Introduction  Final cause governs actions. Jesus went to the desert to be tempted by the devil. Did the devil know incarnation in advance? When he was an angel, he saw it mirrored in God, yet after his fall, his mind is clouded and he was doubting since he saw contradictory sings about Jesus (nativity: singing of the angels and the star vs. poverty and fragility). Hence, the devil tempted Jesus to discover the truth and to avoid the human salvation (4AB). Division The previous Gospel pericopes indicated the virtues and the dress that need to equip the penitent, now it is time to see the adversary’s attack and his attempt to strip the soul of the eternal reward: «qualiter adversarius tales aggreditur ut eos mercede possit eterna privare». The division follows the Gospel narrative (see above). First part «Circa litteram»: Jesus was brought to the desert between Jerusalem and Jericho (the same of the parable of the good Samaritan) as a place apt for doing penance. «Et vocatur quarentena» since Jesus was fasting for forty days and nights. Human beings have free will, otherwise there would be no merit in good works. Reference to Peter Lombard, Lib. Sen. II, II, 23 c. 1 and to the commentary of Bonaventure to it: “Deus ideo permittere voluit hominem a dyabolo impugnari, si fortiter et viriliter ageret, maiorem gloriam inde consequeretur” (4D).The temptations serve:  Ad probitatis probationem Ad iniquitatis corretionem Ad humilitatis eruditionem Temptations serve to prove the believers. Biblical exempla (Job and Abraham) and an extensive quotation from the story of Judith: «Vos frates, qui presbiteri estis...» (Judith 8.21-28), where the heroine recalls how God used to tempt the patriarchs and how one needs to keep trust in God. Temptations and tribulations serve to purify (as with gold, as with martyrs) and to avoid spiritual pride. Where does a temptation come from? From interior is the most dangerous, from the exterior is weaker (it does not have power if not joining an interior temptation), from the devil is the weakest, as said by Augustine and a rhymed verse: «Augustinus: Debilis est hostis, qui non vincit nisi volentem. Et ideo metrice dicitur: Hostis non ledit nisi cum tentatus obedit. Est leo dum cedit, si stat quasi musca recedit” (4G – comparison with lion and fly). However, the devil tempts more the penitent  then the sinner, since the latter is already in his power. Second part  Ample explanation ad litteram. Three temptations are the same used by Satan to overcome the humanity at the beginning (gluttony, vainglory and avarice), for this reason he is allowed to assault Jesus in this way. The reply to the second temptations (that upon the pinnacle of the temple, i.e. «locum ubi doctores legis consueverant populo legem exponere» serves to clarify that it is wrong to expect a miracle for something can be done normally (in this case, to go down using the staircase; 4H). The traps of the devil are without number, one needs to strike back with every kind of caution and virtue. In particular, the devil: Abstinentia maceratos tentat gulositate Pietatis assiduos, superbia et vanitate In divinis celicos, symoniaca pravitate (4K) In a mallow and rational way, the devil invites to moderate fasting and abstinence, arguing that they are weakening the person and are irrational. Reference to an exemplum taken from the life of saint Francis (source Bonaventure). Again, the image of the devil that tempts people in three ways (allegory of Daniel 7.5: the bear with three rows of threats as the devil that aims to swallow the devout souls  and to break their good purposes; 4L). Avarice – as a form of idolatry - is a form of adoration of the devil. The sermon connects it with simony, lamenting the present situation: «Heu multos hodie...» (4N). Issue of the offers for the sacraments: an offer cannot be requested or binding, but they can be accepted as free and as a laudable custom, yet the celebration of sacraments must not be postponed for it.  Third part Help of the angels  to people. As a person going to a battle needs someone who instructs and leads him, in the same way God sent a guardian angel to everyone as teacher – reference to Peter Lombard and Psalm 90. Three key aspects of the angel: Nobilitatem Dignitatem Utilitatem (4O). The last part underlines how the angels «a peccatis retrahant; ab inimicis defendant; ad paradisum perducant» (4T). Discussion whether Jesus and the Virgin Mary had a guardian angel. Jesus no but the angels served him. About the Virgin there are different positions: the sermon prefers the position of François de Meyronnes who sates that the Virgin was protected directly by the Trinity and so could not be attacked by the devil, so the angels only pay homage to her (4T). The angels assist the humans also to accelerate the full restauration of their status after the fall of the rebel angels, hence they help the conversion of sinners and rejoice for it. Finally, the sermon lists six characteristics that one has to learn from the angels to live like them.

