Bellarmine · De Controversiis · On the Church That Is in Purgatory · Book II: On the Circumstances of Purgatory
Chapter 19: On burial
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Ecclesia quae est in Purgatorio, Book II, the third general controversy. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
We have spoken thus far of the spirits of the dead; now we must speak of the burial of bodies. The heretics of this time do not reprove burial itself; but they reprove many things about burial. First, that we bury in sacred places, and raise cemeteries for this. Certain heretics in Bohemia reprove this, in Aeneas Sylvius on the origin of the Bohemians, chapter 35; and an argument can be brought that the place of burial profits nothing, from those words of Luke 12, Be not afraid of them who kill the body, and after that have no more that they can do. Likewise from the chapter Sacris, in the Extravagants on burials, where it is said that a mean burial, or none, hurts pious men nothing. Likewise from Augustine, book 1 of the City of God, chapter 12, and the book on the care for the dead, where he says that burial and the pomp of a funeral are consolations of the living, not helps of the dead. Second, they reprove the use of wax candles, because in the council of Elvira, canon 34, it was decreed that candles should not be lit in cemeteries by day: for the spirits of the dead, say the Fathers, are not to be disquieted. Third, they reprove anniversaries, and so many repetitions of the obsequies on the third, seventh and thirtieth day, because it is a sign of distrust to repeat the same prayers so often; and besides because blessed Ambrose, book 1 on Abraham, chapter 9, on that of Genesis 23, Abraham rose up from the funeral duties, says: “Let us be taught not to cling longer to the dead, but to render as much of duty as is enough.” Which place Calvin, weighing it in the preface of the Institutes, says that Ambrose reproves those who make no end of praying for the dead. Fourth, they reprove that we think burial a meritorious work and pleasing to God, whereas nowhere is it found commanded by God; indeed the Lord, in Matthew 25, enumerating the works of mercy, did not mention burial.
Notwithstanding these, we assert that burial is a good and useful thing, and that all the rites of the Church in burying the dead are ancient and holy. That it is a good and meritorious thing is proved from that of 2 Kings 2: Blessed be you to the Lord, who have shown this mercy to your master Saul, and have buried him; and now the Lord surely will render you. Tobit 12, the angel extols among the other works of Tobit that he buried the dead. Matthew 26: She hath wrought a good work upon me; for she in pouring this ointment upon my body hath done it for my burial. That it is an ancient and useful thing can easily be shown, for all that we now keep in the Church was always in the use of the Church. First, the bodies of the dead are now washed; that was also done of old, as is plain in Acts 9 of Tabitha, and in Gregory, book 3 of the Dialogues, chapter 17, and book 4, chapters 16 and 27. Second, bodies are carried to the tomb with honour and a multitude of attendants. So too we read it was done of old, Genesis 50 and Luke 7, and in Gregory Nazianzen, oration 2 against Julian, Sulpicius in the life of Saint Martin, Jerome in the life of Saint Fabiola and Saint Paula, and others. Third, the bodies of the faithful are buried in churches and sacred places. So of old the patriarchs Jacob and Joseph, dying in the land of Egypt, wished to be buried in the land of promise, whence Christ was to be born, and where the temple of the Lord was to be, Genesis 49 and 50. Then in Christian times, that the bodies of the faithful were buried in churches Ambrose witnesses, book 1 on Abraham, chapter 9, Jerome in the life of Paula and Fabiola, Gregory, book 3 of the Dialogues, chapter 13, and Augustine, book on the care for the dead, chapter 1. Fourth, that the bodies of the faithful are to be buried with the singing of hymns and psalms Gregory Nazianzen witnesses, oration 2 against Julian, Chrysostom, homily 4 on the epistle to the Hebrews, Jerome in the life of Saint Paul the hermit and of Saint Paula the widow and Saint Fabiola, Sulpicius in the life of Saint Martin, and the most ancient of all, Dionysius the Areopagite, chapter 7 on the ecclesiastical hierarchy. Fifth, at the funeral of the faithful lighted lamps and candles were used, as now also is done: Nyssen in the epistle to Olympias on the death of his sister, Nazianzen and Chrysostom in the places noted, Jerome in the life of Paula, and Theodoret, book 5 of the history, chapter 36, and others. Sixth, the sacrifice of the altar is offered for them; so too of old, on the witness of Tertullian, book on the soldier's crown, Cyprian, book 1, epistle 9, Augustine, book 9 of the Confessions, chapter 12, Ambrose in the oration on the death of Valentinian, and others. Seventh, not only when they are buried, but also on the anniversary day it is offered and prayed for the dead, as is plain in Tertullian, book on monogamy, and Gregory Nazianzen, oration on his brother Caesarius. Eighth, not only on the anniversary day, but also on the third, seventh and thirtieth, as is in Ambrose, oration on the death of Theodosius, at the beginning; which is also kept now. Ninth, inscriptions are raised, the same of old, Genesis 35, Acts 2, 1 Maccabees 13. Tenth, alms are given to the poor, the same of old, Chrysostom, homily 32 on Matthew.
