Cap. XIII
QUALITER PRIVATIS DIEBUS MATUTINI AGANTUR

[Ms P, fol. 78r – Paulus Diaconus – 
Ps.-Basil: Ms K², fol. 179r; Ms E¹, fol. 84r; Ms E², fol. 121v]

Ch. 13
HOW THE MORNING OFFICE IS CELEBRATED ON WEEKDAYS

Translated by: Susan Boynton

Privati duobus modis intelliguntur; uno enim modo intelligitur privatus, i. e. alienatus, altero vero modo secundum [page 294] usum dicitur privatus, cum dicimus: privatum est mihi, ac si diceret aliis verbis: ab aliis separatus, mihi quidem conjunctus. In hoc vero loco, cum dicitur privatis diebus, i. e. alienatis et separatis a festivitatis vel solemnitatis honore.

Private days are understood in two ways: for in one way it is understood as ‘deprived,’ meaning taken away, but in the second way, [page 294] ‘private’ is said according to use, when we say ‘is private for me,’ in other words, ‘taken away from others, but joined to me.’ In this place, when ‘private days’ is said, it means taken away and separated from the honor of a feast or solemnity.

Sequitur: ₁Diebus autem privatis matutinorum solemnitas ita agatur, ₂i. e, sexagesimus sextus psalmus dicatur sine antiphona, subtrahendo modice, sicut in dominica.

There follows: ₁On private days, the morning office is celebrated thus: ₂let Psalm 66 be said without an antiphon and somewhat drawn out, as on Sunday.

Cum dicit sexagesimus sextus dicatur sine antiphona subtrahendo modice, sicut die dominico, reddit causam, quare, cum subjunxit: ₂ut omnes occurrant ad quinquagesimum.

When he says Psalm 66 should be sung without an antiphon, somewhat drawn out, as on Sunday, he states the cause, when he adds: ₂in order that all may be in time for Psalm 50.

Cum dicit ad quinquagesimum, quasi diceret: ad initium quinquagesimi, quia, sicut custoditur in nocturnis vigiliis spatium ad occurrendum ante Gloriam nonagesimi quarti, ita custodiendum est in isto psalmo sexagesimo sexto ante suam Gloriam, ut jam, si post Gloriam sexagesimi sexti psalmi occurrerit, non debet stare in suo ordine. [cf. Regula Benedicti, c. 43:4]¹

When he says at Psalm 50, it is as if he said: at the beginning of the fiftieth psalm, since, just as time is reserved in the night office for all to be in time before the Gloria of Psalm 94, thus some time must be reserved in Psalm 66 before its Gloria, so that, if someone arrives after the Gloria of Psalm 66, he must not stand in his place. [cf. Regula Benedicti, c. 43:4]

Cum autem dicit secundum consuetudinem, subaudiendum est: ecclesiae suae, quia tunc ecclesiae illius regionis ita cantabant duos psalmos. Non enim absque ratione hi psalmi in matutino officio deputati sunt, quia in unoquoque psalmo invenitur ratio, quae ad matutinum attinet, tam specialiter, quam etiam sub mysterio.

When, however, he says according to the custom, he means the custom of his church, because at that time the churches of that region sang two psalms in this manner. These psalms were appointed for the morning office not without reason, since in each psalm a subject is found that pertains to the morning, both specifically and figuratively.