Introduction As the sun in the house of the lion has its maximum strength in attracting water, so Christ in his right time will ascent to his throne and attract everybody either to weeping (the damned) or to the exaltation of love (caritas) – as it is presented in the Gospel pericope. A quaestio: can the astrologers, prophets and philosophers discover when the end of the world will be? Reference to the predictions of Pseudo-Methodius, Eusebius, Beda, with several hypotesis between 1460 and 1560, and stating that the sermon is written in 1440 [See note below!]. Yet, the Gospel states that it is impossible to know it, since we must be watchful and look at the signs, since at any time the death can be upon us: «ut omni hora in ianuis mors appareat nos preparemus et vigilemus», as it is said with a detailed reference to the servants in the parable of the doorkeeper (Mark 13.33-37) (4Y). Division - First part  As the bell or trumpets announce to the people the proclamation of a death sentence, so there will be signs announcing the final judgment. These signs will concern: first, celestial bodies (brief presentation of the mutation in the sun, moon and stars); second, humans (mention of the Antichrist who «inauditis enim tormentis christianos sibi resistentes trucidabit»); third, natural elements – this part develops into the presentation of the fifteen signs before the final judgment, according to Jerome, who would have find them «in annalibus hebreorum». It follows the moral interpretation (moraliter), which is developed in an ecclesiastical perspective, according to the theory of the church as lighted up by the pope (sun) and the emperor (moon), while the stars represent the other Christians. Note the occurrence of the key terms of the debate: «Ad firmamentum igitur celi, hoc est universalis ecclesie, fecit deus duo luminaria, id est duas instituit dignitates, que sunt pontificalis auctoritas et regalis potestas» (5B). Connecting the situation with the opening of the seventh seal, the sermon introduces a subdivision: Papalis potestas obscurata Imperialis maiestas detestata Mundialis honestas deturpata 1.1. State of corruption of the pope  and the clergy: «Sic ut de presenti cernimus papalis auctoritas et totus status ecclesiasticus est intm obtenebratus in cordibus hominum quod nihil curatur» (5C), since without sanctity it looses its dignity. List of needed virtues of the clergy. Presentation of the ascetic virtues of the pagan priests (Jerome referring to Plato) to present an a fortiori reasoning concerning the Christian clergy. 1.2. The authority of the emperor and his emissaries («et quilibet eius substitutus») receive the power from God (as the moon from the sun) but to be respected it must serve to obey and to make people obey God and the Church. References to Romans 13 (Omnis potestas a domino deo est), Augustine and the Policraticus of John of Salisbury. 1.3. The falling of the stars symbolizes the Christians who have fallen from faith and love (caritas). This section – which probably had a more direct appeal to the intended audience – develops through two detailed similes. First, the carp that put its head into the mud to escape from the fishermen (i.e. from the prelates who call for conversion). The net touches only its tail, i.e. only in the moment of death h one listens due to fear of damnation. Rebuking a fictional question, the sermon underlines that one cannot reply to be not aware of it. This is explained with the second simile,which builds on the biblical image of the two streets and the topos of the man at the crossroads: A king built two cities, one is reached after a difficult and demanding journey and who arrive there is welcomed with all kind of pleasure and delights, the other leads through many pleasures but arrives to a city where one is sentenced to torture and death. Two companions, a fool man (stultus) and a wise man, arrive at the crossroads, where a statue is posed that clearly outline the two itineraries and the two outcomes. Yet, out of friendship, the wise person is convinced by the fool man to take the easy street, full of delights. He will not be able to avoid the death sentence by saying that he went there only to stay with his friend, «et sic ambo suspensi sunt». The fool and the wise are the body and soul. While the simile circulated widely [see Gesta Romanorum 67, with list], this version gives a (peculiar?) role to preachers, who are symbolized by the statue at the crossroads, which accomplishes its duty also without giving the example: «Statua igitur in medio ostendit viam regni esse meliorem scilicet prelatus, superius, predicator qui licet de se sit immobilis, nec vadat viam quam ostendit, veritatem tamen ostendit» (5H). Second part Description of the final judgment (cf. Matthew 25). The body of the saved resurrects in a perfect condition at the age of 33 (Christ), while those of the damned will be deformed. The book of the deeds of each person will be will be brought («O quam magnum cartularium tunc portabunt heretici, usurarii et alii malefacotres...»; 5I); at the right there will be sins that accuse and on the left the devils asking for just punishment of sinners. The moral interpretation (moraliter) focuses on (coscientia) by exhorting the listeners to do often the exam of conscience and to correct it, other it will accuse them publicly of their sins. There are three type of defect of the conscience: Coscientiam dilatatam Coscientiam infirmatam Coscientiam cauteriatam The first is a too loose conscience, which is as a net with to large holes, which does not filter small things. The second is the too scrupulous by considering as sin things that are not, with the risk of perplexity and even desperation. The last one focus on small details and does not care important things, like the Pharisees did, and it is compared to the spider’s net, which imprison only a fly but not major things. Final direct appeal, first person plural: «Istas cosciencias debemus rectificare, examinare, et purgare antquam veniamus ad iuditium, ubi nos accusabunt» (5K). Definition of the coscientia, with a list of titles that the good conscience deserves and its comparison with the mirror. Third part It focuses on the retribution and, after the description of Matthew 25, it underlines (moraliter) the benefit to contemplate hell in order to avoid it. The description of Hell is taken from Hugh of Saint Victor and it serves to introduce a series of clarification on the nature of hell and of its punishments (its fire). It clarifies that the souls can momentarily exit Purgatory and Hell only for a divine command, while the saved soul are free to move but do not do so unless this is a divine wish. Discussing about the suffrage for the souls, it is discussed the vision of Brandanus, who saw Judas resting from the torments on Sunday. The sermon clarify that this would not be due to suffrage, which cannot have effects on damned people, but out of a decision of God, who might decide to mitigate in some form the punishments, perhaps to repay something good done during the life («forte propter aliqua bona facta in vita»; 5S).