But what the usefulness of this thing is, is a little more obscure. And first of all two errors must be rejected, which blessed Augustine rejects in the book on the care for the dead, chapter 2. One, by which the heathen thought burial necessary in order that souls might rest, according to the fables of Virgil, Aeneid 6. The other is that by which someone could think that some feeling is still present in the bodies of the dead. These errors rejected, we say that the usefulness of burial is manifold, both to the living and to the dead; and to the living indeed fourfold. The first, that by burial the stench and horror of corpses is kept off, which would hurt the living not a little. The second, that by that care the living witness their faith in the resurrection and the immortality of souls; for we would not so diligently care for the bodies of the dead unless we thought they would rise; nor would we light candles unless we wished to signify that souls live after the death of bodies. The third, that they are reminded of their own death, whence also the tombs of the dead are called monuments. The fourth, that by that duty the living satisfy in some way their affection with which they followed the dead. For if we wish the garments and rings of friends to be well placed, surely much more their bodies; and this is what Augustine says when he says that the pomp of burial is a consolation of the living. Further, to the dead another fourfold usefulness comes from burial. The first, that their honour is provided for, which still lives in the memories of men; for it does not lack a certain ignominy that the foulness of our body should lie open to the sight of others. Wherefore it is judged no light punishment when someone is deprived of burial by a judge, and ordered, hanging on a gibbet or a wheel, to be food for birds. The second, that satisfaction is made to the desire which they had while they lived; for there is no one who hates his own flesh, as is said in Ephesians 5, and therefore everyone while he lives desires that even after death his body be honestly treated. Indeed it is credible that souls loosed from the body, even if perhaps they do not know what happens to their bodies, yet desire that they be honestly kept, as they also desire to return to them, as Augustine teaches, book 12 on Genesis according to the letter, chapter 35. And hence we see it given as a punishment to the disobedient prophet that he should not be buried with his fathers, 3 Kings 13. The third usefulness arises from this, that they are led to the tomb by many; for hence it happens by accident that prayer is made for them by many. The fourth is taken from this, that they have a tomb in the churches of the saints; for hence it happens that their friends, when they remember them, remember at the same time that saint in whose church they are buried, and often commend them to his patronage. This usefulness blessed Augustine sets down in the book on the care for the dead, chapters 4 and 5, and blessed Gregory, book 4 of the Dialogues, chapter 50.
From these, answer is made to the arguments. To the first I say with Augustine, book 1 of the City of God, chapter 12, that the Lord speaks of the pain with which bodies can be affected while they live; for he says, after that they have no more that they can do, because a dead body, even if it is cut, or torn, or burned, feels plainly no pain. Yet from this it does not follow that it is not some alms to satisfy the desire of a man which he had while he lived, and which perhaps he still has, that his body be buried. Second, I say that the pontiff in that decretal speaks of usefulness to eternal salvation, and teaches that burial neither of itself profits nor of itself hurts for obtaining salvation, although by accident it can profit, as we said, by reason of the prayers of friends. Third, I say the same of Augustine, who only teaches that burial of itself is not a help of the dead for obtaining eternal life, but a consolation of the living; yet that by accident it profits he himself teaches in the same place. To the other from the council of Elvira I answer that in that council that ceremony is reproved and forbidden because it flowed from the superstition of the heathen, who thought dead bodies felt something; but that error laid to rest, it is not bad to use the same ceremony for another end, namely to signify that souls live, and that in their time bodies too will rise, and that our dead are