dicere : iste ai spoliavit me his bonis meis? Quod si dixerit, forte ad vocem eius suspendetur ille latro aj. Ad hoc dicunt quidam quod si fuerint apparitores vel ministri iudicis qui habent potestatem ak suspendendi tales, non debet dicere clericus : iste spoliavit me, sed potest dicere : ista sunt bona mea al que iste asportat . Idem etiam posset dicere si staret ante iudicem et videret ibi bona sua in manuam alicuius latronis, bene

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posset dicere: ista sunt bona mea que iste tenet in manibus an, videat ipse quomodo ad manus eius pervenerint . Nisi enim possent clerici ablata repetere tamquam sua, tota die impune spoliarentur et redigerentur ad paupertatem. f. 51va C

Verumtamen sunt quidam qui abre/nuntiaverunt ao omni pro f. 62rb R prietati qui nihil propri/um possunt possidere, et ideo nihil tam quam suum possunt repetere . Tamen viri religiosi repetunt bona domusap sueaq non nomine proprio sed ar pauperum quorum bona sunt ea as que custodiuntur in domibus religiosis 10. Quidam tamen ita perfecti sunt quod nihil ablatum sibi at repetunt, neque nomine suo neque nomine alieno, sed sustinent si quis devoratau, si quis accipitav, si quis in faciem eos cedit 11. Hoc autem certum est in canone esse constitutum quod aw nullus clericus potest propriam suamax iniuriam vindicare, sed querere sibi iustitiam a iudice suo ay 12

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Hic tamen notandum az quod si iudici ecclesiastico fuerit illata talia iniuria que ledat ipsam ba ecclesiam, bene potest querere

I al. bona ak. potestatem habent, R ai . ipse, L aj. latro ille, R am . bona sua ibi in manibus , R an. add. suis, R mea sunt, L ar. add . aq. sue domus, L ap . domo , C ao. abrenuntiant , R as. post lituram, C et expunxit proprium , R at. sibi ablatum, R ax. om . C aw. quia, C av. acceperit , R au. devoret , C, L, R az. add. est, R ay. add . rubr. De iniuria illata ecclesie, R ba. om . R 1 I vel monachus dicere principi : ille commisit tale facinus et tales iniurias intulit nobis... Item, si quesierit iudex extra iudicium ab aliquo clerico : estne occiden dus pro tali et tali crimine? bene potest dicere in generali quod etiam meritorium est ei occidere. Sed si descendat sermo ad speciales personas, ut: estne iste occidendus? tacere debet clericus. 10 Cf. dict. post c. 1 , C. XIV, q . 1 ; RUFINUS ad C. XIV, q . 1 , p. 340. 11 II Cor. XI, 20. 12 Cf. c. 27, C. XXIII , q . 4.

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ultionem non bb iniurie sibi illate sed iniurie illate ecclesie 13. Ut si episcopus spoliaretur vel percuteretur ab aliquo, in persona eius esset ecclesie illata magna iniuria, et ideo bene posset vindicare ecclesiam suam. Si autem talis esset illata iniuria bc persone ecclesiastice in qua/ non offenderetur ecclesia nec aliquod esset f. 35rb L damnum bd vel dedecus ecclesie, non posset iniuriam illam vindi care. Ut si aliquis vocaret episcopum filium rustici vel servi, vel diceret quod ante episcopatum esset pauper et be pediculosus et mendicus, hoc non esset aliquod dedecus ecclesie, quia multi tales sepe bf facti sunt boni episcopi bg in ecclesia, et ideo talem iniuriam non posset persona ecclesiastica secundum canones vindicare. Communiter autem oportet tam iudices ecclesiasticos quam iudices seculares bh diligenter considerare quod habeant prudentes et fideles bi viros ministros bj ad bk iudicandum , quia ipsi rei sunt omnium peccatorum que ministri faciunt ex potestate et officio suscepto 14. Unde cum quidam princeps laboraret in extremis et veniret ad eum sapiens sacerdos, ait illi :/ audivi quod multos innocentes f. 62va R condamnasti bl, multas viduas et alias pauperes spoliasti bm , et iudicia iusta bn pervertisti, et ideo oportet te de omnibus confiteri . Et respondit princeps : ego habui ministros meos, videant ipsi quid fecerint. Cui sacerdos : sicut meruisses per bonos ministros si habuisses bonos bo, ita peccasti per malos ministros quibus potesta tem tuam commisisti . Unde princeps bp omnes ministros suos bq vocavit, et fecit eos confiteri sacerdoti illi br omnia que male fecerant ex pote/state accepta . Quod cum factum esset, dixit f. 51vb C sacerdoti bs : modo scis omnia opera mea bt, da mihi consilium bu de de omnibus bv que isti confessi sunt. Est autem unus casus valde periculosus iudici cuicumque, quando scilicet aliquis condemnatur bw innocens bx quem ipse

bb. add. nomine, R bc. iniuria illata, L; talis autem iniuria esset bd. damnum esset, R illata, R be. post lituram, L; om. R bi. post bf. om . R bg. viri, C bh. seculares iudices, R corr. C bj. add. suos, C, L; ministros viros, R bk. add . iudicium vel ad, R bl. damnasti , C bm. exspoliasti, R bn. multa, R bo. bonos habuisses, R bp. add. postea, R bq. om. L; servos, br. illo, L; illi sacerdoti , R om. suos, R bs. add. illi, R bt. mea opera, L bu. penitentiam , C bv. add . istis, R bw. condemnetur, C bx. innocens condemnatur, R 13 Cf. c. 27, C. XXIII , q. 4 and dict. ante. 14 Cf. SIMON TORNACENSIS , Disputationes, p. 90.

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bene scit esse by innocentem . Convincitur coram eo per falsos testes, et si iudicaverit iudex bz secundum proposita et allegata, bene scit quod condemnabit innocentem ex certa conscientia sua , et ca ita facit contra cb conscientiam suam. In hoc casu credimus esse consilium quod nunquam condemnet innocentem ex certa conscientia sua, sed ce remittat eum ad superiorem iudicem 15 quem prius instruat de veritate totius cause , ut ita ille superior iudex faciat aliam et magis cd diligentem ce inquisitionem, ut ita possit absolvere innocentem cr

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(Questio XIIa. De officiis inutilibus.) J Sunt preterea multa officia inutilia que nihil valenta ad necessi tates humanas. Ut eorum qui faciunt coronas floridas tantum ad lasciviam hominum, et qui faciunt vanas picturas et inutiles с tincturas et celaturas et multa aliad que nihil valent ad utilitatem f. 62vb R et ad usum humani ge/neris . Videtur autem e quod nullus labor nec aliquod officium debeat approbari nisi valeat ad aliquod commodum vite humane, quia dixit dominus : in sudore vultus tui vesceris pane¹ tuoh, quasi diceret, non sudabis, id est¹ non labora

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bis nisi illo labore qui valeat ad panem tuum, id est ad sustenta tionem vite tue. f. 35va L

Maxime igitur considerandum est cuilibet sacerdoti ut cum/ venerit ad eum aliquis ad confessionem, primo videat si sit in tali officio in quo possit animam suam salvare . Secundo considerandum est si sit in officio honesto , utrum se habeat ita in illo officio ne fraudem faciat vel aliquam abusionem in officio suo.

ca. om . bz. iudicet, om. iudex, R by. om. bene, scit, om. esse , C innocentem CC. om . et, L, R cb. faciet, contra in marg. L sua ―――――― sed, C cd. maiorem, C ce. om. C cf. om., add. rubr. De coronis florum, C ; add . rubr. De officiis inutilibus, LXXXXVI, R a. om. que nihil valent, C b. post corr. L c. colaturas, C g. debet , R d. add. vel talia, C; talia, R e. enim, C f. vel, R h . om . L i. om. id est, C, L j . autem , L k. officio illo, R

15 Cf. SIMON TORNACENSIS, Disputationes, p. 176. ROBERTUS DE COURÇON, pp. 303 , 304, says that this was Petrus Cantor's solution, and agrees with it. 1 Gen. III, 19 .

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(Questio XIIIa. De festivitatum observatione. ) Preterea, quidam sunt in tali officio in quo vix possunt aliquam sollemnitatem vel festivitatem observare ¹ . Ut molendinarii, et quadrigarii qui vehunt merces de uno loco ad alium, et furnarii et b coquinarii quos quotidie oportete preparare victualia ad usus hominum . De his magna habenda est consideratio ut aliquam faciant recompensationem vel in orationibus vel in ieuniis vel ind eleemosynis vel in aliquibus aliis rebus pro eo quod non celebrant festivitates sicut deberent. Solet autem dubitari de scholaribus qui in diebus festivis student et lectiones suas affirmant et libros suos corrigunt, utrum in hoc peccent mor/taliter cum deberent divinis officiis in ecclesia in- f. 52ra C teresse¹. Ad hoc dicimus , sicut credimus, quod sicut licet clericis audire evangelium in ecclesia, ita licet eis in hospitio suo legere psalterium et legerek evangelium et totam sacram scripturam et firmare sermones et colligere auctoritates¹ ad faciendum sermonem. Et sicut licuit etiam m gentilibus " rivos deducere in ° areis hortorum et P animalia arcerea a vineis et ab agris suis, sicuts refert beatus Hieronimus 2 , licuit etiam aditus obstrueret per quos nociva animalia intrabant, licet clerico falsitates a libro suo abradere u V et veras sententias apponere, dummodo hoc non faciat nomine W artificii vel officii sui ut tali labore aliquid lucretur. Si enim y aliquis clericus habeat socios vel amicos suos aa qui intuitu societatis vel caritatis velint cum eo librum suum ab corrigere, non peccant . Sed si aliquis conductus recipit mercedem ut librum ac corrigat in die festivo , non credimus quod immunis sit ad a pec cato &e.

a. om. suo -- in, C b. om. quadrigarii — et, C c. oportet quoti f. om . R d. om . C die, R e. om. C g. leciones, C k. om. i. interesse in ecclesia, R j. ei, C h. confirmant, L m. licuit etiam in marg. C 1. post corr. L psalterium et legere, C o. ab, R p. hortorum post lituram, cum, C n. gentibus, R r. om. C q. arcere animalia,/ R t. abstru- f. 63ra R s. sacut, C ; ut L ere, R u. abradicare, R v. propositiones, R w. et, C y. om . R x. quid, C z. om. C ; et, R aa. om . R ab. om . ac. add. suum, L R. ad. sit immunis, R ae. add. Append . A (4), R 1 For this section cf. pp. 268 , 1. 23 - 269, l. 18. 2 S. HIERONIMUS, Ep. CXXV, n. 11 (PL. 22/1078)?

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(Distinctio quinta). (De septem modis remissionis. ) (Questio Ia. De septem modis in genere. ) Est etiam attendendum generaliter omni penitenti quod septem sunt generalia, sicut legitur super primum psalmum penitentialem ¹ , per que omnia peccata remittuntur, et hec sunt innotescenda b omni penitenti, ut ea habeat in memoria et illis adhereat in quantum potest , ut per ea remittanturd ei peccata sua. Illa autem septem sunt hec que ibi dicuntur septem modi re missionis quibus peccata delentur, scilicet e baptismus, eleemosyna, martyrium, conversio fratris... remittere in se peccanti, gemitus continuus et satisfactio pro peccatis, communicatio corporis et sanguinis Christi 2. De istis septem supra dictum est, utrum scili cet sint alii remissionis modis, ut extrema unctio, et quare isti f. 35vb L sinth precipue modi remissio/nis. Sed adhuc aliquid ' repetendum est de istis¹ , scilicet ut sciat penitens m que reverentia istis debea tur ", et quomodo per ista remittantur ei peccata sua P.

(Questio IIa. De baptismo .) f. 63vb R

Debet igitur intimari penitenti quantum honorem debet/ exhi bere baptismo suo et pacto quod & fecit cum deob in baptismate. Cum enim quilibet homo nascatur filius ired ex parte patris terreni vel matris, non habete hereditatem nisi infernum . In baptis

d. post corr. c. memoriam , R b. notificanda, R a. autem , L g. modi remissio f. scilicet iterum, R e. om., est litura, L L j. om. adhuc, ad aliud, C i. post corr, L h . sunt, L, R nis, C 1. de istis aliquid adhuc repetatur, R k. om . C m. sciant peni o. remittuntur, R n. debetur , C tentes, R p. add . rubr . Primus modus remissionis id est baptismus , R d . add. et, a. post lituram, R b. domino, L c. aliquis, R C, L e. habeat, R

1 LOMBARDUS, Commentarius in psalmos davidicos, in Ps. VI (PL. 191/ 104). 2 Lombardus, op cit., loc. cit.

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mate fit filius regis ' , id est Christi, et filius regine, id est ecclesie que est sponsa Christi . Et ita per regenerationem baptismatis fit coheres Christi¹ et habet hereditatem regni celorum . In quanta/ igitur reverentia debet homo habere baptismum suum, f. 52rb C per quem de herede inferni factus est heres celi. Item, in quanta reverentia debet habere sanctam ecclesiam¹ que mater eius est ' , ex cuius utero renatus est in fonte baptismatis, et ibi inunctus est in regem, ut sciat se esse de regio semine et regnaturum in regno celorum . Sed adhuc¹ debet attendere homo ut observet pactum baptismi,

quod promisit deo in baptismate, ut scilicet sciat et teneat rectam fidem, et m quod plene renuntiet diabolo et pompis eius, et serviat soli deo et non diabolo . Si enim fregerit pactum baptismi ", statim redit iterum in servitutem diaboli, et est novissimus error peior priore 2, quia sicut melius esset viam veritatis non agnoscere quam post agnitam P retroire, ita in eodem genere peccati semper deterius peccat baptizatus quam non baptizatus ¶.

(Questio IIIa . De

eleemosyna .)

Secundus modus remissionis est eleemosyna, de qua plene constat omnibus , sicut legitur in Tobia, quoda a peccato et ab morte liberat¹ , et magna fiducia est ... omnibus facientibus eam c 2. quia ipsa non patitur ... ire in tenebris 3. Et item / in Luca : f. 64ra R date eleemosynam et ecce omnia munda sunt vobis 4. Et item in Ecclesiastico : sicut aqua extinguit ignem, ita eleemosyna extinguit peccatum " . h. eccle g. ergo, C f. regressionis, add . vel regenerationis, R siam sanctam, R i. s. script. L k. ita, C j. est eius, R 1. adhoc, C ; post corr. L m. om. L n. om . R o. baptis q. add. p. add. viam, R matis, L; statum baptismi , add. sui, R rubr. De secundo modo remissionis id est ellemosyna, LXXXXVIIII , R om. C C. b. om. C a. add. eleemosyna, L ; add . ipsa, R d. iterum , R e. om . C f. iterum , R g. evangelio , R 1 2 1 2 3 • 5

Cf. Rom. VIII, 17. Mt. XXVII , 64. Tob. IV, 11 . lb., V. 12. lb. , v. 11 . Lc. XI, 41. Cf. Ecclcus. III , 33.

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29.252.REA

Sed mirum est unde eleemosyna habeat tantum privilegium , et utrum ipsa res que datur vel actio dantis ibi dicatur eleemosyna , cum dicitur : absconde eleemosynam tuam in sinu pau peris et ipsa orabit pro te . Ita enim videtur esse de omni opere caritatis quod ipsum factum orat pro factore suo ad domi num . Quidam tamen¹ solent dicere quod sicut dominus ex gratia sua quandam specialem virtutem dedit quibusdam orationibus insti tutis ab ecclesia quam non dedit aliis, et sicut speciale privilegium martyrii dedit innocentibus qui noviter cum eo et pro eo perse cutionem habuerunt, ita dominus ex gratia sua quandam specialem efficaciam dat eleemosyne quam non dat alii operi facto in caritate . Debet autem eleemosyna valde large, sicut legitur super illum locum : omni petenti te tribue 7, scilicet¹ rem vel orationem vel increpationem 8. Nunquam enim pauper est christiana religio. Semper enim habet m quod det, scilicet vel manualem eleemosynam vel orationem, vel si forte sit robustus petitor et laborare possit f. 36ra L vel forte/ non indigeat, magna eleemosyna est increpare eum ⁹. Nullus igitur debet christianus " esse immunis ab eleemosyna quin f. 52va C quotidie/ faciat eleemosynam vel aliquod genus eleemosyne. Et sciendum P quod quilibet christianus debet omnia que ultra necessitates suas a acquirit expendere in eleemosynass 10 Sed difficile est assignare que sint necessaria homini et que sint " superflua . Potest tamen breviter dici quod omnia illa dicuntur esse necessaria homini que necessaria sunt ad sustentationem suam et ad honestam provisionem familie sue w sibi necessarie *, non vane vel superflue . Ut si habeat filias suas maritare vel filios

1. id k. dicitur, L j. in, R i. om. C h. suo factore, R n. enim christianus debet, R est, C m. s. script. C; habet enim, R r. adquiruntur, C q . om . R p . add. est, R o. facia, C s. add. rubr. in marg. De necessariis hominum, C ; eleemosynis, L; add. u. sunt, t. sunt, R rubr. Que sunt necessaria et que superflua, R X. om. sibi, in necessariis, L w. post corr. C R V. om . L

6 Cf. Ecclcus. XXIX , 15. 7 Lc. VI, 30. Gloss . ord. ad loc. cit. 8 Cf. Gloss. interlin . ad loc. cit. GUIDO DE ORCHELLIS, p. 154, gives the quotation in the same words as Thomas. 9 Cf. cc. 11 , 12, D. XLV. 10 Cf c. 8, D. XLVII ; Gloss. ad c. cit.