In quinto vero psalmo mentio fit matutini, cum dicit: Mane astabo tibi et videbo [Ps 5:5]. In tricesimo quinto mentio fit lucis, sed sub mysterio, in eo loco, ubi dicit: Filii hominum in protectione alarum tuarum sperabunt. [Ps 35:8] Et iterum: Et in lumine tuo videbimus lumen. [Ps 35:10] In quadragesimo vero secundo in eo loco, ubi dicit: Emitte lucem tuam et veritatem tuam. [Ps 42:3] In quinquagesimo sexto mentio fit lucis, ubi dicit: Exurgam diluculo. [cf. Ps 56:9] In sexagesimo secundo [tertio?] mentio fit lucis, ubi dicit: Defecerunt scrutantcs scrutinio, accedet homo ad cor altum, [Ps 63:7] h. e. deficiente nocte accedet homo ad cor altum, h. e. ad lucem. In sexagesimo vero quarto mentio fit lucis in eo loco, ubi dicit: Vespere et matutini delectaberis. [Ps 64:9] In septuagesimo vero quinto mentio fit lucis [page 295] in eo loco, ubi dicit: Illuminans tu mirabiliter a montibus aeternis. [Ps 75:5] In septuagesimo [octogesimo?] vero septimo psalmo mentio fit lucis in eo loco, ubi dicit: In die clamavi et nocte coram te. [Ps 87:2] In octogesimo vero nono psalmo fit mentio lucis in eo loco, ubi dicit: Mane sicut verba transeat. [Ps 89:6] In nonagesimo [primo?] psalmo mentio fit lucis, ubi dicit: ad annuntiandum mane misericordiam tuam, [Ps 91:3] et in centesimo quadragesimo secundo psalmo mentio fit lucis, ubi dicit: Auditam fac mihi mane misericordiam tuam. [Ps 142:8]

Psalm 5 makes mention of the morning, when it says In the morning I will stand before you and I will see. [Ps 5:5] In the thirty-fifth psalm mention is made of light, but figuratively, in that place, where it says: The sons of man will place hope in the protection of your wings. [Ps 35:8] And again: And in your light we shall see the light. [Ps 35:10] And in the forty-second psalm in that place where it says: Send forth your light and your truth. [Ps 42:3] In the fifty-sixth psalm light is mentioned, where it says: I will arise at dawn. [Ps 56:9] In the sixty-third psalm mention is made of light where it says: They have failed in their search, man shall come to a deep heart; [Ps 63:7] that is, when the night ends, man shall come to a deep heart, that is, to light. And in Psalm 64, light is mentioned in that place where it says: You shall delight in the evening and the morning. [Ps 64:9] And in Psalm 75 light is mentioned in that place where it says: You, wonderfully illuminating from the eternal mountains. [Ps 75:5] In Psalm 77 mention is made of light [page 295] in that place where it says: I have cried in the day and in the night before you. [Ps 87:2] In Psalm 89 light is mentioned in that place where it says: In the morning man shall grow up like grass. [89:6] In Psalm 91 light is mentioned where it says: To show forth your mercy in the morning, [Ps 91:3] and in Psalm 142, mention is made of light, where it says: Cause me to hear your mercy in the morning. [Ps 142:8]

Simili modo potest intelligi de canticis, quia in illis fit mentio lucis et diei. Quare, vero canticum Deuteronomii cantet ecclesia, Beda docet in tractatu evangelii secundum Lucam in loco, ubi dicitur: Et venit Nazareth ubi erat nutritus et intravit secundum consuetudinem suam die sabbathi in synagogam [Lc 4:16]; [omitted in ed. Mittermüller, inserted from CCSL 120: Synagoga Graece Latine dicitur congregatio quo nomine non solum affluentium turbarum conventum sed et domum, qua ad audiendum dicendumve Dei verbum conveniebant Judaei appellare solebant. Unde Dominus ad Annam pontificem: Ego semper, inquit, docui in synagoga et in templo quo omnes Judaei conveniunt. [Io 18:20] Sicut et nos ecclesias fidelium et loca et choros vocitamus.

One can understand the canticles in the same way, because in them light and day are mentioned. The reason that the church should sing the canticle of Deuteronomy, Bede teaches in his commentary on the gospel of Luke, in the place where it is said: And he came to Nazareth, where he was raised, and according to custom he entered the synagogue on the Sabbath [Lc 4:16] [omitted in ed. Mittermüller The Greek term “Synagoga” means “congregation” in Latin; with this name the Jews used to designate not only the gathering of crowds coming together, but also the building in which they gathered to hear or to speak the word of God. Whence the Lord said to the priest Annas: I always (he said) taught in the synagogue, and in the temple in which all the Jews gather. [Io 18:20] Likewise we call both places and choirs the churches of the faithful.