sons of light, not of darkness. But what the council says, that the spirits of the dead are not to be disquieted, does not signify that those spirits are truly disquieted, but that an error of that kind displeases them; as Ambrose says, book 2, epistle 8, that the soul of his dead sister ought not to be saddened by tears. To the third I say that it is not a sign of distrust, but of desire and fervour, to repeat the same prayers; for Paul did this, 2 Corinthians 12, Thrice I besought the Lord; and the Lord himself, Matthew 26, thrice repeated the same prayer. To Ambrose we answered above, chapter 15, that he does not speak of prayers, but of weeping and grief; for he himself says in the oration on Valentinian: Blessed both, if my prayers avail anything; no day shall pass you over in silence, no night shall pass without you being gifted with some portion of my prayers; with prayers and oblations I shall attend you. To the last, from the gospel of Matthew 25, answer is made, first, with Chrysostom, homily 84 on John, where he says that the Lord did not add, I was dead, and you buried me, because of their own accord men are accustomed not only to do this alms, but even to exceed too much in doing it. For as in good things, so in this too a certain abuse has crept in, by which the rich are accustomed to be buried clothed in precious garments; for it would be better, and much more pleasing and useful to the dead, as Chrysostom says in the same place, to give the price of those garments to the poor for the soul of him who is buried. The Lord, then, both to correct the abuse, and because it did not seem necessary greatly to commend this duty, did not count this alms with the rest. Second, it could be said that the Lord did not mention this alms because it is the least and most obscure of all, as blessed Augustine teaches in the book on the care for the dead, chapter 3. For the Lord wished to show that he would justly reward the good and condemn the bad, and therefore mentioned only those works which evidently, and in the judgment of all, are works of mercy. And let these things suffice for this whole disputation.
Show the Latin (Vives edition, OCR)
CAPUT XIX.
Dc funerc,
Diximus hactenus de spiritibus defunctorum :
Nunc de sepultura corporum dicendum est. llae-
rctici hujus tcmporis non reprehendunl ipsam sc-
pulturam: reprehendunt tamen mulla circa sepul-
turam.
Primo, quod in locis sacris sepclianius,atquc ad
hoc erigamus coemctcria. IIoc reprchendunt hac-
relici aliqui in Buomia apud Acncam Sylvium dc
origine Buemorum , c. 3."). et potcst afTerri argu-
mentum , quod nihil prosit locus scpulturae cx il-
lis verbis Lucac 12. iVe terrcamini ab his, qui oc-
cidunl corpus, el post Jiaec non habcnt amplius
quod faciant.llem ex capile, Sacris, exlra de se-
pulturis , ubi dicitur nihil obesse hominibus piis
sepulturam vilem , aul nullam. Item cx Augusliiio
lib. I. dc Civit. Dci , cap. 12. ct lil). de cura pro
njorluis, ubi dicit, sepulluram cl funeris poinpam
solalia csse vivorum, non morluorum pniesidia.
Sccundo, rcprclicndunt usuiii cercorum, (luia in
concilio elibcrlino can. 34. slalulum fuit, ne cerei
de die in coemeteriis ;iccenderonlur : Non enim
spirilus defunctorum , inquiunt Palres , inquie-
iandi sunt.
Tcrtio, reprehcndunt aniiiversari;i , et tol repe-
litioncs cxcipiiarum die 3. 7. et 30. (luia signum
est dinideiiliae . easdciu preces lulies iter.irc ; el
praeterca quia b, Ambrosius lib. 1. dc Abniham ,
cap. 9. super iJlud Clcnes. 23. burrexil Abraham
ab ofTicio funeris: Bocemur,\n(]u\[,ul non diutius
inli.aerea,mns morluis, sed quantum satis est of-
ficii dnferamus. Qucm locum cxpendcns Calvinus
pr;iefat. Inslitiil.dicit ab Ambrosio rcprchendi eos,
qui nullum fincin faciunt orandi pro mortuis.
Quarto,reprchcndunt quod putemus sepulturam
csse opus merilorium, et Deo gratum, cum tamcn
nusqu;im invoniatura Dco mandatum;imrao Domi-
niis Mallli.2.j.cnumcrans opera misericordiac.non
momincril sopulliirae.
Ilis non obslanlibus asserimus sepulluram rem
esse bonam et uliiem, et rilus omnes Ecclcsiae in
sepelioiidis morluis esso anliquos et sanctos.Quod
sit res liona el mcriloria, probalur cx illo 2. Rcg.
2. Benedicli vos a Domino , qui fecistis miseri-
cordiam lianc cum domino vestro Saul, et sepe-
listis eum, et 7iunc relribuet vobis Dominus.loh.
12. Angelus extollit intcr alia opera Tobiae quod
raortuos sepelieril. Matlh. 20. Opus bonum ope-
rata est in me, mittcns enim unguentum hoc ad
sepeliendum me fecit.