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suos erudire y, vel eis in posterum providere . Et iterum si providit aa aliquod opus bonumab in posterum, ut domus suas ruinosas reparare ac, vel ecclesias edificare ad, vel pontes construere, vel vicinis destructis ae subvenire, bene af licet cuilibet ad tales usus pecuniam ag congregare, et usque ad tempus oportunum reservare, et non dicuntur talia superflua sed necessaria. Sed si quis congregat divitias et non habet certam causamah in quos usus eas reservat, nec certum finem constituit eas expendi, omnia sic congregata superflua sunt, et avarus est qui sic con gregatal, etaj quasi idolo avaritie immolat qui preter necessaria sic accumulat. Diligenter igitur etak cum summa diligentia exhortandus al est quilibet penitens ut distribuat eleemosynas in quantum potestam, et tantum de rebus an licite adquisitis "¹. Unde, utao ad priora redeamus ap, licet iudici ecclesiastico delinquentes punire pena pecuniaria, quia magis timent penam illam quam penam spiritualem 12. Sicut ait beatus Augustinus : ne... sis pauperi adiutor in mala causa cuius siªq parcis sacelloar percutis cor 13. Verumtamen inhonestum est et signum cupiditatis cum prelati talem pecuniam convertunt in usus proprios nisi forte valde as indigeant, sicut olim pauperibus iudicibus cum tota die ieiuniat laborarent determinando causas conquerentium licite dabanturau eis sportule vel av stipendia aw unde viverent. Debe rentax prelati ay qui sicaz puniunt delinquentes ba pecuniam sic acceptam expendere in pias causas in vicinia sic puniti, id est ut bb

aa. pre- f. 64rb R y. filios suos erudire vel filias/ suas maritare, R z. vel, C ad. post vidit, C ; providerit, R ab. bonum opus, R ac. om . C corr. C ae. defunctis, L af. unde, C ag. add. et divitias, R ai. congregata ah. certam causam habet, R congregat in marg. altera manu, C aj. id est, L ak. etiam , C al . exorandus , R an. tantum de am. eleemosynas in quantum potest distribuat, R ao. s. script. L ap. rever rebus post corr. ordinis verborum, L add. non, R ar. sacculo, R as. om. C aq. tamur, C au. dabuntur, C at. ieiunii, L av. om. eis sportule vel, L aw . om. vel stipendia, C ax. add. tamen, L ; om. R ay. add. vero, R az. om. qui, sicut, C ba. add. debent, R bb. om. causus ---- ut, L 11 Cf. C. XIV, q. 5 per totum. 12 Cf. GUIDO DE ORCHELLIS, p. 191 . 13 c. 34, C. XXIII, q . 4 Cf. S. Augustinus, Enarrationes in psalmos, in Ps. XXXII , n. 12 (PL . 36/286) ; GIRALDUS CAMBRENSIS , Gemma ecclesiastica, p. 310.

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in fabrica ecclesie, vel in be constructione pontis, vel in bd redemp f. 64va R tione captivorum, vel in nuptiis desola/tarum be, ut videret tota vicinia quod prelatus non acciperet talem pecuniam propter cupi ditatem, sed propter emendationem delinquentis 14. Solet etiam bf queri utrum habenda sit distinctio in distribuendis eleemosynis bg, quia dicit quedam auctoritas : desudet eleemosyna f. 52vb C in manu tua bh donec invenias iustum/ cui des 15, et alia auctoritas dicit: omni petenti te tribue 16. f. 36rb L Quidam autem dicunt/ quod prior auctoritas intelligenda est de illis eleemosynis que institute sunt ab ecclesia et debite certis personis, cuiusmodi sunt decime et oblationes que reservande sunt donec inveniatur sacerdos cui bi debentur ¹7. Alia tamen invenitur distinctio in bi canone 18 ; in minutis bk enim et quotidianis eleemosynis que distribuuntur ostiatim men dicanti bl non debes examinare cui des, sed indifferenter omnibus venientibus secundum facultates tuas bm debes distribuere . Si autem fuerint maiores eleemosyne, ut ecclesie parochiales ba vel tunice contra hiemem et huiusmodi bo, tunc debes discutere qui magis digni sunt bp et qui magis indigent, et quibus magis tenearis, ut alibi dicitur bq.

(Questio IIIIa. De martyrio).

Tertia a species remissionis est martyrium, sub quo compre henduntur omnes macerationes carnis et labores corporis , ut bd. om . R bc. om . R be. dissolutarum, L ; desolatorum, R bh. sinu tuo, R bg. eleemosynis distribuendis, R bf. autem , R bj. distinctio invenitur, in post lituram, R bi. sacerdotes quibus, L bm. facultatem tuam, R bk. minimis, L bl. mndicanti, C bo. eleemosyne ―― huiusmodi in superiore marg. bn. parochialis, L bp. sint, L с bq. add. rubr. Penitentia, C ; alibi supra dictum est, add. rubr. De tertia species remissionis id est martyrii, R b. expunxit macerationes, macer in marg. , a. ertia post lituram, L om . carnis, L 14 CANTOR, f. 83rb, acceptam pecuniam non debet prelatus in proprios usus convertere, quia symonia est. 15 S. AUGUSTINUS, op. cit. , in Ps. CII, n . 12 (PL. 37/1326) ; Simon TORNACENSIS, Disputationes, p . 279 ; CANTOR, t . II , p . 191 , ap . i, p . 416. 16 Lc. VI , 30. 17 Cf. S. parisiensis, ad c. 1 , D. XLII , p . 38 . 18 Non inveni.

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ieiunia, vigilie , peregrinationes, cilicium et discipline et huius modi . Nullus autem a tali martyrio debet esse immunis, quia qui non compatitur Christoe non conregnabit cum Christo . Unde Apostolus ait : stigmata domini Iesu¹ in corpore meo porto 2, ut impleamh ea que desunt passionibus Christi ³. Et beatus Augustinus ait : delicatus est miles qui vult gaudere f. 64vb R cum seculo et reg/nare cum Christo 4. Debet ergo quilibet discretus sacerdos iniungere talia martyria cuilibet penitenti, sed tamen cum discretione, quia eque potest peccare aliquis in comedendo m parum sicut in comedendo multum . Unde Hieronimus : biduanis aut " triduanis ieiuniis pre fertur venter nunquam plenus. Nihil enim refert an uno die an pluribus te ipsum P occidas 9 5. Tres autem sunt cause precipues propter quas ieiunium indicitur . Prima est ad puniendum " peccata preterita , ut penitens preteritas delicias austeritatex vite compenset . Secunda causa est propter cautelam futurorum , scilicet ad domandum carnem ne lasciviat et prona sit ad peccandum, quia lascivia carnis multos traxit ad peccata , que si bene esset edomita , non excitaret affectumaa peccandi ab. Tertia causa est institutio ecclesie et vitatio scandali . Si enim unus comederet quando alii ieiunant, magnum scandalum esset et peccatum mortale . Si autem iste tres cause cessaverint, non est magnum ieiunare, quia sicut ait Apostolus ac : non est regnum dei esca et potus , et iterum : corporalis exercitatio ad f. 53ra C

c. vigilie ieiunia, R d . om. R e. om . L f. domini nostri Iesu Christi, R g. in marg., litura in textu, L h. suppleam, L i. passioni, C ; passionum, L j. dicit, R k. om . R 1. aliquis peccare, R m . post corr. C n. et, L o. differt, R p. om . R q. add. rubr. Tres cause ieiunii idem supra, R r. cause sunt, L u. punienda, R V. preterita S. om . R t. inducitur, C x. post lituram, add . districtioris, C peccata, L w. post corr. C z. domita, R aa. effectum, R y. peccatum, L; peccandum, R ab. add. item, C ac. philosophus, C ad. excercitatio, C

1 Cf. II Tim. II , 12. 2 Galat. VI, 17. 3 Coloss. I, 24. ▲ Non inveni. Cf. Cantor, f. 155vb, Delicatus miles es si vis gaudere cum mundo et regnare cum Christo. 5 See p. 276, n. 23. For the following paragraph cf. p . 276, 1. 10-1 . 22 • Rom. XIV, 17.

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ad modicum utilis est, pietas autem valetae ad omniaat , promissionem vite habensas que nunc est et future¹. Hoc autem debent intelligere sacerdotes quod magis iniungen dum estah ieiunare a potu ai quam a cibo, quia plus peccant homines per potum ai quam per commestionem . Verumtamen propter indigestionem et ak cruditatem et propter periculum infir mitatis que sepe solet al provenire am ex nimia siti post cibum, f. 36va L sta/tutum est ut in die ieiunii an liceat bibere post cibum , et tamen f. 65ra R moderate, quia si superflue bibat, tantum peccat quantum ao/ si comederet superflue bis vel terap. Et ideo ebriosis est iniungenda aq certa mensura bibendi quam non liceat eis excedere . Item, non videtur vere ar penitere as qui aliquas non suscipit disciplinas, sicut Christus pro nobis at flagellatus est au 8. Si autem aliquis non potest habere copiam sacerdotis av quotiens voluerit suscipere disciplinam aw, potest seipsum ax in aliquo loco privatoay disciplinare az. Vidimus etiam quosdam religiosos qui consulue runt ba penitentibus ut unguibus suis vellicarent bb carnem suam loco discipline. Similiter non videtur aliquis be esse vere penitens nisi aliquotiens in anno induatur bd cilicio , vel saltem laneis vestibus , et aliquando dormiat in laneis. Dominus enim fuit exspoliatus be ad nudum

propter nos , et nos non possumus bf sustinere laneas quandoque propter ipsum?

vestes

Item , iniungendum est omni bg penitenti ut aliquotiens in anno bh vigilet in vigiliis aliquorum sanctorum bi . Ideo bi enim institute sunt vigilie in ecclesiis dei ut vigilemus in bk illis . Dominus enim ae. valet autem pietas, R af. ad omnia valet, L ag. habens vite, R ah. est s. script. , iniungendum, L ai. a potu ieiunare, R ak. add. propter, L aj . ebrietatem, L al. sepe solet post corr. an. om. C altera manu . et in marg. L am . venire, R ao . add. peccaret, R ap . add. vel quater, L aq. iniungenda est, R ar. nec, C as. esse vere penitens, L at. post lituram, C au . fuit, L; passus est et flagellatus , R av. copiam sacerdotis habere, L ax. semetipsum, R aw. disciplinam suscipere, L ay. om . L az. add. secreto , L ba. consulerant, L bb. vellarent, R bc. om . C bd. post lituram , L be. fuit fuit, exspoliatus post lituram, C ; add. usque, R bf. poterimus, R bg. est s. script. , cuilibet, L bh. om. aliquotiens in anno, C bi. sanctorum bk. om . C aliquorum , R bj. post lituram , L

7 I Tim. IV, 8. 8 Cf. Mt. XXVII , 26 ; Mc. XV, 15 ; Jn . XIX, 1 . 9 Cf. Mt. XXVII , 35 ; Mc. XV, 24 ; Lc. XXIII, 34 ; Jn . XIX , 23.

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vigilavit in passione sua 10, et pernoctavit in oratione 11 propter nos, et nos continue dormimus bl . Vidimus etiam quosdam discretos sacerdotes qui consulunt bm penitentibus quod ipsi bn saltem in vigiliis sanctorum surgerent bo aliqua hora noctis et vigilarent bp, saltem sedendo super lectum ba et sic dicendo orationes suas in veneratione sanctorum . Labor br etiam corporis vel in peregrinando vel alio modo laborando iniungendum est penitenti, quia sicut ait Ecclesiasticus : multa mala fecit bs otiositas 12, quia qui non est intentus rebus honestis, ex necessitate intendet bt turpibus. Animus enim humanus in se quiescere non potest,/ quia nihil habet/ in se quod f. 65rb R sibi sufficiat, et ideo oportet quod exeat vel ad honesta vel ad bu f. 53rb C turpia. Unde Hieronimus ait ad Rusticum monachum : vide ut diabolus nunquam te inveniat by otiosum bw, aut alvearia lentis bx texe viminibus, aut rivos per areas horti deducas by, aut aliud quippiam bz operis facias in quibus animus occupatus, ad illicita evagari non possit 13. Gentilis etiam poeta ca ait : Queritur, Egisthus quare sit factus adulter : in promptu causa est, desidiosus erat cb 14

(Questio Va. De conversione fratris) . Quartum genus remissionis esta conversio fratris errantis. Qui enim revocaverit fratrem suum a via erroris ad viam

bn. ut, bl. dormiemus, C, R bm . consuluerunt post corr. L bo. surgant, R om. ipsi, L bp. vigilent, R bq. add. suum, L br. in labore, L bs . docuit, R bt. intendit, L bu. om . R bv. inveniat te , L bw. osciosum, C bx. lavearia expunxit, apium, om. lentis, L by. horti deducas post corr. ordinis verborum, L bz. quispiam, R ca. pota, C cb. add. rubr. Conversio fratris, C ; add. rubr. De quarto genere remissionis, scilicet conversione fratrum , CI, R b. om . R a. erat, C , L

10 Cf. Mt. XXVI , 36-45 ; Mc. XIV , 32-41 ; Lc. XXII , 40-46 ; Jn. XVIII, 1. 11 Lc. VI , 12. 12 Cf. Ecclcus, XXXIII , 29. 13 Cf. S. HIERONIMUS, Ep. CXXV, n. 11 (PL. 22/1078, 1079). 14 OVIDIUS, Remedia amoris, 161 , 162 ; CANTOR, Verbum abbreviatum, c. 81 (PL. 205/246) ; Giraldus Cambrensis, Gemma ecclesiastica, p. 263 .

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veritatis salvavit animam suam¹ . Maius enim est et plus deo placet liberare unam animam a peccato quam salvare totum regnum ae periculo terreno . Unde dominus : si... peccaverit in te frater tuus... corripe eum inter te et ipsum solum... Si autem non audierit , adhibe tecum ... duos testes aut tresh... quos¹ si non audierit, dic ecclesie 2. Ista tamen auctoritas multam habet dubitationem 3. Primo enim dubitatur utrum sit preceptum generale omnibus . Quod si est, ergo quilibet pauper tenetur corripere regem, episcopum , principem , quod nullus facit nec facere potest. Item, ipsa auctoritas videtur sibi contraria¹ essem . Sancti enim sic exponunt : si peccaverit in te frater tuus ", te solo sciente . Si autem tu solus scis, quomodo potes adhibere testes super hoc quod ipsi nesciunt? Vel si debes occulte ducere eos ut videant peccatum fratris tui quod tu solus sciebas prius , tunc debes publi f. 65va R care crimen fratris tui, quod constat esse pro/hibitum. Dicunt quidam quod istud solum dictum est P Petro et succes soribus suis prelatis, quia dominus quando hoc dixit soli Petro locutus est. Sed videtur contrarium a quod sequitur ' , quod uni dico, omnibus dico . Dicunt etiam predictis quod auctoritas domini intelligitur in duobus casibus. Prima enim parst auctoritatis , scilicet: si peccaverit in te frater tuus, intelligitur quando alicui soliu notum est crimen alterius . Secunda pars, scilicet hecv : adhibe tecum duos vel tres testes " , intelligitur quando pluribus notum est crimen unius. Sed grave est quod sequitur : si eos non audierit, dic ecclesie .

Dicit enim

ibi glossa : studio ... convinciendi sub testibus 4. Durum

e. ab, add. aliquo, L c. minus , C d . animam unam , R i. quod, C h. vel tres/ testes, L f. 36vb L f. add . ait, L g. add. te, R 1. contraria k. et episcopum et principem, R j. post lituram , L add. id est, R n. m. sibi videtur , R esse contraria, L o. dicere , C, L p. est dictum , R q. contrarium videtur, L v. est hec t. om. L u. om. C S. om . R r. add. hoc, R X. add. secundo, R y. om . R scilicet , R W. om. C z. convincendi, C

1 lac. V, 20. 2 Mt. XVIII, 15-17. 3 See S. KUTTNER, Schuldlehre, pp . 45-47 ; C. LEFEBVRE, Gratien et les origines de la «Dénonciation évangelique» : de l'«Accusatio» à la «Denuntiatio». 4 Gloss. interlin. ad Mt. XVIII , 16 ad vv. adhibe tecum.