Verum differt inter synagogam quae congregatio et ecclesiam quae convocatio interpretatur quod veteris instrumenti populus utroque vocabulo novi autem tantum ecclesia nuncupatur quia videlicet et pecora et inanimae quaeque res congregari in unum possunt convocari autem non nisi ratione utentia possunt. Ideoque novae gratiae populum quasi majori dignitate praeditum rectius convocatum in unitatem fidei quam congregatum dicere, id est ecclesiam quam synagogam nominare, apostolicis scriptoribus et doctoribus visum est.

But the difference between “synagogue” (which means “congregation”) and “church” (which means “convocation”) is that the people of the old covenant use both terms, but the church of the new covenant is called only “church,” since clearly sheep and unthinking beings can be gathered together, but only reasonable beings can be called together. And therefore it seemed to the apostolic writers and doctors that the people of the new salvation, as if bestowed with greater dignity, are more properly said to be called together into the unity of the faith than gathered – that is, they found it more correct to name the church than the synagogue.

Confluebant autem die sabbati in synagogis ut, juxta quod dominus praecepit: Vacate et videte quoniam ego sunt Deus, [Ps 45:11] feriatis mundi negotiis ad meditanda legis monita quieto corde residerent. Cujus eo die devotionis agendae hactenus in ecclesia perdurat judicium quae ad meinoriam priscae religionis canticum deuteronomii, in quo universus veteris populi status quid videlicet offenso quid propitio Deo meruerit continetur, non nuullis in locis sabbatho dicere consuevit alioquin esset praeposterum ut prioribus septimanae diebus prophetarum dictis carminibus Moysi ultimum diceretur. [Bede, In Lucae Evangelium Expositio II, 4:16, CCSL 120, pp. 101-102]

However, they established that on the Sabbath day in the synagogues, and according to that which the Lord commanded: ‘Be still and see that I am God, [Ps 45:11] they should rest from the idle affairs of the world to contemplate the commandments of the Lord with a quiet heart. The judgment of the devotion to be observed on that day still survives in the church, which was accustomed to recite on the Sabbath in many places in memory of the ancient observance the canticle of Deuteronomy, which contains the universal condition of the ancient people, whether they merited an offended or favorable God. Otherwise it would be preposterous that on the previous days of the week, after the sayings of the prophets, that it should be read last, after the songs of the prophets of Moses are said. [Bede, In Lucae Evangelium Expositio II, 4:16]

Primum a Petro apostolo in Antiocida ecclesia est fundata in [omitted in ed. Mittermüller, inserted from CCSL XXX: ibique primum nomen Christianorum per ejus est praedicationem exortum, sicut Actus Apostolorum testantur. [cf. Act 11:26] Vocantur autem Christiani, derivato vocabulo ex nomine Christi; nam, sicut ex Judae nomine vocabulum traxerunt Judaei a quo in illa gente regiae stirpis dignitas claruit, ita a Christo Christianae gentis nomen inhaesit, cujus et in gentibus et in Judaeis praerogativa est dignitas potestatis.

The church was first established by Peter in Antioch, [omitted in ed. Mittermüller: and there the name of Christian first arose through his preaching, as the Acts of the Apsotles testified [cf. Act 11:26] They are called Christian, however, by a word derived from the name of Christ. Just as the Jews derived their name from the name of Judah, by whom the dignity of their royal lineage became visible in that people, so also the name of the Christian people has been closely connected to Christ. His privilege among both the gentiles and the Jews is the dignity of dominion.