Introduction As Aristotle says, wonder is the beginning of philosophy («Quia homines propter admirari inceperunt philosophari»; 5T), the same happens to the Jews during the exodus in front of the manna and to the citizens of Jerusalem at the arrival of Jesus (cfr. thema). Which is the most astonishing visible thing done by God? Three possible answers: creation; mercy towards sinners, which let them live and repent in this world; incarnation. The latter is clearly the answer chosen by the sermon and it is developed by quoting and commenting upon the first verses of Dante’s prayer to the Virgin Mary (Commedia, Paradiso, 33,1-9 – in Latin) [Dante is not mentioned but presented as «quidam sapiens» and «poeta» - poets]. The admired contemplation of the prodigy of the incarnation must move to love God so to reply to the question of the thema with the profession of faith. Division [Its introduction concerns only the second of the three parts] First part In the entrance to Jerusalem, Jesus is revealed as saviour of the humanity (connection with the singing of the Hosanna). Direct prayer directed towards Jesus, who is acknowledged as: «potens es ad liberandum promptus es ad adiuvandum clemens es ad indulgendum» (6A). 1.1. Doctrine of the redemption («solus Iesus»), according to Anselm (Cur deus homo). It is introduced the story of Codrus, king of Athens, which is interpreted as an allegory of Christ’s voluntary incarnation and sacrifice for the salvation of the militant Church. [All the section depends on Robert Holcot]  1.2. The affirmation that Christ was ready to help the humanity prompts the explanation of why the incarnation did not occur earlier. 1.3. Christ’s mercy asks to discuss whether God wants to save everybody and what does it mean exactly. The sermon relies on Nicholas of Lyra triple explanation of 1 Timothy 2.3 and argues for a balance between mercy and justice. This leads to the quaestio whether the damned are more then the saved. The reply is built again on Augustine and Anselm - with the addition of Franciscan theologians, namely François de Meyronnes and Bonaventure. Interesting the remark on the salvation of non-Christian, which is imagined through the grace  of a sudden and complete repentance at the moment of their death  («Volunt etiam multi doctores quod deus multis gentilibus virtutes excellentibus hanc faciat gratiam ut unum gemitum emittant et malorum actuum recognitionem et quod sic eorum extremam penitentiam acceptet»; 6F). Yet, it remains that the damned are more than the saved. Second part The expulsion of the merchants and money changers from the temple, highlight that opposite things cannot coexist. The scene is symbol of the expulsion of the «nogotiatores de ecclesia». The discourse turns to the actual merchants and their sins, which open with a quite radical opening sentence («Mercator nunquam potet placere deo»), since they are usually fraudulent in in their work, particularly in three ways: «Species diversas comiscendo Pondera et mensura variando. Defectus et rerum fracturas celando» (6H). The sermon presents a series of situations and frauds common at the marketplace (including also frauds committed by buyers). Noteworthy: a positive reference to alchemy; description of adulterations of wine, with terminology given in German [macaronic / vernacular]; Beda’s description of a vision of saint Fursey, who sees three symbolic fires that represents the inextinguishable corruption prompted by merchants to all the world: falsity, greed, impiety. [Use of a quite old source to discuss about economic ethics - yet it is readapted to target the merchants]. Third part Jesus teaches to separate oneself from the evil people, this must be done – on a moral level – through three transitions: «De rebellione ad reconciliationem De dissolutione ad religionem De peregrinatione ad quietationem» (6N). The first is the transition from sin to grace through penance, since Christ welcomes in his kingdom those who come back. Second, the entrance in the religious life, which is reserved to the most promising (image of the plants that are put in the viridarium so that they can produce more fruit) – the sermon discusses the simile between religious life and the vineyard, yet underlining that the transition must be complete, i.e. the roots must be planted there and not left in the world. It follows a brief quaestio on the superiority of the religious life on the secular life (again a reference to Anselm, to point out that the difference is between giving a fruit or giving the entire tree). The third transition is from this world to heaven, answering why God does not call people there while they are still completely innocent, i.e. as kids. The end of the sermon emphasise that God is ready to kindle the fire of charity and penance, as said by Revelation 3.15 and shown by Peter’s conversion.