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est enim si quilibet aa tenetur accusare ab fratrem suum incorrigi bilem coram iudice et fatigare se ipsum laboribus et expensis . Ad hoc dicunt quod non sunt producendi testes quasi in forma iudicii , sed/ amici et familiares ad corripiendum et ad castigandum f. 53va C stultum , utac sint tales testes qui velintad tantum prodesse etae non obesse , et si necat sic, nec ag sic velit corrigi, debet dicere ecclesie, id est sacerdoti suo. Nec tenetur prosequi causam contra incorrigibilem, sed tantum ah denuntiare sacerdoti, ut ipse videat quomodo talis corrigi debeat al Hoc etiam preceptum generale est aj omnibus pro loco etak tempore, scilicet si habental possibilitatem et facultatem corri piendi . Tenetur enim serviens corripere dominum suum quem cumqueam, si corripere potest. Verumtamen beatus Augustinus aitan in libro de oculo non figendo in muliere ao 6 , quod predicta auctoritas intelligitur de fratribus religiosis qui simul vivunt in claustro, ubi quilibet tenetur in capitulo ap pub/licare crimen f. 65vb R fratris sui si nolit corrigi, necaq est hoc prodere sed corrigere . Et secundum hoc nulla est obiectio contra ar predictam auctori tatem as.

(Questio VIa. De debitis remittendis debitoribus nostris).

Quintum genus remissionis est remittere debita debitoribus nostris, quia dominus dixit : dimittite et dimittetur vobis ¹ . Istud autem intelligitur de spiritualibus debitis et nona de corporalibus. In debitis enim spiritualibus tenetur quisque dimittere rancorem suum et omne odium cuilibet delinquenti c . Verumtamen non

ad. quo ac. et, L ab. accusare tenetur, R aa. post corr. L ae. om. C volunt, L ag. post lituram, C af. post lituram, C ai. add. sed, L aj . est generale , R ah. om., est litura, L ak. add. pro, L al. habeat, L am . quicumque, C an. dicit, L ao. mulierem, R ap. in capitulo tenetur, L aq. add . etiam, R ar. circa, C, L as. add. rubr. Quod dimittere debemus debita, C ; add. rubr. De quinto genere remissionis scilicet in se peccanti dimittere CII, R a. om. C, L b. quilibet, C c. post corr. L

5 Cf. c. 8, C. XXII , q. 5. • Non inveni. 1 Lc. VI, 37.

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f. 37ra L ten/etur imperfectus remittere damnum sibi illatum, quia quilibet qui lesit aliqueme tenetur satisfacere leso de omnibus damnis et iniuriis ei illatis. Ait enim dominus : si offers munus tuum ad altare et ibi recordatus fueris quodh frater tuus habet aliquid ad versus te, relinque ibi munus tuum, et vade prius reconciliari fratri tuo, et postea veniens offeras munus tuum 2. Patet ergo quod si ledo aliquem spirituali iniuria, ut verbo contumelioso vel invi diosa detractione, debeo petere ab eo indulgentiam et satisfacere ei, si per contumeliam meam aliquod damnum sustinuerit . Si vero lesi aliquem damno corporali vel damnom materiali, debeo ei satisfacere secundum quantitatem damni, nec tenetur lesus re mittere aliquid de damno suo nisi velit . Nec etiam tenetur homo simplex qui non est in perfectione religionis exhibere officia humanitatis ei qui lesit ipsum et non vult satisfacere . Nec tenetur salutare eum tali salutatione qualis f. 66ra R est inter vicinos et familiares, sed quan/tum ad salutationem vite f. 53vb C eterne debet ei re/spondere. Similiter non tenetur ei dare q osculum pacis, quia sicut supra dictum ests, talis paxt pertinet ad pacem secularem que fit in communi osculo hominum ", et lesus non tenetur ei exhibere talem pacem, quia potest eum turbare in iudicio petens satisfactionem de damno sibi illato ³ . Sed si fuerit virx perfectus et non agat curam alicuius universi tatis, credimus quod tenetur remittere debitum materiale, precipue si debitor de facili non poterit reddere quod debet, sicut legitur y in evangelio quod cum dominus dimisisset servo suo debita sua², et ille cui dimissum fuit debitum nollet dimittere conservo suo debitum aa quod conservus ab ei debuit, repetiit ab eo dominus universum debitum prius ac dimissum usque ad novissimum quadrantem " .

d. add. suum, R e. alium , R g. ante, C f. sibi, R h . quia, R i. adversum, C j . venies offeres, R k . autem , R 1. ledam , R m. om . R n. ipsum , R o. insuper, R p. om . с q. dare ei, R r. om. C s. add. quia, C t. quia talis pax sicut predictum est, R u. homini? R v. debet, C w. dare , Z. sua debita, R R X. s. script, C y. om . C aa. debitum ac. om. , add. post et expunxit, L ab. servus , L conservo suo, C

2 Mt. V, 23, 24 . 3 See p. 245, 1. 7-1. 20. 4 Cf. Mt. XVIII , 23-34.

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Quomodo autem perfectus vel imperfectus possit damnum vel debitum ad repetere, prius dictum est ae 5 .

(Questio VIIa. De continuis gemitibus pro peccatis). Sextus modus remissionis est continuus gemitus pro peccatis. Unde et penitentia dicitur quasi pena tenax¹ . Quamvis enim penitentia adiungatur alicui ad certum tempusa , tamen sic debet intelligi ut semper usque ad finem vite doleat se deum offendisse, et cum dolore habeat memoriam peccati sui . Nunquam enim с debet desinere penitere qui semper desiderat deum misereri. Unde quilibet discretus sacerdos cuilibet penitenti debet iniungere ut semper revocet ad memoriam peccata sua, non ad delectandum sed ad dolendum, et vilem se reputet quiad proptere peccatum a deo recessit et servituti diaboli se subiecit. Unde Augustinus : penitet, omnino peniteat 2. Et semper se doleath peccasse nunquam debuit peccare. Magna enim pars satisfactionis f. 66rb R est iugis peccatorum memoria, a quibus si gaudeat homo se evasisse, semper tamen dole/at in ea incidisse . Hinc est quod f. 37rb L

qui qui

homo quamdiu vivit se peccatorem debet nominare, ut dicat : deus propitius esto mihi peccatori ³, non quia in presenti peccet, sed quia meminit se graviter peccasse . Preterea, solus deus novit quantitatem peccati cuiuslibet , unde ipse solus novit quanta satisfactio debeat exsolvi¹ pro peccato quolibet m. Quia nemo potest esse certus quando de peccato plene satisfecerit, nunquam secure n potest a satisfactione " f. 54ra C desistere P. P./

ad. om . vel debitum, L ae. add. rubr. De gemitu pro peccatis, C ; add. rubr. De VIo genere remissionis scilicet continui gemitus, CIII , R a. om. ad, certo tempore, R b. in, C c. deum desiderat, C e. qui, per s. script. L d . quod, R f. s. script. L g. quem , i. om. L h. doleat se, L с j. om. C k. debet, R m. quolibet peccato , add . et expunxit quolibet, 1. post lituram, L L 0. a satisfactione potest, C n. securus, C, R; post corr. L p. add. rubr. in superiore marg. De ultimo modo remissionis, C ; add. rubr. De VIIo modo remissionis id est susceptione eucharistic. CIIII, R 5 1 2 3

See p. 245, 1.8 - 246, 1. 9. See p. 5, n. 1 . See p. 240, n. 1. Lc. XVIII , 13.

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(Questio VIIIa. De susceptione eucharistie). Ultimus modus remissionis est per susceptionem eucharistie. Constat enim quod quotiens aliquis digne corpus domini sumit, totiens aliquid ei remittitur de pena debita pro peccatis. Verum tamen non ideo debet iniungi penitenti ut frequenter et quasi irreverenter sumat corpus Christi . Cum magna enim reverentia et tremore accedere debet homo ad sumendum cum ipse dominus cum sudore sanguineo accesserit ad offerendum ¹ . Nec unquam debet homo ad hoc sacramentum accedere cum conscientia alicuius mortalis peccati : qui enim indigne manducat et bibit, iudicium sibi manducath et bibit 2. Quamvis autem nemo sit certus utrum habeat caritatem vel non, quia nemo scit utrum dignus sit amore vel odio , tamen sufficere potest ei quod non sit conscius sibi alicuius mortalis peccati ad hoc ut ad tantum sacramentum accedat. Est autem consuetudo inter religiosos qui sunt in vita f. 66va R perfectiori quod de septimana in septimanam/ sumunt eucharis tiam, utk per septem¹ dies ieiuniis et orationibus se preparent et dignos efficiant m participatione corporis et sanguinis domini " . Laicis autem consuetudo est tantumº semel in anno sumere ³ . Si tamen honeste conversationis sint P laici et puras habeant q conscientias, consulendum est eis quod saltem quater in anno communicent, quia communio valet eis ad augmentum gratie et ad remissionem pene peccatis . Solent autem quidam sacerdotes iniungere penitentibus ut faciant celebrare missast pro defunctis, et missas de beata Virgine, et missas de Sancto Spiritu . Hoc tamen a fonte cupiditatis videtur processisse, quia sunt certa pretia taxata apud miseros " sacerdotes quantum debeat dari

pro annuali , quantum pro triennali ",

a. dignus, C ; post corr. L b. remittitur ei, L ; ei remittitur aliquid, R C. per, C d. om. et quasi irreverenter, C e. debet accedere, C h. sibi manducat post f. add. corpus Christi, C g. accessit, R corr. ordinis verborum, L i. certus sit, C j. sit dignus, R m. add. se, R n. Christi, k. et, R 1. octo, C ; VI , est litura, L r. om. C с o. in marg. L p. sunt, L, R q . habent , L S. est rubr. in tegumen illigata, C t. missam, C u. rurales, R v. debeant dare, C ; dare, L w. tricennali , L, R

1 Cf. Lc. XXII , 44. 2 I Cor. XI, 29. 3 See pp. xxxvii -xxxix .

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quantum pro septennalix, quantum etiam pro una missa singulari, et ita credunt laici missas posse esse venales, et perz hoc in magnum errorem ducunturaa, et putant emere unam missam et corpus domini ab pro uno denario . Et iudei dederunt magis, scilicet triginta denarios . Non igitur debet iniungi celebratio missarum nisi sacerdotibus, quorum officium est celebrare ³ . Potest tamen dari consilium laicis quod si ipsi/ habent ac aliquos f. 54rb C amicos familiares sacerdotes qui gratis velint ad pro eis celebrare divina, vel pro animabus/ benefactorum vel antecessorum suorum, f. 37va L quod ipsi humiliter exorent eos ut hoc faciant, et erit eis valde utilis talis celebratio, dum tamen cesset omnis turpis pactioae 6.

Licitum etiam est af laico tenere capellanum/ ad mensam suam f. 66vb R et invenire ei necessaria ag ut celebret pro se et pro suis . Necah intelligitur ibiai turpis pactio si sacerdos recipit necessaria sua, quia sine necessariis hoc facere non posseta . Habeat igiturak sacerdos predicta septem in notitia, ut peniten tem suum , sicut predictum est, in eis possit instruere. Aliter enim ea que confessionis sunt plene non exsequitural. z. propter, R aa. inducuntur, L x. septimanali, R y. om. C ac. om. si, ipsi habentes, R ad. volunt, R ab. Christi, C ae. pactio turpis, R af. est etiam, C, R ag. add. sua, R ah. non, R ak. ergo, R ai. post lituram, L aj. potest, L al. exequitur, add. rubr. De ultimo articulo, C ; add . rubr. Que penitentia cui peccato sit iniungenda. Incipit VII pars , R

4 Cf. Mt. XXVI , 15. 5 See p. 12, n. 1 . See p. 13, n. 3.

(ARTICULUS SEPTIMUS)

(Que penitentia cui peccato sit iniungenda) (Distinctio prima) (De penitentiis )

(Questio Ia . Quedam penitentie sunt mutabiles , alie mutari non possunt.)

Ventum est ad extremum articulum huius opusculia, in quo considerandum est que penitentia cui peccato sit iniungenda. Et sciendum quod quedam pene determinate sunt in canonibus que mutari non possunt . Alie mutabiles sunt et arbitrarie secundum dispositionem discreti sacerdotis . Omnes autem ille pene que constitute sunt ab canonibus propter contractam irregularitatem indispensabiles sunt a minore sacerdote, in quibus solus summus pontifex potest dispensare ¹ . Sunt autem quedam irregularitates clericorum et quedam laicorum . Irregularitates clericorum sunt que impediunt promoveri ad sacros ordines, vel si aliquis promotus fuerit , impediunt executionem ordinis, ut symonia et homicidium d et multa alia, de quibus prediximus sicut potuimus . Irregularitates laicorum sunt per quas excluduntur a solatio matrimonii, vel si fuerint coniugati, suspenduntur ab usu matrimonii ita ut non possint debitum coniugale exigere sine dispensatione e superioris ' . f. 67ra R Est autem alia irregularitas laicorum per quam/ excluduntur a quibusdam legitimis actibus, ut non possint testimonia perhibere

b. in, C a. post corr. L c. post corr. L; fuerit promotus aliquis, R d. homicidia, R e. post corr. in marg. L f. add. et, R h. irregularitas alia, C s. script. L g. om. R

1 See p. 67, n. 8.

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in statu liberi hominis, nec possunt ecclesias intrare in temporibus determinatis . Et de talibus, sicut potuimus, supradiximus . Istos autem canones qui certik sunt et determinati in talibus casibus¹ etm omnino indispensabiles nullus sacerdos debet igno rare . Peccaret enim mortaliter si audiret aliquod peccatum in confessione a quo contrahitur irregularitas nisi ostenderet/ confi- f. 54va C tenti suam irregularitatem, quia quilibet debet sustinere penam sue irregularitatis, et peccat mortaliter si transgrediatur etiam " ignoranter. Nec potesto si simplex est P certificari nisi a suo sacerdote. Alie autem penitentie sunt satisfactorie pro peccatis ex quibus non contrahitur irregularitas, et in talibus non potest observari rigor antiquorum canonum . Tot enim ieiunia/ et tot vigilie et tot f. 37vb L peregrinationes et tot alie duritie iniungebantur antiquitus pro quibusdam peccatis quod non est homo nostri temporis qui tantas penas possit sustinere. Unde in alio canone constitutum est quod omnes tam dure pene relaxentur . Dicit enim canon " : defectus nostri temporis in quibus non solum merita nostra sed etiam corpora ipsa " defecerunt non patitur districtionis antique censuram permanere 2. Unde patet quod omnes canones peniten tiales qui pertinent ad districtiones corporum dispensabiles sunt secundum arbitrium et prudentiam discreti sacerdotis . Unde consilium fuit discretorum et sanctorum virorum quod nullus penitens per immoderatam et duram penam * absterreretur a penitentia, quia sicut dicit canon, me/lius est reddere ra- f. 67rb R tionem de misericordia quam de severitate 3 . Severitas tamen canonis et penitentie constitute omnibus innotescenda est, et si velit eamy sustinere et possit , bonum est aa 4. Si autem dura videatur penitenti, semper mitiganda ab est ne absterreatur penitens ad fugam .

n. om . m. sunt, R 1. in marg. L k. litura, L j. omnes, R R 0. om . nec potest, C p. si simplex est potest, R q. nec, C Г. institutum, C t. om. C s. add. rubr. in marg. Canon, C u. nostra, R v. patiuntur, R W. om . et sanctorum, C x. pe Z. om . R aa. add . nitentiam , R y. add. observare et, R ut ei iniungatur illa, R ab. mitigenda, R

2 Non inveni. 3 Cf. c. 12, C. XXVI, q . 7. ⚫ Cf. ALANUS DE INSULIS, Liber poenitentialis (PL. 210/293, 294) .

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(Questio IIa. De septenni penitentia pro peccato mortali). Solet autem generaliter pro omni peccato mortalib iniungi с septennis penitentia ¹ , quia mundus iste per septemium volvitur, et quia vix contingit quod unus homo laboret aliquo vitio mortali quin habeat contagium omnium septem vitiorum, quod ostenditur per mulierem que erat in civitate peccatrix ² a qua dominus eiecit septem demonia ³, id est septem criminalia peccata . Unde dixerunt quidam quod ideo oportet sacerdotem habere septem ordines ut possit absolvere a septem criminalibus peccatis d . Septem autem ordines sunt lector, ostiarius, exorcista, acolythus , subdiaconus, diaconus, sacerdos. Sed de his ordinibus supra dictum est e.