Ecclesia autem vocatur proprie, propter quod omnes ad se vocet et in unum congreget. Catholica autem ideo dicitur, quia per universum mundum est constituta; vel quoniam catholica, hoc est generalis in ea doctrina est, ad instructionem hominum de visibilibus atque invisibilibus rebus coelestium ac terrestium; vel propter omne hominum genus ad pietatis subjectionem tam principum quam etiam qui principantur, oratorum et idiotarum; vel propter quod generaliter curat omnium peccata quae per corpus et] animam perficiuntur. [Isidore of Seville, De ecclesiasticis officiis I, c. 1.1, CCSL 103, p. 4]

The church is properly so called, because it calls all people to itself and gathers them as one. It is therefore called Catholic, because it is constituted throughout the entire world; also because it is catholic, that is, general, in its teaching for the instruction of men concerning the visible and invisible things of heaven and earth. It is also called Catholic because it calls the whole human race to the subjection of love and duty toward God, both those who rule and those who are ruled, the learned and the ignorant; an also, finally it is called Catholic because in general it cures the sins of all people which are committed through] the body and the spirit. [Isidore of Seville, De ecclesiasticis officiis I, c. 1, transl. by Thomas L. Knoebel, Isidore of Seville. De Ecclesiasticis Officiis, Ancient Christian Writers, vol. 61, New York/Mahwah NJ, 2008, p. 29]

Laudes de ipsis tribus psalmis dicit.

He calls it Lauds after these three psalms.

Intuendum est in hoc loco, cum dicit lectio apostoli, quia sunt multi, qui dimittunt de apostolo et legunt de prophetis dicentes: ad ipsum diem pertinent. Hi tales non ideniter intelligunt. Cui respondendum est: In apostolo possunt lectiones reperiri ad diversas festivitates attinentes. Nam ille, cum de apostolo [page 296] legerit, duo praecepta adimplebit, unum ad ipsum diem pertinentes, alterum, quia de apostolo legit, sicut hic legitur.

It must be noted in this place, when he says a lesson from the Apostle, that there are many who leave out the Apostle and read from the prophets, saying that [the prophets] are pertinent to that day. They do not understand such things fully. To this one must answer: In the [writings of] the Apostle, lessons can be found that are appropriate for various feasts. For when one reads from the Apostle, [page 296] one shall fulfill two requirements, one pertaining to the day itself, and the other, that one should reads from the Apostle, just as one reads here.

Similiter de Apocalypsi lectione intelligendum est in dominica, i. e. ut etiam iu festis sanctorum in dominico de Apocalypsi legenda sit lectio, quia in Apocalypsi possunt reperiri lectiones de sanctorum festivitatibus.

Likewise, concerning the lesson from the Apocalypse on Sunday it must be understood that is so that a lesson from the Apocalypse should be read also on feasts of saints that occur on Sunday, since in the Apocalypse can be found lessons for the feasts of saints.

Ambrosianus duobus modis potest intelligi, i. e. intelligi potest ambrosianus, i. e. divinus, et subaudiendum est: hymnus, quia ambrosiane divine intelligitur; nam est quaedam herba, quae vocatur ambrosia, quam pagani in honore deorum suorum habebant, et inde derivatur ambrosianus, i. e. divinus. Altero vero modo intelligitur ambrosianus, i. e. ab Ambrosio expositus, et similiter subaudiendum est: hymnus.

Ambrosianus can be understood in two ways: that is, it can be understood as ambrosian, that is divine, and it is understood to be a hymn, since ambrosianly means ‘divinely,’ for there is a certain herb called ambrosia which the pagans had in honor of their gods, and from this is derived from ‘ambrosian,’ that is divine. But ambrosianus is understood in another way, that is, written by Ambrose, and similarly it is understood to be a hymn.

In hoc enim intuendum est, quia, cum dicit completum est, non ideo dixit S. Benedictus, ut psallendo ire non debeat, sed ne quis ibi loqui audeat. Completum est, i. e. finitum est.