Quod sit ros anliqua et utilis facile demonslrari
polcst , nam oinnia quae nunc in Ecclesia serva-
mus . sempor in usu Ecclcsiac fuerunl. Primum ,
corpora morluorum niinc lavantur , id eliam olim
Gcbat, ut patct Actor. 9. dc Tabitha . ct apud Gre-
gorium lib. 3. diaIogorum,cap. 17. ct lib. 4. cap.
10. ct27.
Secundo , corpora cum honore ct multiludine
comitantium dcferunlur ad sepulchrum. Ila etiara
legimus factum olim Gen. 50. et Luc. 7. el apud
Grogorium nazianzenum orat.2.in JuIianum,SuIpi-
lium in vita s. Martini, Ilicronymum in vila s. Fa-
biolac et s. Paulac, ct alios.
Tertio, corpora fidelium in templis , ct locis sa-
cris scpeliunlur. Ila olim Jacoh et Joscph palriar-
chac iii lerra Acgypti mortui,in lorra promissionis
scpeliri voluerunt , unde Chrislus crat nascilurus,
ct ubi tomplum Domini fulurura crat , Gcn. 49. et
SO.Dcinde tomporibiis Chrisliaiiorum,corpora fide-
liuin in templis sepulta faisse lostanliir Ambrosius
lib. 1. dft Abraham , cap. 9, {lieronymus in vila
Paulac ct Fabiolac , Grcgnrius Hb. 3. dialogorum,
cap. 13. ct Aiigustinus libro dc cura pro raortuis,
c;ip. 1.
Quarlo , corpora fidolium cum hymnorum ct
psalmorum canlu sepclienda, testanlur Grcgorius
nazianzonus orat. 2. in Julianura, Chrysostomus
homil. 4. in cpist. ad Ilobr. Ilieronymus in vila s.
Pauli cremilac ct s. Paulae viduae el s. Fabiolac,
Sulpitius in vila s. Marlini, ct omnium anliquissi-
miis Dionysius areopagila, cap. 7. dc ecclcsiastica
hicrarchia.
Quinto, ad funus fidolium lampadcs el cerei ac-
censi adhibobanlur, ut niino otiam sit. l\yssenus
episl. ad Olympiam doobilu sororis , Nazianzenus
et Clirysoslomus locis nolatis, Hioronymus in vila
Paulac, elThcodorctus lib. 5. hisloriae. c. 30. et
alii.
Sexto, sacrificium allaris pro eis olTcrlur, ita ot-
iain olim leslibus Tcrtulliano lib. de corona mili-
lis, Cypri;ino lib. 1. cpisl. 9. Auguslino lib.9.Cou-
lessioniim. cap. 12. Ambrosio oraliunc dc Yiilciiti
ni;ini obilu. cl aliis.
I llli:U SKliHMMls
klfi
ScpliiiKi , iiiMi soliiiM cuiii S(>|irliiiiiliir, snl rlintii
<lii^ iiiiiiivorsiiriii \mt (l(>luii(-lis (tlli-rlur, ol uriilur,
iil |ialc( tipud Tcitulliatiiitii lil). (Iii tii(tit(i^'iiiiiiii ,
iil (irc^onuiil tia/.iaii/.ciiiilii, oralKMlc Iti (iac.-^ai iiiiii
rralrciti.
Ocliivo, itiiti soliitt) (lic iititiivctsari.i , scil cltatii
(lic .'l. 7. cl Mi. iit csl a|)iiil .\iiil)roMuiii (jrulioiic
(Ju (il)ilu 'riicodosii iiiilio, id (|U()d cliaiu iiuiio scr-
vattir.
Notio, cri^uiiliir litiili , idciii (diiii (iciics .').'».
Actor. 2. 1. .Ma.lial). \:\.
Dcciiiio, (hiiitiir clcciiiosyiuio paiipcrihus, idiMii
olitit, <:iiryM)slniiiiis liniii. ',\1. tii .M.iiili.
Al (piac sil liujiis rci uUlil.is , paulo ohscurius
esl. AUiui; in priiiits rojicicndi suiil diio crrorcs ,
(pios rcjicil (I. Aiij^itsdiiiis lil). dc ctua pro itior-
litis, cap. 2. lliiiis, (pio clliiiici |)ulaliaiil si^pultu-
raiu css(5 iicccssariaiii, ul aiiimac rcipitcsccrc pos-
siMit, jitxtii 1'ahulas Vir^ilii (>. Aciicidos. Allcr csl,
(pio (piis pular(^ posscl iii corporihus dcruucloruiu
adliiic sciisiiiii alKpiciu iticssc.