(Questio IIIa. Quomodo recipiendus sit penitens ad confessionem) . Cum autem sederit penitens ad pedes sacerdotis, triaª in prin cipio sunt ei proponenda . Primum est ut proponatur eid aliquid per quod timeat penam gehenne. Secundum est ut proponatur eie aliquid per quod desideret gaudium vite eterne. Tertium est ' ut sacerdos removeat a penitente confusionem erubescentie, scilicet ne vereatur propter verecundiam confiteri sacerdoti peccata sua . Sed dicat ei sacerdos : forsitan ego sum deterior peccator f. 54vb C quam tu ; homo sum/ similis tibi, ne reverearis faciem meam. Melius est tibi ut sustineas verecundiam in presentia mea quam

in die iudicii in conspectu omnium ¹ . His et similibus propositish, instruat sacerdos eum¹ de quibus f. 67va R debeat confiteri et pe/nitere ', scilicet de septem criminalibus

a. om . L b. mortali peccato , L, R d . add. c. septimium , C e. add. rubr . in marg . VII ordines , C ; add . rubr . VII ordines , R rubr. Quomodo recipiendi sunt penitentes ad confessionem , C ; add. rubr . Quod tria proponenda sunt confitenti , R a. om . C e. om. R b. add . hec , C d. om . R c. quod , R f. om. R i. eos, R g. ego , R h. proponitis , L, R j. om . et penitere , C ; penitere confiteri , L k. id est, R

1 2 3 1

Cf. dict. post c. 11 , C. XXXIII , q . 2 . Lc. VII, 37. Mc. XVI, 9. Cf. Lc. VIII , 2. Cf. ALCUINUS, Ep. 225 (PL. 100/502) .

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peccatis . Et numeret ei septem criminalia peccata, quia multi etiam de quibusdam nesciunt utrum sint peccata¹ , et ideo oportet reducere eism in memoriam genera peccatorum, quia pauci sunt qui confiteantur spiritualia peccata . Vix enim confitetur aliquis/ f. 38ra L se habere invidiam, vel iram, vel avaritiamº, vel accidiam, vel superbiam. Multi etiam sunt qui nunquam sciverunt quid esset a accidia, et tamen sepe peccaverunt per accidiam ' . Intimandum est igiturs penitenti quomodo aliquis peccet per invidiam , scilicet si doleat de bono alieno et ideo machinetur ei malum. Similitert ostendatur " ei quid sit ira, scilicet in quantis noceat fratri suo per iram, scilicet in verbis contumeliosis , vel W in damno corporis, vel in damno possessionis . Similiter osten datur penitenti quot modis peccaverit per avaritiam, scilicet per cupiditatem rei aliene et per negotiationem , vel omissionem subveniendi indigenti cum possit, cuiusmodi peccatum sepeaa occultissimum est . Similiter ab ostendendum est eiac quot modis peccet per superbiam, scilicet in gestu corporis, in ad habitu , in verbis inflatis, in contemptu etiam ae minorum. Similiter af de accidia intimandum est ei quod esse pigrum in servitio dei, et esse tedio affectum in bonis operibus mortale peccatum est . Et multa similia proponenda ag sunt eis ad cognitionem peccatorum suorum, de quibus nunquam confiterenturah nisi a sacerdote essent instructi . Et ita damnabilis esset ai ignorantia vel negli gentia aj. Verumtamen non est descendendum ad multa specialia ak peccata de quibus simplices nullam habent notitiam. Multa enim sunt specialia al vitia luxurie/ vel gule que non expediret sciri f. 67vb R simplicibus propter enormitatem ipsorum peccatorum . Multi enim ex quo audiunt ignotum peccatum statim suspirant ad experientiam

o. vel 1. add . necne, R m. post corr. C n. post corr. R avaritiam vel iram , R q. est, C p. add. vel audierunt, L r. om. per accidiam. add . rubr. De spiritualibus peccatis , R s. igitur V. per verbum contu est, R t. insuper, R u. ostendat, L meliosum, C w. om. vel in damno, R x. insuper, R y. nega Z. add. per, R aa. om . R ab. insuper, R tionem, C ad. et, R ac. om . R ae. om . R af. insuper, R ag. om , L; ai. add. eis, R ponenda, R aj . add . ah. confiteretur, C talium, R al. spiritualia, R ak. spiritualia, R

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illius peccati 2. Et ideo am non sunt tales circumstantie revelande penitenti an

(Questio IIIIa. Iterum de septenni penitentia) . Solet autem dici in generali quod septennis penitentia iniungenda est mortalia peccato, quia homo constat ex corpore et anima . Homo autem constat ex quattuor elementis, et b anima habet tres potentias, id est vim rationabilem, vim irascibilem, vim concu f. 55ra C piscibilem/. Et quia homo quandoque peccata per corporalia vitia, ut per gulam et luxuriam , quandoque per vitia spiritualia º, ut per invidiam et avaritiam , ideo ut pleneh puniatur homo in corpore et in anima iniungitur ei septennis penitentia . Vel quia totus mundus volvitur per septenarium. Vel quia septem sunt criminalia peccata . Vel quia septem modis remittuntur pene peccatorum sicut iam dictum est, ideo septennis penitentia solet iniungi.

(Questio Va . Quedam penitentie sunt propter irregularitatem, que dam propter satisfactionem ) . Verumtamen sciendum est quod quedam penitentia iniungitur alicui usque ad extremum vite, quedam per magnum tempus, quedam per minus tempus. Quedam sunt dispensabiles, quedam f. 38rb L indispensabiles, de quibus omnibus postea dicetur . Verumtamen/ ad presens sciendum est quod penitentie quedam iniunguntur propter irregularitatem, quedam propter satisfactionem . Ille que iniunguntur propter irregularitatem omnes indispensabiles sunt minori sacerdoti . Ille autem que iniunguntur propter satis factionem fere omnes arbitrarie sunt ad voluntatem discreti sacer

am. om. C ; id, R an. add . rubr. Penitentia pro mortali , C ; add. rubr. De initione septennis penitentie , CVI, R a. post lituram, L b. om. C C. om. R d. peccat quandoque, R e. spiritualia vitia, R f. om. C, L h. ple g. add . et, R nius, R b. dicemus. L a. in marg. C

2 Cf. CANTOR, t . II , p. 424 ; Alanus de INSULIS, Liber poenitentialis (PL. 210/286) ; Poeniteas cito peccator (PL. 207/1155) .

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dotis. Irregularitas/ autem quedam est clericorum, quedam laico- f. 68ra R rum . De irregularitatibus clericorum supra satis dictum est. Similitere sunt quedam irregularitates laicorum ex quibus efficiuntur illegitime persone ad contrahendum matrimonium®, eth alie irregularitates ex quibus efficiuntur illegitime persone ad testificandum et ad alios legitimos actus, de quibus supradictum est quoddamodo ' et inferius plenius dicetur. Hoc autem provideat discretus sacerdos quod in illis penitentiis que arbitrarie sunt nunquam absterreat penitentem ad fugam , nec itam oneret eum quod ipse " omnino recuset penitentiam, quia sicut dicit canon, melius est reddere rationem deo de misericordia quam de rigore¹ . Verumtamen audito peccato confitentis , proponat ei penitentiam certam et determina tam a sanctis patribus tanto peccato P debitam, et si velit eam penitens recipere, bonum est. Si autem dicat se non posse sustinere, temperet sacerdos penitentiam in omnibus illis a in quibus potest 2, ita quod non offendatur deus . Quia in illis sine quibus non est salus nihil potest mutare sacerdos " ; ut si fenerator veniat ad confessionem et dicat ei sacerdos quod ipses restituat omnia ablata per usuram et ipse respondeatt se nolle restituere, in hoc casu nihil potest mutare sacerdos . Similiter " si iniungat ei sacerdos quod/ se abstineat a fornicatione, et respondeat penitens se f. 55rb C non posse continere, ibi nihil potest mutare sacerdos, quia sine talibus non est salus. Sedy si iniungat ei sacerdos

tanta ieiunia aa vel tantas vigilias

vel tantas eleemosynas et dicat penitens se non posse sustinere , ibi temperet sacerdos ne mittat penitentem in desperationem vel in contemptum . Quia/ si penitens libenter receperit ab modicum f. 68rb R quod ei iniungitur, etiam si non ac sit condignum , sperandum est

add. autem, C satis supradictum , R C. d. e. om . R g. om. L h. om. matrimonium et, R f. quedam sunt, C i. testificationem, R j . quoddamodo est, L k. istis, R 1. add . scilicet, L m. tantum , R n. om. R 0. penitentis, R q. post lituram, L p. peccato tanto, L r. add. et ipse restituat S. om. C t. respondet, C, L u. insuper, R v. eis, L; ei, C W. om . C; fornicator, R x. responderit, R om . R y. et, C ; om . L Z. om. R ab. reciperet, aa. tanta ieiunia post corr. C ac. om . R C, L

1 Cf. c. 12, C. XXVI, q . 7. 2 Cf. ALANUS DE INSULIS, Liber poenitentialis (PL. 210/293, 294) .

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tamen de misericordia divina quod ipse suppleat in purgatorio quod minus est. Hoc autem diligenter providendum est sacerdoti nead unquam dimittat penitentem recedere desperatum propter gravitatem penitentie iniuncte, sed ita temperet penitentiam ut penitens credat se posse complere ae.

(Distinctio secunda) (De luxuria)

2ོིན་ ས 29 ! 121 u ་ཆz ! ། ཟཟུར IH H རྫུཨེ 11

(Questio Ia. De speciebus nocturne illusionis . )

14

(cap. i. De prima specie .) Post heca dicendum est de septem criminalibus peccatis et speciebus eorum, ut sciatur que penitentia cui peccato sit iniun species genda . Et primo de luxuria. Cum autem sint plures luxurie, primo dicendum est de nocturna illusione. Distinguit f. 38va L autem beatus/Gregorius tres species ¹ . Prima est quando ex sola superfluitate humorum natura se exonerat et purgat a tali superfluo humore, et tunc nullum est peccatum e neque mortale neque veniale, nisi forte mentem turpis imaginatio concusserit '. Sed queritur si natura licite se potest exonerare in dormiente, quare non potest homo in vigilando se exonerare? Et patet ratio, quia in vigilando non potest hoc fieri sine turpi motu aliquo, et omnis talis turpis motus prohibitus est. Sunt tamen multi qui dicuntur seminiflui qui emittunt et vigilando et dormiendo semeni velint nolint . Sed dicunt medici quod hoc potius est ex morbo quam ex luxuria .

ae. add. rubr. De VII mortalibus peccatis et ad. post corr, L illusione altera manu, C ; add . rubr. De septem criminalibus peccatis et primo de luxuria , CVII, R C. add. rubr. De b. plures sint, R a. hoc, C ; add . autem R e. peccatum d. om. C, L prima specie nocturne illusionis, R est, R g. om . C f. turpis imaginatio concusserit mentem, R j. add. i. semen et vigilando et dormiendo, C h. post lituram, L k. potius hoc, C hoc, R 1 S. Gregorius, Epistolae, L. XI, ep. lxiv, n . 11 (PL. 77/ 1198-1200) ; S. BEDA, Historia ecclesiastica, L. I, c . xxvii, n . 9 (PL. 95/66-68) ; c. 1 , D. VI ; BARTOLOMAEUS EXONIENSIS, p. 269 ; GUIDO DE ORCHELLIS, p. 95.

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Sunt tamen multi ita lascivi quod si membrum virile moveatur aliquo tactu vel aliqua¹ fricatione casuali, ut equitando vel eundo , statim per impatientiam libidinis effundunt m semen . Et omnes tales peccant mortaliter nisi sibi/ caveant quantum possunt ab f. 68va R omni fricatione membri sui, ut scilicet per urticas vel per aquam frigidam vel aliquo alio modo ". (cap. ii . De secunda specie . ) Secunda species est nocturne illusionis quando aliquis ita se crapulat P et ingurgitata cibis et potibus quod venter despumat in libidinem , et tunc venialer peccatum est . Et magnum quidem peccatum est precipue si in polluendo mentem turpis imaginatio concusserit , sicut sepe contingit/ in dormiente quod turpes habet f. 55va C imaginationes coeundi . Sed in secundo casu dicit beatus Gregorius quod sacerdos siu tali modo fuerit pollutus dew nocte, debet in crastino abstinere a divinis officiis , nec debet celebrare donec aliquam fecerit penitentiam . Verumtamen si sit dies sollemnis et populus conveniat ad missam audiendam, melius est quod cum proposito penitendi celebret si non sit alius sacerdos presens 2, quia aa populus scandalizetur ab recedendo sine missa . Debet autem ac penitere pro tali illusione vel suscipiendo disciplinam , vel abluendo se in aqua frigida , vel ieiunando in cibis quadragesi malibus, vel induendo se laneis ad carnem, ut sordes nocturne illusionis abstergantur a corpore suo antequam die crastina accedat ad sacramentum altaris ad.

(cap. iii. De tertia specie . ) Tertius casus est nocturne illusionis ae quando ex precedenti cogitatione at accidit alicui talis pollutios. Ut si aliquis prius

n. add. rubr. De secunda specie 1. alio, L m. effundent, L 0. nocturne illusionis est, R nocturne illusionis, CVIII in marg. R s. om . r. om. est litura, L p. incrapulat, L q. vel gurgitat, R v. si sacerdos fuerit tali C, L t. concussit, C u. add. in, L modo, R w. in, R x. ab omnibus officiis abstinere, L y. ne que, R z. fecerit aliquam , R aa. quam, R ab. scandalizare tur, L ac. enim, L ad . add . rubr . De tertia specie nocturne illusionis, CVIIII in marg . R Iaf. in marg. ae. nocturne illusionis est, L litura in textu, C ag. talis pollutio alicui, R 2 See p. 330, n. 1 .

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multum cogitavit ah de aliqua muliere, vel si diu confabulatus est f. 68vb R cum ea, possunt reliquie cogitationum movere corpus de noc/te ad talem pollutionem, et tunc sicut al dicit beatus Gregorius aj , mortaleak est 3.

(cap. iiii. De peccatis in somno .) Videtur tamen quod nulla nocturna illusio al sit mortale pecca tum, quia omne peccatum adeo estam voluntarium quod si non est voluntarium non est peccatuman 4. Sed constat quod in somno non utitur homo aliqua voluntate, quia non f. 38vb L utitur libero arbitrio/ neque consensu rationis, ergo non peccat, ergo nonao mortaliterap . Sed contra in Canticis : ego dormio et cor meum vigilat 5. Et iterum in hymno : Sic caro nostra dormiat

ut mens in Christo vigilet . Item, apparuit dominus aq Ioseph in somno dicens eiar : surge etas accipe puerum et matrem eius et vade in Egyptum , et surrexit et abiit. Ergo Ioseph intellexit quod ei dicebatur in somno, ergo at usus est ratione in somno et ita potuit mereri et au peccare in somno av. Istam questionem non oportet hic determinare , sed semper credatur Gregorio et dicatur quod illusio nocturna est peccatum 8 . ai. om. R ah. cogitaverit, R aj. add . quod , R ak. add. an. non peccatum, C al. illusio nocturna, R am. est adeo, R est peccatum altera manu in marg. litura in textu, L ao. om . ergo non, est litura, R ap. nec mortaliter, add nec venialiter, L aq. an as. om . L at. et, add. ita videtur quod , R gelus, R ar. om . C au. om . R av. om . in somno, L

3 See p. 330, n. 1 . 4 Cf. S. AUGUSTINUS, Retractationes, L. I, c. xiii, n . 5 ( PL. 32/603) ; IDEM, De vera religione, C. XIV, n. 27 (PL. 34/133) ; pr. C. XV, q. 1 , which was the foundation of the canonists ' teaching on culpability. See S. KUTTNER, Schuldlehre, pp. 40, 41. For the theologians see e.g. Robertus Meludinensis, Questiones de divina pagina, p . 5 ; SIMON TORNACENSIS, Disputationes, pp. 145, 170, 204. 5 Cant. V, 2. 6 Hymnus ad completorium Iesu redemptor seculi ; in Christo vigilet is a variant of soporem nesciat, Dreves, t. LI, pp. 43, 44. 7 Mt. II, 13. 8 See p. 330, n. 1 .