For here one must observe that when he says it is completed, Saint Benedict said this not because one should walk while singing, nor should anyone dare to speak there. It is completed, that is, it is finished.

Nam quare ille dixit: 'non loquatur in ecclesia', ipse manifestat, cum dicit: et agatur reverentia Deo, et ne frater impediatur alterius improbitate. [cf. Regula Benedicti, c. 52:2-3] Nam cum psallendo exeo, non loquor, sed silentium exhibeo, quia laudes Deo refero; sie enim dicitur: Factum est silentium in coelo [Apc 8:1]; et magis reverentiam Deo exhibeo.

For this reason he said: ‘there should be no talking in church,’ he himself shows, when he says: and reverence must be shown to God, and a brother must not be impeded by the bad behavior of another. [cf. Regula Benedicti, c. 52:2-3] For when I go out singing, I do not speak, but I maintain silence, since I transmit praise of God; for thus it is said: It became silent in heaven [Apc 8:1] and I show greater reverence to God.

Verum si in una ecclesia altaria fuerint, non est opus ire psallendo, quia pro uno altari ponuntur caetera altaria.

But if the altars should be in one church, it is not necessary to go while singing, since other altars are placed instead of one altar.

Sed intuendum est, quia si psallas, non agis contra regulam, quia intentio S. Benedicti fuit dicere completum est propter hoc, quod dixit, ut agatur reverentia Deo, et non impediatur frater. Si autem non psallendo ieris, non agis contra regulam, quia intentionem non fecit de psallendo ire; hoc nec hortor, nec dehortor.

But note that if you sing, you do not act against the rule, since the intention of Saint Benedict was to say that it is finished on account of the fact that he said reverence must be shown to God, and a brother must not be impeded. If, however, you should not go singing, you do not act against the rule, because he did not make a clear statement concerning walking while singing; I neither encourage nor discourage this.

Sequitur: ₁₂Plane agenda matutina vel vespertina non transeat aliquando, nisi in ultimo ordine dominica oratio omnibus audientibus dicatur a priore propter scandalorum spinas, quae oriri solent, ₁₃ut conventi per ipsius orationis sponsionem, qua dicunt: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris [Mt 6:12], purgent se ab hujusmodi [page 297] vitio.²

There follows: ₁₂On account of the scandals that are accustomed to arise, clearly the morning and evening office should never end unless the Lord’s Prayer is said in the hearing of all by the prior in its place at the end, ₁₃so that by the promise that the community makes when they say: Forgive us our debts, just as we also have forgiven our debtors [Mt 6:12] they may purge themselves of [page 297] failings of this kind.

Nunc videndum est, quare S. Benedictus dixit, dominicam orationem dici in voce, cum Dominus inspector cordis est et in corde requirit et juxta qualitatem cordis inspicit orationem? Ideo enim praecepit, in voce dici, h. e. propter versutos et simplices; nam sunt multi versuti et perversi tenentes odium fratris in corde et nolunt dicere hanc sententiam in dominica oratione, i. e. Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris, sed transiliunt illam, ne se obligent magis dicendo hanc sententiam, sed, cum dicunt: Panem nostrum quotidianum da nobis hodie [Mt 5:11], transilientes subjungunt: et ne nos inducas in tentationum, ₁₄sed libera nos a malo, [Mt 5:13] et propter tales voluit S. Benedictus, dici in voce hanc orationem.

Now it must be seen why Saint Benedict said that the Lord’s Prayer is to be said aloud when the Lord is the examiner of the heart and searches in the heart and regards prayer according to the quality of the heart. For he ordered that it should be said aloud, that is on account of clever and simple people; for there are many clever people and perverse ones who keep the hatred of a brother in their heart and do not wish to pronounce this sentence in the Lord’s Prayer, that is, Forgive us our debts, just as we have forgiven our debtors, but instead they skip over it, lest they oblige themselves more by saying this sentence, but when they say Give us this day our daily bread, [Mt 5:11] as they skip over it they add: and do not lead us into temptation, ₁₄but deliver us from evil, [Mt 5:13] and account of such people Saint Benedict wished this prayer to be said aloud.