Ilis rojeclis orrorihus.dicimus mollipiiccm cssa
utililalciii scpulliirac. laiii vivis , (piaiii dcruiiclis :
ct vivis (piidcm (iuadru|)licciii. rnm.iui, (piod jicr
scpulluram arcctur foclor cl liorror cadavcnim,
(ptac iiou parum vivis uoccrcut.
Scciiiidam, (piod co sliidio (cs(aiitiir vivi lidcm
rcsurrccdouis, ct immortalitalis aiiimarum; iioii c-
niiii lam diligciilcr corpora niorluormu ciirarc-
iiius, iiisi pularcmus ca rcsiirrcctura.iNCiiiic ccrcos
accciidcrcmus,iiisi aiiimos vivcrc posl morlcni cor-
poriiin sii,Miilicarc vcllcmus.
Tcrtiam. tpiod admoiictilur propriac tiiorlis, un-
dc cliam limuili deluiiclorum moiiimciita dicun-
liir.
Qtiarlam, (]iiod co oHicio salisraciatit vivi aliquo-
niodo alVcctui sno (pio morluos proscqucbanlnr.
i>i ciiitn vcstos cl amuillos amicoruin hcnc collo-
cari volunuis, ccrlc multo magis corpora, cl hoc
csl (]iiod Aiii,Mislitms dicil , cuni ail , sepuUurac
jioinpam solatia cssc vivorum.
Porro niortnis cx scpullura, alia quadruplcx ac-
ccdil ntilitas. l»rima . quo'] consnlitur lionori co-
rum. adliuc iu liomiiuiin mcmoriis vivcntium; non
cnim carcl ignominia quadam . quod focdilas no-
stri corporis aliorum cor.spectibus paleal. Quocir-
ca. non lcvis pocna jodicalur, cum quis a judice
privalur scpuKura, ci juhetur in patibulo, aul rota
pcndens, cssc avium esca.
Sccuiula. cpiod satisfil dcsidcrio eorum , quod
diim vivcrcnt liahiicrunt; ncni.» cst cniin qui car-
neiu suatn odio liahcal. nl dicitur Ephcs. o.et idco
(luisquc diim vivit, cujiit otiam post morlem cor-
pus suum honcslc iraclari. Immo credibilc est, a-
niiiios ooiporc solulos. ctiamsi fortc ncsciant quid
corporihus corum accidal, tamen cnperc ul hone-
sle haheantiir. sicut otiam cupiunl ad ea revcrti ,
ut Auguslinus doccllib. 12. dc Gcncs. ad literam,
cap. Sj.Atque hinc videmus prophetae iuobcdionti
daluiu in i)oeuam,ut non scpelirelur cum palribus
buis, .'^. Keg. 13.
Tcrtia. ulililas nasciturex eo, qnod a multisde-
ducuulurad scpulchrum; hinc cnim per accidens
lil; ut a mullis pro cis orclur.
(.itiarlii ox cu Hiiiiiilur, (jikxI iii lumpiiH miiicIo-
ruiii Krpiilrliriiiii hiihrnl; iiido (;iiiiii III, ul coruiii
iitiiici, ciiiii coruiii rccordaiiliir, simtil rli.uii rccor-
dciidir cjiis s.iiK (I, iti (iijm lciiiplo scpulli KUlil ,
c( frc(|ii(uit(M cjuH piilrociiilo von coniiiiciMl(riil.
Ilatic iidlitalciii poiiiitil h. Au|/(nliiKis lihro dc ru-
ra pro luoililis, cap. {. cl .'i.cl h. (irc^;. Iih. \. di'i-
li)^M)ruiii, cap. .*>().