Introduction The sermon opens by presenting the duty that parents have towards their children and exposing the cases in which a father can legitimately disinherit his son. The detailed list of seven cases is a vademecum on matters of inheritance (e.g. filial violence against his father, sexual intercourse with his mother or his father’s concubine, attempts to prevent the father from making a testament; do not care to set his father free from prison) serves to point out that the initial request of the prodigal son was legitimate. The sermon next presents three quaestiones that revolve around the restoration of the sinner after penance, with specific attention to the issue «whether the deeds that were alive through charity and mortified by sin will live again through penance» («Queritur tercio an opera per caritatem viva et mortificata ex peccato per penitentiam reviviscant»; 16R), underlining also the positive effects of the good works that one does in the condition of mortal sin. Drawing on Bonaventure, the sermon insists on the importance that one – even in mortal sin – should not desist from doing good because God will find the right way to remunerate him/her with his grace. Main division (see above) First part Far from God, the human being cannot have rest (reference to the Confessiones of Augustine: «my heart is restless until it would come to you, God» (Inquietum est cor meum donec veniat ad te; 16V). Hence, the sinner must return to the house of the Father (God), i.e. the church, where he will find also his mother, i.e. the Virgin Mary: “Through penitence, the sinner must return to the house of God the Father, which is the holy Church, where he will be safe from all his enemies. There he will find a graceful father and a mother, who is the glorious and clement Virgin May, because she welcomes those who seek refuge in the womb of her mercy, she protects them from all enemies, and she nourishes them with the milk of grace” («Debet ergo peccator redire ad domum dei patris, scilicet sanctam ecclesiam, in qua securatur ab omnibus adversariis, et hoc per penitentiam, et inveniet patrem graciosum, matrem scilicet virginem gloriosam clementem, que refugientes ad gremium sue misericordie suscipit et ab hostibus defendit et lacte gracie nutrit»; 16X). It follows a long digression on the Virgin who, as a mother, fosters the return of the sinners (the texts build upon several quotations of Anselm and Bernard of Clairvaux). Second part The fruitful return of the penitent to the state of grace («fructuosa reversio penitentisa ad statum gracie»; 17B). Sinners are invited to identify with the prodigal son: «the sinner is far away and separated from God and, in the same way of this prodigus, he must come to himself and think of his actual extreme misery and the great mercy of God the Father; he must lament and not rest until he will come to the father of mercy, God of full consolation» («Moraliter peccator, longe a deo divisus et separatus, debet instar huius prodigi per conversionem in se reverti, pensare propriam miseriam et inopiam et dei patris maximam pietatem, dolere et non quiescere donec ad eum veniat, qui est pater misericordiam et deus totius consolationis»). This exhortation to imitate the prodigal son is reiterated, in a process that involves heart, mouth and action («Ad hunc patrem pium et benignum debet peccator ad instar filii prodigi: in corde recurrere ad eius benignitatem; in ore proponere propriam iniquitatem; in opere intendere satisfactionis humilitatem»; 17C). This threefold division is connected with the three parts of penitence: contrition, confession, and satisfaction. The first point puts on the forefront not the memory of the sins but of the benefits received from God. This positive memory of God’s mercy is the starting point for the conversion, yet, mercy cannot be separated from justice. The listeners have to recall that God will punish those who do not convert from their sin, even though this goes against his merciful nature (17D). Dealing with confession, the sermon provides the listeners with a formulary to start an oral confession. Next, it considers the relationship between contrition and confession. Why is outward confession necessary? Is «contrition and confession of the heart» not sufficient? Per se, the contrition joined with the intention to confess and provide satisfaction as soon as possible already purifies the sinner. Later on, if he/she does not confess and satisfy, the previous sin cannot return. However, in that event he/she commits a new mortal sin by breaking the Church commandments (17E). Yet, if through contrition God already cancels the sin, what effect has confession? The sermon states that – since each sin is «against both