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Verumtamen dicunt quidam quod sicut furiosus qui ex culpa sua incidit in furorem peccat occidendo hominem quamvis non utatur libero arbitrio nec sciat quid agat, quia omnia opera se quentia deformantur ex illa prava voluntate quam habuit cum incidit in furorem , ita nocturna illusio deformatur ex illa volun tate comedendi vel bibendi quam ha/buit homo quando crapulavit f. 55vb C se vel quando cogitavit de fornicaria sua vel locutus est cum ea 10, licet alii dicant quod nullo modo peccat aliquis dormiendo sed contrahit quamdam immunditiam propter quam se mundare debet antequam accedat ad altare vel sumat eucharistiam ". Verumtamen dicit beatus Gregorius illa esse peccata quia origines aw et cause eorumax peccata erantay 12./

(Questio IIa . De coitu coniugali) . (cap . i . De coitu licito). Antequam dicamus de fornicatione sciendum esta quod homo potest mereri et peccare mortaliter in propria uxore b. Coitus enim coniugalis alius est licitus, alius fragilis, alius impetuosus d 1 . Licitus est secundum quosdam ' triplex, scilicet causa susci tande prolis ad cultum dei unius , vel causa reddendi debitum

aw. post corr. L ax. om . R ay. add . rubr. De triplici coitu coniugatorum , CX in marg. R a. om. L, R b. in sua uxore propria, L c. add. est, R d. add. rubr. De coitu licito tripliciter, R e. add. coitus, R f. post h. om . C ; lituram , C g. tripliciter, scilicet post lituram , R unius dei, R

9 See S. KUTTNER, Schuldlehre, pp. 102-110 for this subject. 10 For the canonists see KUTTNER, op. cit., p . 113, n. 2 . 11 Cf. STEPHANUS TORNACENSIS and SICARDUS, M. MORGANTE, De casu fortuito in iure poenali canonico, pp . 158 , 159 . 12 For culpability in causa see KUTTNER, op. cit. , Sachregister s.v. culpa praecedens. 1 For the distinction see Anon. Glossae in Lombardi librum senten tiarum, Bibliothèque Nationale, lat. 14428, Bamberg, Stadtsbibliothek , Cod. Patr. 128, Munich, Clm. 22, 288, MAGISTER MARTIN, all printed by M. MULLER, in Paradiesesehe, pp. 131 , n . 18 , 132, nn . 21 , 22, 144, n. 55. CANTOR, Summa Abel, has coniugalis, carnalis, impetuosus, in MULLER, op. cit., p. 148, n. 68.

f. 69ra R

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exigenti¹, ut si aliquis accessurus sit ad consortium lascivarum mulierum et timeat sibi de lapsu et propter hoc prius refrigerat se in propria uxore per hoc meretur 2. Tamen beatus Augustinus dicit quod coitus coniugalis duplex¹ est meritorius, scilicet causa suscitande prolis velm causa reddendi debitum. Dicit enim Augustinus : redde et pro sanctifica tione tibi reputabitur 3. Cum autem vir sanctus dormit cum uxore sua, quamvis sentiat illum pruritum et illam voluptatemp carnis, ita tamen quod non applicet animum suum ad hoc nec placeata ei carnalis delectatio nullo modo peccat , neque mortaliter neque venialiter 4. Sicut si aliquis comedat dulcem cibum licet natura delecteturs in tali dulcedine cibi, illa brutalis

delectatio

que est citrat consensum animi nullum peccatum est" .

(cap. ii. De coitu fragili .) Item , secundum ordinem prenotatum alius coitus coniugalis dicitur fragilis , quia provenit" ex fragilitate, ut quando homo propter motus carnis accedit ad uxorem suam necy causa sobolis nec causa reddendi debitum nec causa vitande fornica

k. om . L 1. dupliciter, j. unde, L i . exigendi, C ; post corr. L n . s. script. L L, R m. et, R o. tibi pro satisfactione , R s. delec r. comedit , L p. voluntatem, C, L q. placet, L, R tet, R t. contra, L; circa, R u. add. preterea nemo peccat meo f. 39ra L quod vitare non potest, sed nemo potest vitare delectationem in coitu/ ergo nisi male et turpiter consensiat non peccat in coitu, L; add . rubr. De coitu fragili, R v. aliquis, L w. proveint, R x. per, R y. non, C

2 Cf. c. 3, C. XXXII , q . 2 ; MAGISTER SIMON, pp. 53, 54, and Trac tatus de VII sacramentis and Tractatus de coniugio, ib. , pp. 96, 100. 3 Cf. S. AUGUSTINUS, Enarrationes in psalmos, in Ps. CXLIX, n. 15 (PL. 37/1959) ; c. 1 , C. XXXIII , q . 5 ; LOMBARDUS, Sent. , L. IV, d . xxxii, c. 2. Also cf. IDEM, Contra mendacium, c. VII , n. 18 (PL. 40/528) ; LOMBARDUS, op. cit. , L. II , d . xl , c. unic. 4 This would seem to be the distinction made by the Cantor and Robertus de Courçon between the act which is not sinful, and the pruritus que non operi sed anime adheret, see M. MULLRE, Paradiesesehe, p. 154. For the history of this pessimistic theory of sex that was generally accepted in the early scholastic period see MULLER, op. cit.

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tionis in alia muliere sed tantum propter fragilitatem incontinentie. Et talis coitus veniale est peccatum, quia excusatur a mortaliz per honestatem coniugii aa 5.

(cap . iii . De coitu impetuoso qui dividitur quadrupliciter. ) Tertius autem est impetuosus coitus ab qui dividitur ac quadru pliciter. Quidem enim est ad coitus propter saturandam libidinem per meretricias blanditias : quidam autem fit in membro mulieris non ad hoc concesso ae 6 ; quidam autem at coitus fit in tempore prohibito ; quidam etiam coitus impetuosus est cumag muliere pregnantian vicina partui, vel cum menstruata, vel cum ai decu bante in puerperio 7. Quidam etiam addunt quod/ impetuosus f. 56ra C coitus est si fiat in publico cum propria uxore multis videntibus , et tunc mortale peccatum est³) . De primo dicit Gregorius quod nihil turpiusak quam ita di ligere uxorem sicut adulteram velal meretricem . Vehe mentior enim amator sive am ardentior in propria uxore adulter est . Unde qui ita delectanturan vel in pul chritudine uxoris sue ao vel in suavitate carnis vel in blanditiis meretriciisap vel adulterinis quod aq effundunt se in libidinem et tota nocte et die utuntur uxoribus suis quasi pro ar culcitra per as oscula lasciva at et per turpes amplexus peccant mortaliter. Et est eis au gravis penitentia iniungenda, et ideo gravior quia uxoribus

aa. add. rubr. De coitu impetuoso quadru Z. add. peccato, L ac. diditur, R ad. est f. 69rb R ab. coitus est/ impetuosus, R pliciter, R af. etiam , L ae. add. vel deputato, R enim, R ag. impetuosus ah. pregnanti muliere, C ai. om. L est in, R aj. add. rubr. ak. add. est, L al . et, L, R De primo coitu impetuoso, R an. delectent, R ao. om . R am . vel, R ap. meretricis, L, R as . post lituram, L ar. per, R aq. ut qui, L at. post au. om . R corr. L; lascivia, R 5 Common doctrine. 6 c. 11 , C. XXXII, q . 7 . 7 See p. 333, n. 1 . 8 Cf. S. HIERONIMUS, Adversus Iovinianum, L. I, c. 49 (PL . 23/281) ; c. 5, C. XXXII, q. 4 ; Lombardus, Sent., L. IV, d . xxxi , c. 5. Gratianus and Lombardus give it to S. Hieronimus, but it is ascribed to S. Ambro sius by MAGISTER Simon, p. 54, and to S. Augustinus by the Tractatus de coniugio, ib. , p. 101 . Vehemens-est is quoted by S. HIERONIMUS from Sextus, Sententiae, n. 231 (222), p. 39.

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quas possunt habere ad necessitatem abuntur ad voluptatem . Non attendunt quod av uxores sunt, sed quod libidinose sunt . Nec appetunt usum matrimonii, sed usumaw adulterii. Et mirum est quod illas quas habere possunt ad voluntatem ax habent tantum ad voluptatem . Iniungenda est autemay eis penitentia tamen paulo minor quam pro adulterio, et ostendendum est eis quod non debent provocare uxores suas ad libidinem sed ad sanctita tem . Simile etiam iudicium estaz de mulieribus, et instruendi ba sunt a sacerdote vir bb et uxor quod illud tantum exsequantur in officio coniugali quod matrimonium concedit, non quod meretri cium persuadet bc. Item, coitus impetuosus est si vir abutatur uxore in membro non ad hoc deputato 10, nec multum discrepat a peccato contra naturam , cum ibi bd fiat iactura et dispendium partus sicut inferius dicetur. Unde tali iniungenda est penitentia quasi peccaverit contra naturam be. Similiter impetuosus coitus est dormire cum uxore bf in tempore prohibito " , quia precipit Apostolus quod interdum vir et mulier bg vacent bh ab amplexibus ut liberius possint bi vacare orationi, et postea redeant in bi idem ne tentet eos sathanas 12. Peccant igitur mortaliter qui in bk magnis sollemnitatibus dormiunt cum f. 39rb Luxoribus suis, in quibus deberent vigi/lare bl in obsequiis bm dei et audire divina officia bn. Unde etiam dixit bo Urias bp regi David non esse licitum ba dormire cum uxore sua quamdiu arca domini erat in castris 13. Sed quid br si in nocte sollemni exigat vir vel mulier debitum suum sibi reddi? Potest bs negare illa persona que exigitur cum

ay. autem est, L ax. volunptatem , C aw. om . R av. quia, C az. est etiam iudicum , L bb. add. etiam, L ba. suadendi , R f. 69va R bc. persuadet meretricium , L ; add . rubr . De secundo coitu/ impetuosos, R bd. add . ita, L be. contra naturam peccaverit, add. rubr . De tertio coitu impetuoso , R bf. add. sua, R bg. uxor, R bh. va cet post corr. L bi. possit, R bj . ad, R bk. om . L bl . vi gilare deberent, R bm . obsequium, C ; obsequio , R bn. obsequia , с bo. dicit, C bp. Urias dixit, R bq . post lituram , L ; licitum br. om. sed, siquidem, R bs . potestne, C esse, R 9 Cf. c. 5, C. XXXII , q . 6. 10 c. 11 , C. XXXII , q . 7. 11 See p. 189, n. 147. 12 Cf. I Cor. VII , 5. 13 Cf. II Reg. XI , 11 .

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fortasse dicat : aut ego dormiam tecum aut cum aliena bt persona? Ad hoc dicunt multi quod sicut non teneor bu reddere furioso gladium quem ipse penes/ me deposuit dum sane mentis esset, f. 56rb C quia nunc by non repetit sicut homo sed sicut insanus 14, ita bw non tenetur vir reddere debitum uxori si repetat illud tanquam furiosa in die natalis domini vel in die parascevesbx vel in die pasche vel in die pentecostes by vel in die assumptionis beate Marie et similibus 15. Ideo enim prohibitum est contrahere matrimonium in adventu et inbz quadragesima, quia tunc debent homines abstinere ab amplexibus ca et vacare orationibus 16. Si tamen videat/ mulier cb virum ita esse impetuosum cc quod f. 69vb R nullo cd modo possit eum cohibere ce quin accedat ad aliam quam videt ad hoc paratam , melius est quod in die festo reddat of debitum quam virum suum enormiter peccare permittat cg. Et tunc non est peccatum mulieris sed viri . Quod autem dictum est de muliere intelligendum est etiam ch de viro . Talibus autem ci iniungendum est in penitentia quod ipsi recompensent ieiuniis et disciplinis et duris ci cubilibus et hirsutis

vestibus illos excessus quos ck fecerunt cl in diebus sollemnibus . Et debent sacerdotes cm reducere eis ad memoriam quod cn turpe est esse in amplexibus illa nocte qua Petrus fuit in cruce, Laurentius in craticula, et ita de ceteris. Iniungendum est etiam eis quod tot noctibus vacent a licitis amplexibus quot noctibus indulserint co illicitis . Consulendum est etiam eis quod in magnis sollemnitatibus habeant cubilia cp separata, ne ca per mutuos contactus excitentur ad libidinem . Istud tamen secure non potest fieri nisi ubi nulla

bw item , bv. s . script. C ; tunc, L bt. alia, C bu. tenemur, C by. add. vel in die ascensionis, R bx. om. vel in die parasceves , R bz. om . C L cb. uxor, L ca. ab amplexibus abstinere , R cd. quod nec suplici prece cc. virum suum ita impetuosum esse, R cf. add. ce. altera manu in marg. litura in textu, L nec aliquo, R ch. om . R cg. permittat peccare, R ei, R ci. om . R post corr. L ck. cj. altera manu in marg. litura in textu, L co. in cn . quam , L cm . debet sacerdos, R cl. fecerant, C cp. cubicula, R dul serunt, L, R cq. s. script. C

14 Cf. c. 14, C. XXII , q. 2. CANTOR, f. 124va, nec furioso tenetur reddere gladium depositum. 15 But cf. p . 188 , 1. 22-1. 189 1. 3 16 See p . 188 , 1. 9-1. 17.

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cr adulterii, quia sepe suspicio est er mulier cs viri ut liberius possit cu adulterari cv.

se separat et a toro

Quartus coitus impetuosus est accedere ad pregnantem vicinam partui, quia sepe inde contingit quod mulier oppressa facit abor tum cw 17. Et constat quod ille qui ad talem accedit ob nihil aliud hoc facit nisi ut expleat libidinem suam . Similiter periculosum ex est dormire cum menstruata, quia inde nascitur partus leprosus 18. Similiter turpissimum est iacere cum muliere iacenticy in puer perio dum laborat profluvio ez menstrui sanguinis, quia puerpera f . 70ra R diu/ habent fluxum immundi da humoris 19. Peccant autem morta liter mulieres que in tempore illo viros suos recipiunt, et viri qui in tali tempore debitum exigunt db, et debet eis iniungi penitentie multo maior quam pro simplici fornicatione , de qua postea f. 56va C dicetur./ f. 39va L Item, qui multis videntibus cognoscit de uxorem suam gravi/ter et turpiter peccat propter scandalum , quia sicut ad dicit philosophus, multa possunt honeste fieri que non possunt honeste videri 20. In omnibus autem talibus non sunt certe penitentie de assignate, sed secundum arbitrium discreti et prudentis sacerdotis sunt dr imponende, et in omnibus istis inquirende sunt de circumstantie impulsive, et ostendende sunt cause periculi et cause dh scandali, ut absterreantur vir et uxor a talibus . Verumtamen sciendum est quod di si vir petat debitum abdj uxore sua puerpera et ipsa dk timeat de lapsu viri, consilium est

cu . pos ct. separet, L cs. mulier sepe, R cr. est suspicio, C cw. aborsum , set, C cv. add. rubr. De quarto coitu impetuoso, R cx. periculum, R cz. influxu , L; cy. dum iacet , R C, L > s. script . L da. cd. cenintarius, C; ceneritarius, L cerdos debet, R cg. distin cf. nisi regulam suam et, L in marg. altera manu, L ci. egerit ch. post corr. altera manu, L guunt post corr. , etiam, L cj. vel, penitentiam in marg. altera manu, L; penitentiam egerit, R ck. om. in communionem, restuatur sed si clericus om . videtur, L est, L

8 Cf. c. 28, C. XXVII, q. 1. 9 Cf. c. 29, C. XXVII , q . 1 .

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continue lugendis c¹ excessibus in monasterium detrudatur 10. Eadem etiam cm est regula en de muliere laica quam monachus corrupit co, et de laico qui corrupit CP monialem. De monialibus autem ita statutum ca est . Si qua monacharum vel per cr antiquiorem licentiam vel per impunitatis pravam consuetudi-/ f. 45vb L nem cs ad lapsum et adulterii deducta fuerit, aut in stupri fuerit perducta cu voraginem, hanc post competentis severitates vindicte cv in aliud districtius monasterium virginum cw/ in penitentiam ex redigi f. 64vb C volumus, ut illic orationibus atque ieiuniis cy vacet, et sic penitendo proficiet, et metuendum ceteris artioris cz discipline prebeat exem plum 11. Lex etiam secularis sed tamen canonica ita de his statuit . Si quis rapuerit vel sollicitaverit vel corruperit abbatissam davel diaconissam vel monacham vel aliam db mulierem religiosam vittamde vel habitum habentem, bona ipsius et eorum qui huius sceleris dd com munione contaminati sunt religioso vendicentur de monasterio in quo talis mulier habitabat per religiosos episcopos et presides provin ciarum et officiales eorum. Ipsidt autem capitali de iudicio vel f. 80vb R periculo subiciantur. Mulier autem ubique investigetur dh, et cum suis rebus in monasterio di cautiori tradatur dj 12. Ecce quod non solum corrumpere sed dk sollicitare religiosam mulierem di flagitio sum dm crimen est. Hec tamen dn de manifestis dicta intelligimus . Si autem do occultus sit talis incestus, iniungenda est penitentia multo maior quam pro adulterio, quia per adulterium in matri monio iddp violatur quod homini datum est, et homini videtur

cl. lugendus, C ; lugendum, L cm. autem, C; enim, L cn. regula est, R CO. corruperit, C; corrumpit, R cp. corrumpit, R cs. add. rubr. in cq. institutum, R cr. om. vel, secundum C marg. Penitentia C ct. om . ad lapsum L cu. fuerit in, om. aut cv. severitatis vindic in stupri fuerit perducta L; deducta fuerit R tam R CW. in superiore marg. De monialibis et monachis C cx. penitentia C cy. vigiliis R cz. amoris CL da. assis dd . cele tam C db. alteram C ; aliquam R dc. victam, R ris, L de. add. vendicentur, L df. ipsius, C, R dg. capituo, L dh. investigentur, L di. ministerio, L dj. add. custodie R dk . add . et C dl. mulierem religiosam C dm. flagitosum L do. tamen, C dn. autem R dp. om . L

10 c. 28, C. XXVII , q.1 ; ROBERTUS FLAMESBURIENI, f. 101rv. 11 GRATIANUS et ROBERTUS FLAMESBURIENSIS, loci citati. 12 Nov., C. XXIV, 64 ; c. 30, C. XXVII, q. 1 .