l'.\ his tid ar^iiiiKMila rirspoiidctiir. Ad primutii
dico (Mttii Aui^MisdiK) lih. 1.d(; (.tMl.l)ci (:ap.l2. l)o-
imtiiim l()(pii dc (lol()r(^ (pio allici possutil corpo-
ra (luiii vivuitl; uWm cniiii uil: h)nl liacc non nin-
pliiis li(ilti-iil iiuid fiiriiinl; (|tii.i ((irpus rtiorluuiii
cdautsi sccctur, aiit laiiK-tur, aiil ( r( tiictur , iiihil
pliinc doloris siMitil. liirtc laiiKMi iiori .scquilur ,
111)11 c.ss(^ aii(|uaiii chMMiiosyiiam, s.i(isfa(MTC dcsi-
(l(M'i() iiominis. (piod liahuit duiii vivcrcl, cl (|uo(i
forlc adliiic iiiiljct, iil corpiis sutim scpelialiir. Se-
cuiido (li(M), Io(|iii ponlirK (Mii iii ca dccrclali (h;
iitilitati; ad saluliMii achMiiam, ac doccrc, ncc pcr
sc prodcssc scpulluram. ncc pcr se ohcssc ud sa-
luloin consc(iu(Midarn,qu:ini(piaui pcr uccidcns pro*
(loss(! potost, ut dixiimis, ratiotic pr(M:uiit amico-
rum. Tcrtio idciii dico, Augtistirius citiii: solutii
do( ct sopuldiram pcr so non cssc praosidiiim rnor-
tiiorum, ad vitam aotcrnain consc(pi(Mi(li;ni,scd so-
iariuni vivorutn; tiinuMi (piod pcr iiccidcns prosil ,
ipsonicl docct ibidciu.
Ad aliud cx concilio clibcrtino , rcspondco. In
in eo ooncilio roprohcndi cl prohihcri cam cae-
rcmoniam, quia rKjJjal c\ supcrslilionc gcntilium,
qui puliibanl corpora mortua sentire aliquid. iilo
aulcm crrorc sopilo. non csl m:ilum cadcni citcrc-
motiia uli iid alium nncm, ninitrum iid signilican-
diim aiiiniiis vivcrc, ct suo tcmporc etiam corpora
rosurrcctura.el nostros dcfunctos esse filios lucis,
non tenchrarum. Quod aiitcm conciliuui dicit, non
osse inquiclaiulos spiritus defunctorum . noii
sigiiifical spiritus illos reveni inquietari, sed dis-
pliccrc iilis ojusinodi crrorem; quomodo Ambro-
sius dicit Iih. 2. cpist. 8. non debcre moeslilicari
lachrymis aiiimam sororis dcfunctac.
Ad lerlium dico. non csse signum dilTiJcntiae.
scd dcsidcrii ot fcrvoris. ropctcre casdcin preces:
id enim fccil Paulus 2. Corinlh. 12. lcr Dominum
rogavi; et Domiiius ipsc .Matlh. 2(). ter candem
oriUioiicm ropctivit.
.\il Auibrosium supra respondimus , cap 15.
non loqui cum dc orationibus, sed de fletu el do-
loro: iiam ipsc idcm oraliom'. in YahMilinianum di-
cil: Beall auibo, si quid nieac oraliones vale-
biuiL nulla dies vos silenlio praeteribit. nulla
nox non donatos aliqua precum mearuui con-
lcxtionc transcurret, oraLionibus vos el oblalio-
nibus frequentabo.
Ad ultimum ex evangelio MaUh. 2j. responde-
tur. Primo. ciim Clirysosloino hom. 84. in Joan-
ncm, ubi dicit, Dominum non addidisse, mortuus
fui, sepelistis me, quia sponte sua homines non
solum hanc eleomosyoam iacere solent, sed etiaiii
niniium in ea faciciida cxoedere. Sicut eiiim iti
bonis reijus, ilii oliain in hac abusus quidiiin sc
adniiscuit, quo divitcs preliosis veslibus imiuti se-
poliri sulenl: ineiius enim esscl.. el niortuis niullo
\,.
-ilO
!)E 1'UUGATOliK)
sralius cl ulilius. ul Ohrisoslomus ibidem dicit,
|)relium illarum veslium dare pauperibus pro ani-
m;i cjus qui sepelilur. Dorainus igilur, lum ul
;il)iisum corrigercl. lum quia necesse non vidcba-
lur hoc onicium valde commcndarc, hanc eleemo-
synaiu cura cactcris nou numcravil.
Secuudo, dici possel, Duminum non meminisso
laijiis clcemosynae, quia esl omnium minima el
obscurrissima, ulb. Auguslinus docel libro de cu-
ra pro mortuis, cap. 3. Volcbal enim Dominus os-
lendere, se juslc remuneraturum bonos ct dam-
nalurum malos, ct idco solum corum operum me-
niinit, quae evidenter, cl omnium judicio sunl
opcra misciicordiac. Atquc haec de iola hac dis-
pulalionc sulTiciant.
Finis teHiae conlroversiae (jeneralis.