God and the Church» – there is an ecclesiastical/social dimension of sin that, consequently, needs an ecclesiastical reconciliation «through confession, imposed satisfaction and the priest’s absolution» (Dum enim peccator peccat mortaliter, peccat contra deum et ecclesiam. […] peccat contra ecclesiam quam contemnit et scandalisat, et ligatur altero vinculo, quod solum per confessionem et satisfactionem iniunctam et absolucionem presbiteri ydonei relaxatus»; 17.F). Moreover, aural confession is necessary to tackle the problem of rightly establishing the measure of satisfaction: to solve it, God appointed the priest as arbiter and gave him the power to evaluate and impose penances (potentia arbitrandi et taxandi). Third part The final part deals with the amorosa receptio patris. It opens with a complex exemplum taken from the Gesta Romanorum (the story of the son of Alexander the Great, who revolted against his father – a story whose moral interpretation was already based on the parable of the prodigal son). The reaction of the father of the parable points out that God goes to the penitent rapidly (velociter), embraces him sweetly (dulciter), and dresses him nobly (nobiliter). Here, the sermon discusses prevenient grace and its accord with the human responsibility in the process of conversion. Grace is compared with the sun that shines but illuminates only those who open the doors, or with the indulgence that the pope offers to everybody but that are acquired only by those who go to Rome (17N). In the text, remains some tension between the free gift of God and human initiative, whose importance is clearly outlined by emphasising the importance of the first step taken by the prodigal son: «The father would not have come to the prodigal son along the way, if the son had not said before: I will rise and go to the father» («Non enim pater prodigo venisset obviam penitenti, si non prius dixisset: Surgam et ibo ad patrem»; 17N). Still, the sermon clarifies that it is not the penitent’s action that provokes and obtains grace, which remains a gift that is given «after this disposition but not because of this disposition» («post quam [contritionem] non propter quam deus vult dare gratiam»; 17N). Next, it turns to the spiritual theme of the love relationship between God and the soul [spiritual marriage]. The kissing of the father is connected with the kisses mentioned in the Song of Songs and opens the way for a first person discourse of the beloved soul: «The embrace and the kisses are signs of peace and love. […] The soul, bride of Christ, habitually longs for this greatly blessed and mostly beloved kiss; she longs with great desire and frequent sighs and repeats with the Song of Songs: Let him kiss me with kisses of his mouth (1,1), so that she could rejoice and be delighted. As if the soul would say: ‘My mostly beloved groom Jesus, for whose love I am languishing, might give me those grace and mercy that I am longing for with the whole depths of my heart, and might comfort me with the sweetness of his piety and of his divine benediction, so that I could return to life’» («Nam amplexus and oscula sunt signa pacis et amoris. […] Isto osculo superbenedicto et amantissimo magno desiderio et frequenti suspirio anima sponsa Christi appetere solet, et ut iocundetur et letetur dicere illud Cantico 1: Osculetur me osculo oris sui, quasi dicat: ‘Amantissimus sponsus meus Iesus, in cuius amore langueo, immittat mihi gratiam et misercordiam quam totis visceribus cordis desidero et confortet me dulcedine sue pietatis et divine benedictionis et reviviscam’»; 17O).  Playing on the contrast between the two brothers within the parable, the sermon then introduces a final question: whether God loves more the sinner who does penitence than the righteous person who has always been so («queritur an deus plus diligit peccatorem penitentem quam iustum semper benefacientem»; 17R). The discriminating factor is the fervour, so a penitent can surpass a righteous person (examples are Mary Magdalene and Paul). The elder brother of the parable symbolises those who are righteous but tepid (cf. Revelation 3,15). Still, this is not the rule. The sentence of the Gospel that «there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance» (Luke 15,7) applies only to few special cases, while the supreme joy of heaven is indeed reserved for those who did not need to convert, first of all the Virgin Mary and John the Baptist.

Introduction All things created by God have a purpose (reference to Aristotle’s De caelo), and the purpose of human beings is to know and love God (reference to Augustine); all virtuous actions bring human beings closer to the knowledge of God, but this is especially true with fasting.