392

DE PENITENTIIS

potius da fieri iniuria quam deo. In hoc autem dr casu pudicitia deo dedicata de et consecrata ipsi deo eripitur. Unde quanto gravior est iniuria deo facta quam hominidt, tanto acerbior debet esse penitentia huius incestus quam adulterii. Unde canon ita dicit : sciendum est omnibus quod deo sacratarum feminarum corpora per votum du proprie sponsionis et verba sacerdotis deo consecrata esse templaªv scripturarum testimoniis dw comprobantur, et ideo viola tores earum sacrilegi aut iuxta Apostolum filii perditionis esse dx noscuntur dy 13. Si igitur occultum fuerit crimen, debet iniungi corruptori ut nunquam promoveatur ad sacros ordines nisi ex magna dispensatione post longam et dz condignam penitentiam 14. Similiter corrupte moniali ea iniungendum est in eb penitentia ne unquam accipiat ec communionem , nisi forte per fragilitatem carnis tantum se lapsam ed esse confiteatur ee, et tunc ef in fine communio nem debet accipere eg 15 .

(cap. iiii . Casus de moniale occulte corrupta . ) Est tamen quedam dubitatio de monialibus occulte corruptis, f. 65ra C quia in quibusdam mona/steriis consuetudo est quod sole virgines in quibusdam festivitatibus portant cereos accensos, alie cereos extinctos. Virgines etiam cum consecrantur ab episcopo habent cereos accensos ; alie autem sicut inferius patebit non debent consecrari, sed faciunt processionem simplicem cum cereis extinc f . 81ra R tis eh./ Quod ergo consilium ei dabitur moniali occulte corrupte? Si el portat cereum accensum, mentitur deo, et sic mortaliter peccat ek . Si vero portat el cereum extinctum, detegit em crimen suum, et sic scandalizabit sorores suas. dq. potius videtur, C dr. om. R ds. dicata, L, R, add. est, R dt. om. quam homini, C du. ventum , C dv. post lituram, C dw. add. esse, L dx . om . L dz. et post, dy. noscantur, C, R om . longam, L ea. post corr. L eb. iniungenda est, om. in, R ed . lapsas, L ec. accipiant, L ee. confiteamur, L ef. add. tantum , L eg. recipere, C; add . rubr. De monialibus occulte cor ruptis, R eh. post lituram, C ei. om. C ej. sed, C ek. peccat mortaliter, R el. portet, C em. deteget, C

13 C. 37, C. XXVII , q . 1 ; BARTOLOMAEUS EXONIENSIS, p. 234. 14 The sacrilegious are infamous, and hence irregular, c. 9, C. III, q. 5 ; c. 17, C. VI , q . 1 . 15 Cf. c. 25, C. XXVII , q. 1 .

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393

Est ergo consilium quod simulet se tali die en infirmam, nec mentietur tali simulatione, quia habet infirmatitem mentis que rationabiliter impedit ne accedat ad cereum accensum portandum . Et ita vere poterit dicere se esse infirmam. Alia autem dubitatio est de abbatissa/ occulte corrupta que f. 46ra L permittit se eligi et consecrari in abbatissam, quia non debent eo consecrari nisi sole virgines. Si igitur venerit ep ad confessionem, videtur ei esse ea iniungendum in penitentiam ut er abbatiam relinquat es, quia contra constitutionem canonicam se permisit et consecrari.

(cap. v. De virginitate .) Item, notandum eu quod corruptio virginum vel viduarum gra vius peccatum est quam simplex fornicatio . Qui enim corrumpit virginem sine matrimonio aufert ei fructum centesimum 16 quem nunquam de cetero poterit habere ev. Similiter sciendum ew quod in ex matrimonio promittitur coniugalis pudicitia ab utraque parte usque ad individuam vite consuetudinem 17, et ey itaque ez promis sionis sue rea est vidua fa que se sine matrimonio permittit corrumpi. Et ideo gravior penitentia debet eis iniungi quam aliis . Verumtamen sciendum est quod virginitas non est aliqua spiritualis virtus fb 18, quod patet per hoc quod si aliqua mulier sancta nubat viro suo et amittat virginitatem in toro coniugali, nullam virtutem amittit, sed quamcumque virtutuem prius fc habuit fa adhuc habet, quia qui unam habet, habet omnes. Eadem te virtus que prius fuit pudicitia virginalis modo est pudicitia coniu galis, et postea erit pudicitia vidualis. Unde accidentale est pudicitie ipsam esse virginalem vel ipsam esse coniugalem sive vidualem con/tinentiam . en. ut mulier se tali die dicat, R eo. om. L ep. post corr. C eq. esse ei, R er. penitentia quod, R es. relinquat abbatiam, C eu. add. est, R et. permisit se, C ev. habere poterit, R ew. add . est, R ex . om . C ey. om . R ez. ita, L fa. iudi fb. virtus spiritualis, C cio, C, L fc. primam, C fd. habuit prius, R fe. omnes habet eadem, add . questio , C ; add . autem , L

16 Cf. Mt. XIII, 8. 17 See p. 145 , n. 1 . 18 Cf. c. 1 and dict. ante, cc. 2-12 , dict. post c. 14, C. XXXII , q . 5 ; S. Parisiensis, ad C. XXXII , q . 5 , p. 244 ; PETRUS PICTAVIENSIS, Sent., L. III, c. 27 (PL. 211/1128, 1129) ; Guido de ORCHELLIS, p. 266.

f. 81rb R

394 f. 65rb C

DE PENITENTIIS

Secundum leges autem se/culares et canones, etiam si quis publice corruperit virginem, debet ei satisfacere de damno¹ quod incurrit, quia ex quo corrupta est aliqua virgo, non potest de facili inveniri qui eam posteath ducat in uxorem sine magno pretiofi . Lex etiam divina dicit quod si aliquis fk corruperit¹¹ virginem, solvat ei pretium pudicitie sue ¹º, id est solvat ei tantum de suo unde possit maritari, scilicet utfm addat de suo tantum fn quantum modo exigitur ad ipsam maritandam ultra id quod prius eito suffecit ad maritagium suum'p. Notandum etiam fa quod virginitas amissa infert irregularita tem fr . Unde si aliquats fuerit corrupta etiam per violentiam sine omni peccato suo, non potest consecrari inter sacras virgines ft cum illa sollemnitate que adhibetur virginibus 20, nec unquam de cetero potest fu fieri abbatissa. Tamen non tenet tv talis irregularitas fw in viris . Unde quamvis aliquis ducatfx corruptam in uxorem , ex consuetudine ecclesie non dicitur bigamus , sed bene potest promoveri ad omnes ordines ipsa defuncta 21. Si autem viduam duxisset, non posset¹y 22.

(Questio XVIIIa . De compaternitate. ) (cap. i . De incestu in compaternitate.) De illo autem incestu qui committitura in compaternitate vel b commaternitate restat dicendum ¹ . Quotiens autem aliquis vel

fh. om . L fi. add. rubr. ff. om . C ; autem leges, R fg. om . L fk. quis, L in marg. De virginitate, pena corruptoris, C fj. dixit, L fl. corrumpat, C fm . ut scilicet, L fn. ei tantum de suo, R fr. add. fq . tamen, C fo. ei prius, R fp. suum maritagium, R sine omni suo peccato, R ft. alias virgines sacras, L fs. qua, R fu . potest de cetero, R fv. tenetur, R fw. irregularitas talis, C fx. duceret, C fy. add. rubr. De incestu in compaternitate et com maternitate, C, R, in marg. CXXXV, R a. om . qui committitur, L b. et, R c. aliquis autem, L 19 Ex . XXI, 10 ; c. 8, C. XXXVI , q. 2. 20 Cf. S. AUGUSTINUS, De bono coniugali, c . XVIII, n . 21 (PL. 40/387) ; c. 2, D. XXVI ; ROBERTUS MELUDINENSIS, Questiones in epistolis Pauli, p. 281 ; STEPHANUS , TORNACENSIS, ad c. cit., p. 40. 21 See p. 82, 1. 5-1. 8. 22 See p. 15, n. 2. ¹ For compaternitas, see p. 167 , 1. 4 - p . 174 , 1. 24.

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395

aliqua suscipit aliquam personam de sacro fonte vel tenet ad confirmationem episcopalem, contrahitur quedam spiritualis con sanguinitas inter suscipientes et susceptos, et inter parentes suscep torum , ita quod nemo cum illa persona quam suscipit de sacro fonte potest contrahere matrimonium, nec cum patre veld matre suscepte persone . Quia enim sanctior est copula animarum quam corporum , propinquior quoddam modo mihi est filia mea/ f. 46rb L spiritualis quam suscepi de sacro fonte quam filia mea carnalis. Unde si postea cum tali matrimonium contraxero , gravissimum f. 81va R incestum comm/itto . Similiter si quish alterius prolem susceperit de sacro fonte, nunquam sibi de cetero¹ possunt carnaliter commisceri quin ' gravissimum committant incestum. Et quod maius est, si uxor mea filiam alterius¹ susceperit de sacrom fonte, mortua uxore mea nunquam illam mulierem " possum ducereº in uxorem . Quia enim ego et uxor mea sumus una caro ², quod ipsa egit intelligor ego P agere, et puerum quem ipsa levat de sacro fonte intelligor ego levare/. Uxor enim mea mihi suam comminicat actionem , et tamen f. 65va C quod mirabile est non communicat mihi suam passionem 3. Unde si uxor mea habuerit filium de alio viro , et alia mulier levat illum puerumt de sacro fonte, mortua uxore mea possum illam mulierem " ducere in uxorem. Non enim mihi communicat suam▾ passionem sicut communicat suam actionem, nec ego intelligor pati quod ipsa patitur sicut intelligor agere quod ipsa agit . Hoc autem per hunc versum potest intelligi : me fuge queve meum cuiusve levat mea natum × 4 . De aliis enim nulla est facta prohibitio .

g. om. L f. est mihi, C e. add . et, R d. add. cum, L k. post lituram, j. quam, L i. de cetero sibi, C h . aliquis, L m. om. L n. mulierem 1. filium alicuius, R L; committat, R r. ha q. illa, R p. om . L o. deducere possum, R illam, C u. om. C; mulierem illam , R t . om. C s. levet, L, R buit, C w. om. C V. suam communicat , C ; communicat mihi , om. suam , R x. add. et est sensus, tu mulier que levas meam prolem de sacro fonte vel cuius prolem mea uxor a me cognita levat fuge me, quia non potes mihi carnaliter commisceri nec uxor mea esse. Et ita ille due mulieres sunt mihi prohibite, L

2 Cf. Gen. II, 24. 3 See p. 169, n. 86. 4 See p. 168, n. 83.

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Item, sciendum quod si ego suscipio aliquam personam de sacro fonte, omnes filii mei et filiey prohibiti sunt ab illa persona, sed de filiis ante velaa post compaternitatem genitis ab varie loquuntur canones 5. Illud ac tamen semper pro constanti ad habendum est quod tamae illa persona suscepta af de sacro fonte prohibita est omnibus filiis et filiabus suscipientis ag de sacro fonte quam eius cuius ah proles suscipiturai licite sibi coniungentura in matri monioak . Postea al vero prohibitum fuit sicut adhuc prohibitum est quod filii post compaternitatem geniti sibi non commisceantur in matrimonium am. Si tamen fuerint coniuncti, non separentur ❝. Nunc autem ita habet consuetudo quod in quibusdam ecclesiis f. 81vb R prohibetur ne filii compatrum vel comma/trum sive post sive ante an compaternitatem geniti in matrimoniumao sibi non ap coniungan tur. Et inde aq quoddam genus cupiditatis videtur oririar, quia cum de talibus coniungendis questio a parentibus eis proponitur, si eis fuerit as satisfactum dicunt si coniuncti fuerint non separabuntur; si vero at non fuerit eis au satisfactum, dicunt prohibitum esse ne coniungantur.

(cap. ii . Quod patrini constituunt se fideiussores eorum quos suscipiunt . ) Hocav autem in compaternitate consideranda maxime aw pertinet ad sacerdotem considerare, scilicet quod patrini constituuntax se fideiussores ay eorum quos suscipiunt de sacro fonte, quod az scilicet facient eos scire cum ad adultam pervenerint etatem ba omnia que pro eis promittunt bb in baptismate . Unde dicit be ab. add. ab illa y. add . mee, R z. post corr. C aa. et, C cuius prolem suscepti, L ac. istud, R ad. inconstanti, R ah. in marg. C ae. om . C, L af. accepta, C ag. susceptis, R ai. add . nec, R aj. coniunguntur, R ak. matrimonium, R al. om . fonte - - postea, L am . om. in, matrimonio , C an. ante sive post, R ao. matrimonio , C, R. ap. om. litura in textu, L as. add. fuerit, C aq. videtur, L ar. om . videtur oriri, L at. cum, om. vero, R au. om. C aw. maxime av. hec, L consideranda , R az. qua ax. constituant , R ay. add. esse, R bc. post si, C bb. promittuntur , R ba. etatem pervenerint , C lituram , C

5 See p. 168, nn. 79 , 80, 81. 6 See p. 168, 1. 12-1 . 20, and n . ib .

397

DE PENITENTIIS bd Augustinus : vos autem omnes tam viros

quam mulieres qui

filios in baptismo be suscepistis moneo ut vos cognoscatis b fideius sores apud deum extitisse pro illis quos visi estis e de sacro fonte suscipere bh. Ideoque eos bi semper bi admonete ut castitatem custo diant, iustitiam diligant, cari/ tatem teneant. Ante omnia symbolum bk f. 46va L et orationem dominicam addiscant bl , et vos ipsi tenete et illis quos excepistis bm de sacro fonte ostendite ". Cum enim queritur a parvulo in baptismate : credis in deum? et respondetur/ a patrino bn: credo ; et iterum : abrenuntias sathane et f. 65vb C omnibus operibus eius? et respondetur a patrino : abrenuntio , idem est ac si diceret bo : ego pro parvulo isto fideiussorem me constituo quod cum ipse ad adultam etatem pervenerit, omnia sciet et faciet que ab eo exiguntur. Si ergo aliquid defuerit per negligentiam bp patrini, ipse in die iudicii fideiussor tenetur respondere. Debent igitur sacerdotes omnes parochianos ba suos diligenter instruere ut filiolos br suos quos de sacro fonte receperint bs dili genter instruant, ne aliquid eis desit in doctrina christiana . Propter hoc etiam bt periculum bu prohibetur bv ne unquam nisi tantum unus vel una suscipiat parvulum de sacro fonte 8. Prohibitum est etiam quod nunquam bw vir et uxor simul reci piant parvulum de sacro fonte, quia ita bx videntur quandam spiritualem compaternitatem inter se contrahere que consortium tori prohibeat by 9.

bf. cognoscatis vos, R bg. vo bd. viri, R be. baptismate, R bh. add. rubr. Quod luistis in marg. altera manu , litura in textu , L patrini et matrini debent instruere filiolos suos, R bi. post lituram, C bk. omnia id est credo, symbolum post litu bj. semper eos, L, R bl. om. L bm . accepistis, C bn. post corr. add. ram, L bp. add . bo. om. et iterum est inclusive, sensus est, L volo, L bs. susceperint, C ; br. filios , R bq. post lituram, C prelati, R bu. add. in ecclesia, R f. 82ra R ecclesia, L bt. receperunt, R bx. ibi, C bw. ne unquam , R by. pro bv. prohibet, L hibet, R

7 Cf. S. AUGUSTINUS, Appendix ad sermones, serm. 168, n . 3 (PL. 39/ 2071 ). c. 105, D. IV, de cons .; Magister SIMON, p . 13 ; PETRUS Mandu CATOR, Sent *., p. 24 ; Guido de ORCHELLIS, p. 45. 8 See p. 98 , n. 25. 9 Cf. c. 1 and dict. ante. C. XXX , q. 1. Contra c. 4, C. XXX, q . 1 . The discrepancy was noted in c. 2. Comp . I. iv. 11 (c. 2. X, iv. 11 ), which states that the debt must be rendered.