Et reddit causam, quare in voce dicatur, cum subjunxit: propter scandalorum spinas, quae oriri solent; et prolongavit redditionem causae iterum, cum subjunxit: ut conventi per ipsins orationis sponsionem, qua dicunt: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris, purgent se ab hujusmodi vitio. Conventi, i. e. victi, fracti, superati, compulsi, ac si diceret aliis verbis: ideo dico, in voce dici hanc orationem, ut, quia nolunt sponte sua emendare se et ejicere odium de corde suo, saltem audiendo superati et victi ab hac sententia sponsionis dimittant et purgent se ab hujusmodi vitio, i. e. ab illo vitio, quod in corde habent.

And he states the reason why it should be said aloud when he added: on account of the pricks of scandals, that customarily arise; and he prolonged the statement of the reason again, when he added so that through the promise of the prayer of that community, for which reason they say: Forgive us our debts just as we have forgiven our debtors, they purge themselves of failings of this kind. Of the community, that is the conquered, broken, overcome, forced, one might say in other words: therefore I say to say this prayer aloud, so that since they do not wish of their own accord to correct themselves and cast hatred from their hearts, they should be overcome after all by hearing it, and conquered by this statement of will, let them leave off and purge themselves of this kind of vice, that is, of that vice which they have in their heart.

Propter simplices ideo dixi, ut in voce dicatur dominica oratio, quia tales sunt simplices, qui aut non intelligunt, aut ea, quae audiunt, obliviseuntur. Isti tales, cum audiunt, aut intelligant, si non intelligunt, si vero obliviseuntur, reminiscantur.

On account of the simple I have said that the Lord’s Prayer should be said aloud since the simple are such that either they do not understand it, or they forget what they hear. When such people as these hear it, either they should understand it if they do not understand it, or if they forget it, they should remember it.

Nunc videndum est, qua ratione dixit S. Benedictus, in vespere et in matutino dominicam orationem dici solummodo, et non ad alia officia. Vesper finis est diei, matutinum finis est noctis. In die et in nocte solet homo irasci, et propterea dixit S. Benedictus, in fine diei et iu fine noctis hanc orationem dominicam dici in voce, ut finem diei sive noctis non aliquando transeat quis sine reconciliatione fratris propter illud, quod scriptum est: Sol non occidat [page 298] super iracundiam vestram [Eph. 4:26], quamquam melius sit, hoc secundum spiritalem intelligentiam intelligi, de quo jam superius diximus. In aliis vero horis ideo non dixit, dici in voce hanc orationem propter impossibilitatem; v. gr. ecce quis irascitur fratri et statim insonat signum ad tertiam vel sextam atque nonam; iste talis non potest ita animum suum coercere, ut in ipso impetu furoris audiens hanc sponsionem possit dimittere fratri, et ob hoc duobus modis esset culpabilis, uno modo, quia iratus est, altero vero modo, quia transgrediens praeceptum regulae propter furorem suum non dimittit fratri suo, et propterea non dixit, aliis horis dici orationem dominicam in voce, sed in vespera et matutino, ac si diceret aliis verbis: ideo dico, solummodo in vespera et matutiuo dici; debes etiam aliis horis reconciliare te fratri tuo ante vesperum, sed quia non vis aut non potes propter furorem animi tui ante vesperum vel matutinum in pacem redire, saltem non transeat vespera et matutinus, antequam in pace redeas cum fratre tuo.