Divisio (see above) 1) First part: two types of fasting: a) temporal fasting, i.e. abstinence from food; b) spiritual fasting, i.e. abstinence from vices. Three definitions of temporal fasting (references to Thomas Aquinas): 1. “Natural fasting”, i.e. be fasting before eating (not a virtue, because it is common to everyone); 2. “Moral fasting”, i.e. “abstinence” [scil. from excessive food], connected to the cardinal virtue of temperance: ieiunium est parsimonie virtus abstinentiaque ciborum (quote from Isidore of Seville, Etym. VI, 19, 65). 3. “Fasting for the remission of sins”, imposed by the Church, following the model of Jesus’ fasting during the forty days in the desert. 2) Second part: seven quaestiones: 1. Are we all required to fast during Lent? If we talk about “moral fasting” (cf. supra), it’s the natural law that requires us to fast (reference to Thomas Aquinas), because excessive food cause diseases and death to human beings. Praise of the past, when people lived with few resources: Felix nimium prior etas! / Contenta fidelibus arvis / nec inerti perdita luxu / facilique, sera solebat / ieiunia solvere glande (quote from Boethius, Philosophiae consolatio II, 5, 1-5). Eating soberly keeps one healthy and predisposes him to virtue. If we talk about “fasting for the remission of sins” (cf. supra) - i.e. “abstain from meat, eat only once a day at the ninth hour” -, then anyone who can do so must fast, starting from the years of discernment (i.e. when you become able to distinguish good from evil) in the periods established by the Church, such as Lent. 2. Is not fasting a mortal sin? Yes, it is: whoever disobeys his superior sins; the Church is the “presidente de’ cristiani” (= president of Christians), consequently its precepts must be respected, except in case of necessity - i.e. in case of illness, poverty, old age, or pregnancy -, because “necessity has no law”. 3. Is it a sin to fast on Sunday? Yes, because it is against Christian custom. 4. What time should we eat? At the ninth hour (motivation: expulsion of Adam from Paradise or death of Christ). Anticipating a little is not a sin. 5. Does drinking [wine] in the evening break the fast? No, but without eating bread. 6. Can one be exempt from fasting? Yes, if there is an obvious reason (illness, old age, etc.); in case of doubtful reason, it’s necessary to ask the priest for advice. 7. Does fasting bring merit? Yes, it brings three merits (obedience to the Church, fight against vice, less punishment in life or in Purgatory). 3) Third part: five fruits (i.e. advantages) of fasting, shown by five wounds on the body of Jesus: 1. Right hand = “inhibition”; 2. Left hand = “enlightenment of the intellect”: 3. Right foot = “appeasement”; 4. Left foot = “victory over three enemies: a. over “evil spirits”; b. over “corporal enemies”; c. over difficulties; 5. Chest = “glorification”.

Introduction After speaking about the Universal Judgment (cf. T19/2 Monday after Invocavit), Caracciolo introduces the topic of the destination of souls once they leave earthly life (three destinations: 1. Heaven; 2. Hell; 3. Purgatory).
Division (see above) 1) First part: God punishes and purifies souls in several places, but there are five main ones: 1. infernus inferior (reference to Psal. 85, 13) = Purgatory, close to Hell; 2. Mount Etna (reference to Gregory the Great, Dial. 4); 3. The so-called “St Patrick’s Purgatory”, in Ireland; 4. On earth, by water (reference to Gregory the Great, Dialogue: story of Cardinal Pascasio and the bishop of Capua); 5. On earth, by fire. 2) Second part: the punishment of Purgatory is greater than any other suffering on earth (references to Augustine and Decretum Gratiani). 3) Third part: four quaestiones: 1. Do the souls in Purgatory know where their bodies are buried and by whom? No, they don’t. (references to Augustine and Decretum Gratiani); 2. Can the souls in Purgatory know if someone is praying for them? Yes, they can know it: a. by divine revelation: b. by talking to other souls who have arrived in Purgatory; c. by remembering the prayers said during earthly life; d. by feeling relieved of suffering. 3. Can the burial site cause suffering to the soul? No, it can’t (reference to Augustine); 4. Is it useful for the souls in Purgatory to have their bodies buried near churches or near the graves of good people? Yes, it is: everyone should aspire to be buried near those churches in which there are many graves and many rites are performed (references to Augustine and Decretum Gratiani), and this for two reasons: a. Benefit from the prayers of the Saints and other souls related to that church; b. Benefit from the prayers of the people who go to that church (reference to Gregory the Great, Dialogue).
Conclusion
Quaestio: Is it right to mourn the souls in Purgatory? No, it isn’t, because their condition is better than that of the living, as the souls in Purgatory are no longer subject to sin and have guaranteed access to Heaven.