398

DE PENITENTIIS

(cap . iii. De eis qui propriam prolem suscipiunt de fonte vel tenent ad chrismationem .) Fit bz autem quandoque quod parentes propriam prolem sus cipiunt in baptismate ca vel tenent ad chrismationem, quod si fiat per ignorantiam, debet suscipienti iniungi penitentia antequam cb debitum exigat a consorte tori, quia quoddamodo vir suscipiens fecit uxorem suam commatrem, et mulier suscipiens maritum compatrem. Si vero ex malitia sua cc hoc fiat cd, ut si vir vel uxor suscipiat propriam prolem quasi per hoc licite posset ce relinquere compatrem suum ct, non debet ei dolus vel fraus sua cg patrocinari 10 , sed gravissima penitentia ch est eis iniungenda, et ci comparenti cl suo adherebit velit nolit, potius reddendo debi tum quam exigendo ck 11 .

(Questio XVIIIIa . De peccato contra naturam .) (cap. i . De hoc vitio in genere .) De illo vitio quod est contraª naturam post hec restat dicendum. с Pervertitur autem natura multipliciter in lubrico carnis. Quidam enim abutuntur mulieribus vel non in loco ad hocd concesso ¹ , vel ordine nature non observato e . Quidam etiam propriis membris abutuntur ad libidinem . Quandoque etiam sicut ait Apostolus, masculi cum masculis, et mulieres cum mulieribus turpitudinem

ca. de sacro fonte, R bz. fiet, C, L cb. quod nunquam , C CC. om . L cd. hoc fiat ex malitia, R ce. possit, R cf. add. vel commatrem, L cg. fraus sua vel dolus, C ; add. sibi, L ch. pena, C ci. om. L cj. ex parte in tegumen illigata, C ; compari, L ; viro, R ck. add. rubr. De vitio contra naturam, C ; add. rubr. De vitio contra naturam VI modis, CXXVI in marg. R b. enim, C c. mul a. est contra post corr. ordinis verborum, L e. observeto, L tipliciter natura, L d. om. ad hoc, L, R

10 Cf. c. 2, Comp . I, iv. 11 , but the reference does not seem to be to this decretal. 11 See p. 171 , n. 93. For examples of the case, see cc. 3, 4, C. XXX, q. 1. 1 c. 11 , C. XXXII , q . 7 ; Lombardus, Sent. , L. IV, d. xxxviii, c. 2 ; BARTOLOMAEUS EXONIENSIS, p . 231.

DE PENITENTIIS

399

operantur 2. Quandoque etiam tam viri quam mulieres ad ' abusio nem brutorum animalium accedere non formidant . Quod autem hoc vitium aliis sit damnabilius ex eo perpendi potest quod dominus duo genera criminum gravius ceteris punivit, scilicet choritas et sodomitas. Chorite enim cum Dathan et Abiron vivi in infernum absorbti sunt , quia per violentiam voluerunt de manibus Moysi et Aaron/ sacerdotium extorquere 3. Secundo loco f. 66ra C pu/nivit sodomitas et gomorrheos demergendo eos et totum f. 82rb R locum eorum in infernum . Nec suffecit ei delere gentem nisi etiam deleret eti locum, ne vestigia eorum remanerent ad memo riam 4. Hoc etiam grave peccatum est, quia quik naturam pervertit quoddamodo se¹ alium deum et alium creatorem constituit, f. 46vb L novum usum in creatura dei transformans m quam deus voluitn informare. Unde Augustinus ait : violatur quippe ipsa societas que cum deo nobis esse deberet cum eadem natura cuius ipse auctor esta libidinis perversitate polluitur 5. Esset enim minus damnabile omnem mulierem et quantumcumque multitudinem tangere natu 8 semel pervertere sive etiam in muliere

raliter quam naturam sivet alio modo ❝.

Unde cum sodomite in domum Loth irruerent ut duos viros qui ad eum ingressi fuerant ad abusionem suam extraherent ", respondit vir ille sanctus : habeo duas filias nubiles que virum non cognove runt, accipite eas et utimini sicut vultis, et tamen ne in hospites meos faciatis iniuriam 7. Unde patet quod levius peccatum repu tabat Loth filias suas y virgines ad libidinem exponere quam vitium

g. absorbti sunt in infernum, L f. om. C h. in marg. altera i. om . L; deleret etiam, om . et, R manu, litura in textu, L k. quia qui, verba legi non possunt, L 1. sibi vel j. add. ideo, L n. noluit, R m. transformare, L se, litura, C o. add. et, R r. naturaliter tangere, L q. est auctor, R p. post lituram, C u. contraherent, R t. add. in, L s. add. sic, R v. ille vir, C X. om . in, hospitibus meis, C y. om . filias w. post lituram, L suas, R

2 Cf. Rom. I, 26, 27. 3 Cf. Num . XVI , 1-33. 4 Cf. Gen. XIX , 24, 25. 5 S. AUGUSTINUS, Confessionum libri XIII, L. III , c. 8 c. 13, C. XXXII , q . 7. 6 Cf. c. 11 , C. XXXII , q. 7. 7 Gen. XIX, 8.

(PL. 32/689) ;

400

DE PENITENTIIS

sodomitarum sustinere , levius iudicans cum quacumque muliere fornicaria naturaliter quam contra naturam luxuriare. Adeo enim naturalis usus mulieris tolerabilius est quod qui abutitur ab uxore damnabilius peccat quam qui abutitur meretrice . Unde Augustinus sic ait : adulterii malum vincit fornicationem, vincitur autem ab incestu. Peius est enim cum commatre quam cum aliena uxore concumbere. Sed omnium horum pessimum est quod contra naturam fit, ut si vir membro mulieris non ad hoc concesso voluerit abutiac . Usus enim naturalis si ultra modum prolabiturad, f. 82va R in uxore veniale/est, in meretrice damnabile est. Iste qui est contra naturam execrabiliter fit in meretrice, sed execrabilius fit in uxore. Tantum enim valet ordinatio creatoris et ordo creature, ut in rebus ad utendumae concessis etiam cum modus exceditur longe fit tolera bilius quam in eis que concessa non sunt vel unus vel rarus excessus Extraordinaria autem mulieris pollutio af adeo odiosa estag quod si aliquis ah polluerit aliquam extraordinarie nullus de consan guinitate eius potest eam ducere in uxorem . Unde sic statutum f. 66rb C legitur : nec eam quam a/liquis ex propria consanguinitatea coniu gem habueritas vel aliquam ak illicita pollutione maculaverit inal coniugium nulliam christianoruman ducere licet vel licebit, quia incestuosus est talis coitus et abominabilis deo et cunctis bonis ao hominibus. Incestuosos vero in nullo coniugii nomine deputandos a sanctis patribus statutum esse legimus 9. Turpe autem est innaturaliter ap lascivire virum in muliere , turpius in membris propriis, turpissimum mulieres inter se et viros inter seaq, diabolicum si vir vel mulier exerceatar cum bruto animali as.

aa. fornicare, C, L Z. qualibet, C ab . > . p. 88, n. 559, 1414. Summa de causis. pt. 3, p. 10, n . 58 , XV cent . Innocentii IV summa de casi bus poenitentiae et de sponsalibus . p. 52, n. 387, f. 94 - f. 138, XIV cent . Summa Tho mae de poenitentia et eius speciebus. p. 135, n. 1021 , f. 1 ――― f. 103 , XV cent . Thomae subdecani summa de poenitentia . p. 188, n. 1498, f. 42, XIII cent. Thomae de Sala beria summa diversorum casuum . p. 220, n. 1820, XV cent . Thomas de Aquino de modo audiendi confessionem et poenae iniungendi. vol. IV,

pt . 1 , p. 15, n . 134 , XV cent. Innocentii III tractatus de poenitentia. pt. 2, p. 4, n. 45, XV cent. p. 29, n. 323, f. 51

f. 170, XV cent. Thomae

Aquinatis summa super canones poenitentiales . p. 53, n. 531 , f. 76, 1353. Innocentii IV summa de poenitentia. pt . 3, p . 50, n. 363, XIV cent . Thomae Aquinatis summa de poenitentia . p. 51 , n. 373 , XIV cent . Innocentii IV (alias Tho mae Aquinatis) summa de poenitentia. p. 60, n. 454, XV cent . Thomae de Aquino summa de poenitentia . p. 111 , n . 896, XV cent. Sabirensis Salabriensis

Parisiensis magistri. «Est Innocentii IV» . p. 161 , n . 1361 , f. 1 - f. 89, XV cent . Innocentii papae summa de poenitentia. pt. 4, p. 49, n. 376, XIV ―― XV cent. Innocentii IV papae summa casuum . p. 206, n . 2237, 1455. Innocentii IV summa de poenitentia. p. 224, n. 2403 , XV cent . Innocentii IV summa de poenitentia.

590

APPENDIX C

OXFORD

Summary Catalogue ofWestern Manuscripts in the Bodleian Library. pt. 1 , p. 149, n. 1991 , first half ofthe XIV cent. vol. II, vol . V, p. 23, n. 24455 XV cent . Summa Innocentii benig nissimi quarti . Catalogus codicum MSS qui in collegiis aulisque oxoniensibus adser vantur. MSS Collegii Balliolensis, MSS Collegii Orielensis, MSS Collegii Reginensis ,

p. 74, n . CCXXVIII , f. 269r - f. 276r, XV cent. Fragment . p. 6, n. XVII , XV cent. p. 84, n. CCCLXII, end of the XIII cent 10.

MSS Collegii Universitatis, p. 35, n . CXIX , end of the XIII cen tury.

PARIS

Catalogue de la Bibliothèque de l'Arsenal. vol . I, p. 392, n. 532(42) , f. 221 ――――― f. 233 , XV cent. Ex summa magistri Thomae.

Bibliothèque Nationale 11. Lat. 3218, f. 2- f. 78 , second half ofthe XIII cent . Thoma Saris beriensis . Lat. 3529,

f. 1 f. 82, XIII cent. Thoma subdecanus Salaberie. Incomplete f. 198 , XIII cent . Incomplete . Lat. 14593, f. 189 Lat. 3239,

f. 92 - f. 168 , 1436. Lat. 16419 , f. 1 - f. 152, XIII cent . Incomplete . Lat. 3499 . Catalogue de la Bibliothèque Sainte- Geneviève . vol. II, p. 31 , n. 1444, XIII - XIV cent . Summa magistri Tho mae subdecani Salisberiensis .

10 Queen's College MS. CCCLXVII listed by Father BOYLE, op. cit., vol. II , p. 17, is not the summa. 11 I am indebted to Melle. d'Alverny of the Bibliothèque Nationale for the following list of MSS, except for Lat. 3499 which is added by L. E. BOYLE, op. cit. , vol . II, p. 18, and M. W. BLOOMFIELD, A Preliminary List ofIncipits..., in Traditio, vol . XI , 1955 , p . 283.

APPENDIX C

591

PRAGUE

Catalogus codicum manu scriptorum latinorum qui in Bibliotheca Publica atque Universitatis Pragensis asservantur. vol. I, p. 27 , n. 86, f. 172 -f. 288 , XV cent. Tractatus de poeni tentia reverendi magistri Johannis decani Parisiensis. pp . 49, 50, n. 136, XV cent. p. 79, n. 210 , XIV cent . Innocentii summa casuum poeni tentiae .

p. 84, n. 217, f. 85 — f. 274, XV cent. – f. 145, XIV - XV cent. p. 164, n. 424, f. 97 p. 183 , n . 465, f. 37 — f. 97, XIV cent . Incomplete. p. 188, n. 472 , f. 181 - f. 272, 1399. Summa iuris Inno centii. p . 285 , n. 717 , XV cent. Summa Innocentii magni de poenitentia. - f. 101 , XV cent . Sum p. 328 , n. 806, f. 1 — f. 93 , f. 96 — ma Innocentii . p. 480, n. 1234, f. 81 - f. 194. 1401. Summa tractans de

vol. II,

iure canonico...edita per Innocentium papam II. p. 499, n. 1297, f. 1 - f. 129, XV cent. p. 308, n. 2536, XIII - XIV cent.

Lobkowitz Collection. MS 248 , ascribed to Ioannes Andreas 12. Soupis Rukopisů Knihovny Metropolitani Kapitoly Pražské, (Metropolitan Chapter Library, Prague). vol. I, p . 113 , n . 157 , f. 110 — f. 197, beginning of the XV cent . Summa Innocentii papae. p. 262, n. 463, f. 1 ― f. 93, 1406. Summa Innocentii. p. 263, n. 464, f. 2 - f. 62, end of the XIV cent . Summa

Innocentii quarti papae magni . p. 264, n. 465, f. 2 -- f. 111 , first half of the XV cent . Innocentius. p. 265, n. 466, f. 1 - f. 109, first half of the XV cent. Summa Innocentii magni de poenitentia . p . 272 , n. 478, f. 107 - f. 194 , 1420, S. Thoma de Aquino. p. 308, n. 541 , f. 2 -f. 111 , Innocentius IV.

12 J. F. VON SCHULTE, Geschichte der Quellen und Literatur des cano nischen Rechts, vol. II , p. 528.

APPENDIX C

592

vol. II,

p. 168 , n . 1173, f. 35 — f. 76, end of the XIV cent. Poenitentiale Innocentii papae . p. 401 , n. 1549, f. 165 — f. 203, XV cent. Innocentii IV summa de poenitentia. p. 499, n. 1617, f. 31 - f. 42, fragment. Summa Innocen tiana.

ST. FLORIAN

Die Handschriften der Stiftsbibliothek St. Florian. p. 39, n. XI.91 , 1438, Innocentii magni papae IV de poe nitentia . p. 51 , n. XI.109 , f. 54 -- f. 126, XIV cent. Summa de poenitentia Innocentii papae vel S. Thomae de Aquino . p. 64, n . XI.135, f. 1 — f. 75, XIV cent. S. Thomae de Aquino . p. 65, n. XI.137, XIV cent . Summa magistri Thomae de poenitentia. p. 75, n. XI.153 , XIV cent . Incomplete . Summa Inno centii papae.

SALISBURY

A Catalogue of the Library of the Cathedral Church of Salisbury. p. 24, n. 123 , XV cent. fragments. Thoma de Cobham.

STRASBOURG

Catalogue général des manuscrits des bibliothèques publiques de France. Départements . vol . XLVII, p . 30, n . 39 , f. 192v, XV cent . Casus de summa ma gistri Thomae subdecani de Salaberia.

TRIER

Beschreibendes Verzeichnis der Handschriften der Stadtbibliothek zu Trier.

APPENDIX C

vol. V,

p. 3, n. 526, f. 1 Thomae subdecani.

593

f. 77, XIV cent. Summa magistri

UTRECHT

Catalogus codicum manu scriptorum Bibliothecae Universitatis Rhe no-Traiectinae. vol. I, p. 169, n. 631 , f. 1 ---— f. 128, XIV cent . Summa magistri T. de Cobham.

VATICAN

Codices palatini Bibliothecae Vaticanae. p. 91 , n. 341 , 1425. Magistri Thomae subdecani de Ca

baam summa de poenitentia.

VIENNA

Tabulae codicum manu scriptorum praeter graecos et orientales in Bibliotheca Palatina Vindobonensi asservatorum . vol . I, p. 263, n. 1621 , f. 1 - f. 111 , XIV cent . p. 265, n. 1628 , f. 25 ― f. 95, XIV cent. vol. III,

vol. IV,

p. 463, n . 4979, 1400. Summa quae prologo docente a nonnullis S. Thomae Aquinati, ab aliis vero Innocentio IV papae tribuitur. p . 28, n. 5115, XV cent . Innocentius IV.

VORAU 13 MS 123,f1f. 128. Thomas de Aquino. MS. 127, f. 94 -- f. 200. MS. 131 , f. 187f. 306. Innocentius III. MS. 217, f. 1f. 235. Innocentius IV.

13 From L. E. BOYLE, op. cit. , vol II , p. 18.

594

APPENDIX C

WOLFENBÜTTEL

Die Handschriften der Herzoglichen Bibliothek zu Wolfenbüttel. vol . I. i, p . 312, n . 425, f. 4- f. 12, XV cent . First chapter only. Iohannis Petiti summa poenitentialis . - f. 115, XV cent . Iohannis Saris p. 353, n. 484, f. 1 — beriensis episcopi carnotensis poenitentiale .