Now it must be seen why Saint Benedict said that the Lord’s Prayer is said in the evening and morning office and not at other offices. The evening is the end of the day, and the morning is the end of the night. During the day and at night, man customarily becomes angry, and for this reason Saint Benedict said that the Lord’s Prayer is said aloud at the end of the day and at the end of the night, so that no one should go through the end of the day or of the night without reconciliation with his brother, on account of that which is written: The sun should not set [page 298] on your anger, [Eph 4:26] although it would be better to understand this according to its spiritual meaning, about which we have already spoken above. But he did not say that this prayer should be said aloud at the other hours because it is impossible: for example, behold if one becomes angry with a brother and immediately rings the bell for Terce, Sext, or None; such a one cannot thus force his soul so that in the very force of anger, hearing this promise, he may be able to forgive his brother, and for this reason he should be guilty in two ways, in one way because he is angry, and in a second way because by not forgiving his brother he violates the precept of the rule on account of his fury, and therefore [Benedict] did not say that the Lord’s Prayer is to be said aloud at other hours, but in the evening and morning, as if he should say with other words: ‘therefore I say that it is said only in the evening and morning; you must also reconcile yourself with your brother at the other hours before the evening, but if you do not wish or cannot make peace before the evening or morning on account of your anger, do not let the evening or morning pass before you make peace with your brother.

Nunc videndum est, quomodo quis debeat reconciliari fratri suo. Dicit haec scriptura divina: Si offeres munus tuum ad altare et ibi recordatus fueris, quia frater tuus habet aliquid adversum te, relinque ibi munus tuum ante altare et vade, reconciliari fratri tuo. [Mt 5:23]

Now it must be seen how one should be reconciled with his brother. Divine scripture says these things: If you offer your gift at the altar and you remember there that your brother has something against you, leave your gift there before the altar and go to be reconciled with your brother. [Mt 5:23]

'Munus' enim duobus modis intelligitur; uno enim modo intelligitur munus secundum litteram, panis et vinum, quod offertur Deo; altero vero modo intelligitur spiritaliter, quidquid boni operis egeris propter Deum, i. e. sive obedientia, sive oratio, sive jejunium, et reliq. Deinde vero, cum hoc agis et ibi tibi in memoriam venerit, quia peccasti in fratrem tuum, et non potes aut missam aut officium aut orationem et reliq. dimittere et ire, reconciliari fratri tuo, debes ibi in mente tua illi fratri veniam petere, h. e. ita te debes agere in mente, ut, si adesset frater ille³, veniam petisses; ita tamen post completionem illius operis boni, quod agis, si inveneris, debes illi veniam petere. Similiter etiam debes facere [page 299] illi fratri, si longe est, i. e. illi in mente tua veniam petere; postquam reversus fuerit, illi etiam corporaliter veniam debes petere. Si autem frater tuus tibi aliquid mali fecit, non debes illi veniam petere, sed solummodo parcere ex toto corde; sie enim Augustinus dicit; Hieronymus vero etiam istum, qui malum passus est, illi, a quo passus est, veniam petere dicit.

For ‘the gift’ is understood in two ways: in one way it is understood as a gift according to the letter, bread and wine, which is offered to God; in the other way it is understood spiritually, whatever good work you may do on account of God, that is, obedience, or prayer, or fasting, and so on. But then, when you do this thing and you remember there that you have sinned against your brother, and you cannot leave the mass or office or prayer, etc. and go to be reconciled with your brother, there you must ask forgiveness of your brother in your mind, that is, thus you must behave in your mind, so that if the brother were there, you would ask forgiveness. Thus, nevertheless, after the accomplishing of that good work that you carry out, if you should find him, you must ask forgiveness of him. You must do the same [page 299] for that brother if he is far away, that is ask forgiveness of him in your mind; after he returns, you must ask forgiveness of him physically. If, however, a brother of yours did anything bad to you, you must not ask forgiveness of him, but only spare him with all your heart; for thus Augustine says; but Jerome also says that one who has suffered evil must ask forgiveness of the one by whom he has suffered.