Introduction -
Division (see above) 1) First part: the necessity of Hell (against Tertullian’s heretical theory) is demonstrated in three ways: 1. By testimony: a. of the pagans (references to Vergil, Macrobius, Cicero, Plato, Mecurius[?]); b. of the Judaic Law (references to Genesis, Job, Psalms, Proverbs, Isaiah); c. of Christians (references to the Niceno-Constantinopolitan Creed and to Luke); 2. By reason: a. just as good people obtain Heaven, i.e. eternal reward, so bad people have to pay an eternal punishment; b. just as good people receive joy and eternal life, so bad people receive sadness and eternal death; c. just as good people get Heaven, i.e. a place high in the sky and full of angels, so bad people get Hell, i.e. an underground place full of devils; d. the greater the pleasure in sinning, the greater the punishment. 3. By examples (references to Numbers and Matthew). 2) Second part: three quaestiones: 1. Can the damned see what happens on earth? No (reference to Augustine, De cura pro mortuis agenda), but they can know it by conjecture or by revelation from devils or other damned souls; 2. Can the damned see the glory of the blessed? Yes, but until the final judgment; after that, only the blessed will see the damned (reference to Augustine); 3. Will the damned be able to see the benevolence of Christ on the day of final judgment? Yes, but they will not see his divinity (reference to Augustine). 3) Third part: hellfire is unique, but each damned soul feels the heat differently (reference to Gregory the Great).
Conclusion
Quaestio: Is it good for Christians to keep in mind the punishment of Hell? Yes, it is useful for: a. doing penance; b. escaping temptation; c. gaining endurance; d. despising earthly glory.

Introduction -
Division (see above) 1) First part: Hell is like a caminum ignis ardentis (reference to Matthew 13, 42), and the damned are inside it like iron and tin in the furnace (ut ferrum et stagnum in medio fornacis, abbreviated quote from Ezekiel 22, 18). The damned are first «burned by fire, then they are thrown into a very great and intolerable cold» (exemplum from Vita dei santi Padri [the same exemplum is used in the sermon T23/4 Wednesday after Judica]); the rapid succession of extreme heat and extreme cold is similar to that occurring at an [unspecified] water source in India (reference to Augustine). 2) Second part: the second punishment was promised by God: Dentes bestiarum immittam in eos, cum furore trahentium super terram atque serpentium, et devorabunt eos (quote from Deutteronomy 32, 24; other biblical quotations follow to describe the punishment). The exemplum appears to be taken from a popular - and probably real - story relating to the decomposing corpse of a woman used by an abbot to demonstrate this punishment of Hell. 3) Third part: «[…] the Church calls Hell "a place of stench", because there, according to the doctors, all the stenches of the world will gather on the day of judgment». Exemplum from Vita dei santi Padri: a damned soul shows the stench of Hell to a monk, and then all the monks are forced to abandon the monastery due to the disgust. 4) Fourth part: the darkness of hell is palpable (exemplum from Exodus 10, 21-29). Just as the blessed will have eternal light (Lux perpetua lucebit sanctis tuis, quote from 4 Ezra 2, 35), so the damned will have extreme darkness. 5) Fifth part: seeing demons as the damned see them is so terrible that it causes death to those who are still alive (exemplum from Gregory the Great, Dialogues).
Conclusion The damned will be tormented in soul, body and mind. The sermon ends with the invitation to consider the sufferings of the damned and «not to follow human sense and pleasure».

Introduction
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Division (see above) 1) First part: the community of Christians is organized, like the natural world, into lower and higher elements; there is no superiority by nature, but only by functions (reference to Thomas Aquinas). Priests must be obeyed because their function - mediating the will of God - is superior to others; disobeying priests is like disobeying God (exemplum: 1Kings 15,3 Saul disobeys the prophet Samuel). 2) Second part: obedience not only rewards human beings with temporal goods, but also gives them grace and love towards God and other men. Those who obey their superior enjoy the highest honor in Heaven (reference to Vita dei santi Padri). "Obedience is the mother of all virtues” and si obbediremus Deo, Deus nobis obbediret (reference to Augustine; exemplum: Joshua 10, 12-13 God granted Joshua's request, because “Joshua was obedient to God”). One must always obey willingly; the virtue of obedience makes possible many things that seemed impossible (exemplum: the tree of obedience, from Vita dei santi Padri). 3) Third part: God reserves great punishments for the disobedient (two exempla: Genesis 3, 17 punishment of disobedient Adam; story of the Carthaginian matron and her disobedient children).
Conclusion
The concept that everyone must obey their superior is reiterated.