APPENDIX D

Other Works Attributed to Thomas of Chobham

De peccatis in genere . T. TANNER,

Inc. Cum summa theologicae facultatis . Hibernica... Bibliotheca Britannico -

J. PITS,

p. 172. Scriptorum illustrium maioris Brytanniae ...Catalogus, p. 379. Relationum Historicum... tomus primus,

A.G. LITTLE, P. GLORIEUX ,

p. 405. Initia operum Latinorum... p. 61. Répertoire des Maîtres... vol. I, p. 275

J. BALE ,

Speculum ecclesiae . T. TANNER, J. BALE,

J. PITS , A.G. LITTLE, P. GLORIEUX ,

Inc. Poenitentiam agite, appropinquabit. op.cit. , p . 172. op. cit., p. 379 Index Britanniae scriptorum, p . 434.

op. cit., p. 405. op. cit., p . 168 . op. cit., vol. I, p. 275. MSS. Handschriften Verzeichnisse öster reichischer Bibliotheken, vol. I, p. 140, n. Pap.HS. 98, f. 76r f. 79r, XV cent. Descriptive Catalogue ...Magda lene College, Cambridge, p . 43, n. 15(13) , f. 206 - f. 208, XII XIII cent. ascribed in a late hand to T. Cabham. Catalogue of the Manuscripts... University Library, Cambridge, vol . I, p. 478, Dd.xi.83(6), ascri bed to magister Odo. Catalogus...manuscriptorum ...in Bibliotheca Publica atque Univer

596

APPENDIX D

sitatis Pragensis, vol. I, p . 331 , n. 814, f. 179v - 194r, XIV XV cent. Ascribed to magister Odo . Soupis Rukopisů Knihovny Metro politani Kapitoly Pražské, vol. I , p. 308, n. 542, f. 15v -- f. 27v, XIV cent. vol. II , p . 405, n. 1554, f. 32r -- f. 48r, beginning XV cent. Ascribed to Odo of Sheri tona . Catalogus codicum MSS qui in Collegiis Aulisque Oxoniensibus... vol. I, Collegium Novum, p. 44, n. CXXV, f. 173, XIII cent . As cribed to Odo of Sehithona .

Commentarius in Baruch. Inc. Baruch notarius Ieremiae prophe tae. P. GLORIEUX , op. cit. , vol .I, p. 276. F. STEGMULLER, Repertorium biblicum medii aevi, t. V, pp. 355, 356. MSS. Klosterneuburg, XIII cent. f. 94 -f. 100. (ex Stegmuller). Cf. British Museum . Catalogue ...

Old Royal and King's Collections, vol. I, p. 65, n. Royal 2.E.XII , f. 212, XIII cent .

De vita sacerdotum .

P. GLORIEUX ,

Inc. Sacerdotes sicut dignitatis officio ita et virtutum .

op. cit., vol. I, p . 276. MS. Die Handschriften- Verzeichnisse der Königlichen Bibliothek zu Berlin, vol . II, p. 328, n. 471 (6) , f. 287, XV cent.

APPENDIX D

Sermones. J. TANNER, J. BALE,

J. PITS, P. GLORIEUX , T. KAEPPELI,

597

op. cit., p . 172. Scriptorum illustrium ... p. 379. op. cit., p. 405. op. cit., vol. I, p. 276. Un recueil... MSS. Catalogue... Christ Church, Can terbury, p. 36, n . 67, XIII cent.

De arte praedicandi . T. KAEPELLI ,

Inc. Humanae naturae conditio .

art. cit., pp. 187, 188. But see above, p . xxxiii and T. TANNER, op. cit. , p. 711 . MSS. Descriptive catalogue...Corpus Christi College, Cambridge, vol. II, p. 378, n. 455, XIII cent. Catalogue...Bibliothecae Regiae Monacensis, vol . IV, pt.ii, p . 124, n. 1058, f. 56 - f. 80v, XIII cent . Attributed to Thoma Seburgensis .

Summa de commendatione virtutum et commendatione verbi dei et

extirpatione vitiorum . T. KAEPELLI,

Inc. Rem magis utilem quam subtilem. art. cit., pp. 189, 190. MS. Catalogus...Bibliothecae Regiae Monacensis, vol . IV, pt.ii, p. 124, n. 1058.

De baptismo. T. TANNER, J. BALE , J. PITS, A.G. LITTLE, P. GLORIEUX,

Commentarii . T. TANNER,

J. BALE,

Inc. Ob divinam providentiam et curam. op. cit., p. 172.

op. op. op. op.

cit., p. 379. cit., p . 405. cit., p . 155. cit., vol. I, p . 276.

op. cit., p. 172. op. cit. , p . 379.

APPENDIX D

598

J. PITS, P. GLORIEUX,

op. cit., p. 405. op. cit., vol. I, p . 276.

Tractatus metricus de poenitentia. Inc. Poeniteas cito peccator. Zwei Frühdrucke..., p . 88. E. SCHULTZ , But see B. HAURÉAU, Notice sur les oeuvres authentiques ou

supposées de Jean de Garland, pp. 10-13. S. HARRISON THOMSON, The Writings of Robert Grosseteste, pp. 257,258 . Printed among the works of Peter of Blois, PL. 207/ 1153-1156.

APPENDIX E

Notes on the Councils and Episcopal Statutes

CONCILIUM ANSANUM, 994 M.19/99-102. Council held at Anse near Lyons . HEFELÉ

LECLERQ, Histoire

des Conciles, t.IV, ii, pp. 871-872. CONCILIUM BITURNICENSE, 1031 , M.19/501-508 . Council of Bourges . This was a provincial council . IDEM, op. cit., t. IV, ii, pp. 953-955. CONCILIUM ROTOMAGENSE, 1072 , M.20/33-48. Provincial council under John, archbishop of Rouen . IDEM, op. cit., t . IV, ii , pp . 1281-1283. CONCILIUM ROMANUM V, M.20/507-516. Under the presidency of Gregory VII , November 19th . , 1078. IDEM, op. cit. , t.V, i, pp 240-244. CONCILIUM CLAROMONTANUM, 1095, M.20/815-920. Held under the presidency of Urban II at Clermont. IDEM , op. cit. , t. V, i, p . 396-423. CONCILIUM CLAROMONTANUM, 1130 , M.21 /437-440 . Presided over by Innocent II , and attended by nine archbi shops , their suffragans, and many abbots. IDEM, op. cit., t.V, i, pp. 687-688. CONCILIUM LONDINIENSE, 1138, M.21 /507-519 : Wilkins, I/413-418. Celebrated by the Legate Alberic, Cardinal Bishop of Ostia. IDEM, op. cit. , t. V, i, pp. 720-721 . CONCILIUM REMENSE, 1148 , M.21/711-742. Held at Reims by Eugene III . IDEM, op. cit . , t.V, i , pp . 823-832 . CONSTITUTIO WILLELMI I, ARCHIEPISCOPI EBORACENSIS , 1153 , M.21 / 770; Wilkins, I/425, 426. These canons may have originated with William Greenfield, 1306. C.R. CHENEY, Legislation ofthe Medieval English Church, in English Historical Review, vol . L, 1935, p . 385 . CONCILIUM LONDINIENSE APUD WESTMONASTERIUM, 1175 , M.22/ 145-154 ; Wilkins, I/476-479. Provincial council held by Richard of Dover, and attended by

600

APPENDIX E

prelates ofthe province of Canterbury. IDEM, art. cit. , pp . 385 388. CONCILIUM DOMINI WALTERI ROTOMAGENSIS EPISCOPI , 1190, M.22/ 581-588. Provincial council held by Archbishop Walter of Rouen. Most LECLERQ, of the canons renew previous legislation . HEFELÉ op. cit., t.V, ii, pp . 1158-1161 . CONCILIUM EBORACENSE, 1195, M.22/651-658 : WILKINS, I/501-503. Seemingly a council limited to the clergy of the diocese ofYork, but the canons appear to have been intended for the entire province. Held by Archbishop Herbert by virtue of a legatine commission embracing all England . C.R. CHENEY, art. cit., p. 388. ODONIS EPISCOPI PARISIENSIS SYNODICAE CONSTITUTIONES, M.22/ 675-686, Communia praecepta synodalia cols . 680-686. Statutes of Odo of Sully, bishop of Paris 1196-1208? The evidence in favour of Odo's authorship is, perhaps, none too strong, and the Communia praecepta are probably later than the first part . There is no trace of the Fourth Council of the Lateran in them, and they may well be dated prior to 1215. IDEM, English Synodalia of the Thirteenth Century, pp . 55, 56. CONCILIUM LONDINIENSE, 1200, M.22/713-722 ; Wilkins, I/505-508. Canons issued by Archbishop Herbert, but not by legatine authority. It was almost certainly a provincial council . IDEM , Legislation... pp. 388,389. CONCILIUM INCERTI LOCI , M.22/723-730. Compilation of ordinances taken from various sources . It shews no obvious signs of the Fourth Lateran Council . HEFELÉ ―· LECLERQ, op. cit., t.V, ii, p . 1233. CONCILIUM INCERTI LOCI, M.22/731-736. Provincial council of Trèves held by Archbishop Theodoric II , 1212-1242, according to A. BINTERIM, Pragmatische Geschichte der deutschen Concilien, vol . IV, p. 404 ; HEFELÉ — LECLERQ, op. cit., t.V, ii. pp. 1465, 1466 . J. HEYDENREICH, Zu den Trier Synodalstatuten des 13 Jahrhunderts, in Zeitschrift der Savigny-Stiftung für Rechtsge schichte, Kan. Abt . , XXV, 1936, pp. 478-480, argues that these statutes are based on the work of Odo of Paris, and that they did not originate at Trèves . HEFELÉ — LECLERQ, op. cit. , t.V ii, p . 1233, describe this set of canons as a miscellaneous collection of unknown origin.

601

APPENDIX E

CONCILIUM LAMBETHENSE. 1204, M.22/751 , 752 ; WILKINS, I/530,531 . A compilation of statutes taken from a collection of Salisbury canons. It includes chapters from the legislation of Robert Bingham, 1238-1246, and Giles, 1257-1262 . C.R. CHENEY. Legislation... pp. 398-400. GALLONIS S.R.E. CARDINALIS CONSTITUTIONES, 1208, M.22/763-766. Constitutions promulgated by Cardinal Gallo in a gathering of French bishops , c. 1210. HEFELÉ — LECLERQ, op. cit., t.V, ii, p. 1307. ADDITIONES WILLELMI PARISIENSIS EPISCOPI, M.22/766-768. Canons added to the constitutions of Cardinal Gallo , IDem , op. cit., loc. cit. CONCILIUM PARISIENSE, 1212, M.22/843-854. Held by the Legate Robert de Courçon 1212 or 1213. IDEM, op. cit., t. V, ii, 1308-1316 . DUBLINENSIS SYNODI CONSTITUTIONES, 1214, M.22/925-932 ; WIL KINS , I/548-551 . Diocesan legislation of Archbishop Luke , c.1240 . A. GWYNN, Provincial and Diocesan Decrees ofthe Diocese ofDublin during the Anglo-Norman Period, in Archivum Hibernicum , vol. XI, 1944, pp. 33, 34, 45. CONSTITUTIONES RICARDI SARUM, M.22/1103-1134 ; WILKINS, I/599 602: Sarum Charters and Documents, pp . 128-163 . It is just possible that these canons were issued by Herbert Poore in a synod of 1216. C.R. CHENEY, English Synodalia ..., pp. 51-62. CONCILIUM OXONIENSE, 1222, M.22/ 1147-1168 ; WILKINS, I/585-593. First provincial council held in England by metropolitan authority subsequent to the Fourth Council of the Lateran . IDEM, Legislation.... pp . 389-395. STATUTA LEGENDA IN CONCILIO OXONIENSI ,

M.22/1173-1180 ;

WILKINS, I/593-597. Miscellaneous canons suitable for reading in a synod. This is one of several such collections and its connection with the Council of Oxford is probably due to the ignorance of copyists. Some 1222 matter is to be found therein . IDEM, art. cit . , pp. 395 398. CONSTITUTIONES DOMINI WILLELMI DE BLEYS, M.22/176-184 ; WIL KINS, I/623-627. Worcester statutes of 1219. Reissued in a synod of 1229 with

602

APPENDIX E

certain omissions and incorporated in a larger series of canons . IDEM, English Synodalia..., p . 91 . S. EDMUNDI CANTUARIENSIS ARCHIEPISCOPI CONSTITUTIONES , M.23/ 415-428 WILKINS I/635-640. Perhaps an abridgement of a Canterbury recension of Richard Poore's statutes. The negative evidence is against the ascrip tion to St. Edmund. IDEM, Legislation..., pp . 400-402 , English Synodalia... pp. 65-67. CONSTITUTIONES DOMINI ALEXANDRI COVENTRENSIS EPISCOPI, M.23/ 429-442 WILKINS I/640-646. Really three short tracts : (a) a series of brief statutes, (b) an instruction on the seven deadly sins, (c) a short tract on confession . They are in the nature of circular letters issued by Alexander of Stavensby, bishop of Coventry 1224-1238 . IDEM, English Synodalia ..., pp . 42, 45. SYNODUS WIGORNIENSIS, 1240, M.23/523-548 WILKINS, I/665-678 . Promulgated by Walter de Cantilupe in a synod of 1240. The Additio, M.23/543-548 WILKINS , I/676-678, did not form part of the original, and may be dated 1240-1266, probably relative ly late in Cantilupe's life . The verses at the end are not part of the Constitutions IDEM, op. cit., pp. 90-96. CONSTITUTIONES LONDINIENSIS printed by R.M. WOOLLEY, Constitutions of the Diocese of London, in English Historical Review, vol. XXX , 1915, pp . 285-302. Probably issued by Fulk Basset , bishop of London 1245-1259 . IDEM, op . cit., pp. 79-84.

APPENDIX F

Customary Law

Custom may be considered as either a fact or as a law. As a fact it is a practice that is prevalent in a community ; as a law it is a legal obligation begotten of such a practice ¹ . It may be described as the unwritten in contrast to the written law, and frequently is , but nevertheless to be "unwritten" was not of the essence of customary law. The essential note of customary law was that it should be based on common practice within a community capable of being the subject oflaw. A full and satisfactory theory had not been worked out when Thomas wrote his summa, but the main lines of the doctrine were in existence . The clearest expression of canonical thought on the subject at this period may be found in Bernard of Pavia's Summa decretalium 2. According to Bernard , a general custom — one that prevailed throughout the Church - abrogated the written law if it was reasonable . A special custom one that flourished in a part icular locality - did not abrogate the law, but derogated from it in the place where the custom was followed, again if it was reason able. Unreasonable customs were to be rejected . The basic principle that custom must be in accordance with reason was classic doctrine to be found in the decretals 3 as well as in the commenta ries. This however raised the problem of what was reasonable. First and foremost, a practice would evidently be unreasonable if it were against a law that even the pope could not dispense . All

¹ Thomas uses institutum - synonymous in his vocabulary with con stitutum - of regulations that are almost certainly customary, e.g. p. 130. 1.8-1.10 ; p. 140, 1.4, 1.5. 2 L. I. tit. 3, pp. 5, 6. 3 R. WEHRLE, De la coutume dans le droit canonique, Paris, 1928 , pp, 118, 119.

604

APPENDIX F

agreed that the ius naturale, the teaching of the Old and New Testaments, was indispensable, and this was extended to include the apostolic constitutions and the canons of the first four coun cils 4. The Summa parisiensis included the first eight councils 5, and finally Huguccio formulated a principle that could be applied to all councils : no canon could be dispensed that affected the generalis status ecclesiae 6. All the same, the canonists did admit that there were exceptions, although they did not clearly determine what they might be 7. An obvious extension of the principle was that no custom could claim to be reasonable if it were to the prejudice of ecclesiastical liberty and discipline 8. A more obscure case is that of a custom that was not merely praeter legem, but contra legem. The author of the Summa pari siensis held the same theory as Bernard : a reasonable custom could abrogate the written law. None the less, several decretals seem to teach that this was not so 10. However, since Gregory IX admitted the doctrine 11 , we may presume that it gradually gained ground in canonical circles until it became received . The position must remain obscure until more work has been done on the decretists and early decretalists. The field covered by customary law was vast 12. Concentration on the decretals and the canonists may lead to over-emphasis on the centralising tendencies of the papacy. By the side of the of ficially promulgated law there always existed a considerable body of purely local customs giving rise to legal obligations. The existence of customary law did not act to the detriment of the juridical unity of the Church . Its place in religious life was recognised by the written law which laid down the conditions that had to be fulfilled before the legal obligation could arise. Hence, although custom was not part of the lex scripta, it was enshrined

4 J. BRYS, De dispensatione in iure canonico , pp, 82, 83 . 5 IDEM, op cit., p. 132 6 IDEM, op cit. , p. 133 7 IDEM, op cit., p . 132-134 8 R. WEHRLE, op cit. , p. 117 9 ad c.5.D.I, ad v. radio, p . 2 ; ad dict. post c. 3, D.I.V, p.4. 10 R. WEHRLE, op. cit., p. 115 11 c. 11.X.i.4. 12 R. WEHRLE, op cit. , pp. 100-107 .

APPENDIX F

605

within it. Furthermore, the traditional doctrine that custom could only have the force of law if it were approved by Christ or His vicars was always held 13. Precisely how that approval might be given is another matter, and one that was only finally settled with the promulgation ofthe Codex iuris canonici at Pentecost 1918 .

13 IDEM, op cit. , p. 413

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