Introduction
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Divisio (see above) 1) First part: the enemy can be considered in three ways (reference to Thomas Aquinas): 1. as an enemy, i.e. as a bad and harmful thing that shouldn’t be loved, but rather hated («perfect and good hatred», reference to Psalmi); 2. as a creature of God, and as such must be loved, because God never creates anything bad; 3. as a particular individual, and as such must not necessarily be loved because "it's impossible to know [and consequently to love] all the creatures". 2) Second part: it’s a greater merit to love an enemy; three reasons: 1. "Reward": loving the enemy confers a greater reward, that is, the eternal life; 2. "Inflammation of charity": the reason for merit consists in charity (reference to Thomas Aquinas), and there is more charity in loving the enemy than in loving a friend; to love an enemy requires “a greater fire” (reference to Augustine), i.e. a greater amount of charity; 3. "Readiness" (reference to Hugh of Saint Victor): loving the enemy readily is contrary to natural inclination, therefore it is more meritorious. 3) Third part: three reasons invite us to love the enemy: 1. "Unity of nature": Christus est caput nostrum nosque membra eius (reference to Paul the Apostle; cf. 1Corinthians 11, 3); as in the human body, so in the body of the Church: if one member is in pain, all the others have compassion for him; 2. "Divine obedience": order of Jesus Christ: «Love your enemies and do good to them» (quote from Matthew 5, 44); we must help the enemy; if you cannot do it personally, you must at least recommend the enemy to those who can help him. Three things belong only to God: a. the glory, which consists in the creation of the world; b. the last judgment; c. the vengeance. 3. "Magnificence": forgiving the enemy is a magnificent thing.
Conclusion He who forgives is magnanimous and kind («The magnanimous man doesn’t remember the harm he has received», reference to Aristotle's Nicomachean Ethics IV). Exempla: Caesar; Jesus crucified.

Introduction
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Divisio (see above) 1) First part: the first misery into which human beings fall due to sin is the “servitude”: Qui facit peccatum, servus est peccati (quote from John 8, 34). Exemplum: the liberation of Peter (from Acts 12, 1-11; according to Caracciolo, «Peter in prison represents the sinner, the prison is the sensual desire, the two chains represent two natural defects, i.e. the difficulty in doing good and the ignorance [reference to Augustine], the guards represent worldly pleasures and promises»). 2) Second part: the second misery into which human beings fall due to sin is the “disfigurement” (or “stain”). Exemplum: sins of Salomon (from Book of Sirach 47, 22). Sin makes human beings similar to beasts, and «it’s worse to be compared to beasts than to be born a beast» (reference to John Chrysostom’s «homily of the Ascension»). 3) Third part: the third misery into which human beings fall due to sin is the “loss of temporal goods”: 1. Sin brings kingdoms and kings to ruin (exempla: Saul loses the kingdom of Israel [Samuel to Saul:«Because you have despised the precept of God, the Lord has despised you, and doesn’t want you to be king of Israel», quote from 1Samuel 15, 26]; David loses the obedience of the people of Israel [from 2Samuel 24]); 2. because of sin human beings sometimes lose their possessions (quotes from Luke 12, 20 and Psalmi 48, 11-12); 3. because of sin human beings sometimes lose their reputation («A good name is better than great riches», quote from Proverbs 24; exemplum: Mary Magdalene).
Conclusion Short exposition of the three types of sin: 1) “Original” sin: those who die with original sin cannot obtain eternal life (Nisi quis renatus fuerit ex aqua et spiritu santo non potest intrare in regnum Dei, quote from John 3, 5); 2) “Venial” sin: it doesn’t deprive the human beings of the love of God but can lead them to commit mortal sin; 3) “Mortal” sin: anyone who commits mortal sin and doesn’t confess is «in a state of perdition, damned in the hands of the devil, totally deprived of the goods of the faithful, deprived of the grace and hope of eternal life, worthy of death, enemy of God, expelled from heaven, intruder in the world without advantage».

Introduction
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Divisio (see above) 1) First part: definition of “confession”: «Confession is that act by which the latent disease becomes manifest in the form of forgiveness» (Augustine). Three types of confession: 1. “(self)confession” = referring every good to God and every evil to oneself, as human beings; 2. Confession for (human) justice: anyone who confesses is convicted and punished according to human justice = the opposite of the “ecclesiastical confession” (cf. infra), where those who confess are forgiven; 3. Ecclesiastical confession = confession for penitence (one of the seven sacraments). 2) Second part: three origins of confession (reference to Bonaventure): 1. From the evangelical authority of Jesus Christ: Jesus gave the apostles - and, consequently, all priests - the authority to absolve from sins (references to Iohannes 20, 22-23 and Matthew 18, 18). Forgiving is God's prerogative, and priests absolve as ministers of God; 2. From the autority of the apostles, who preached penance around the world (reference to Mark 16, 15); 3. From the authority and will of the Church: obligation to confess at least once a year, on Easter day (reference to Liber extra, tit. xxxviii, cap. xii); 3. Third part: two quaestiones. First quaestio: is it necessary to confess immediately after having sinned? It is necessary in many cases (reference to Duns Scotus, cf. General Notes): 1. When the moment of damnation or salvation approaches; 2. When you are in danger of death; 3. When you want to confess (reference to Liber extra, tit. xxxviii); 4. When giving or receiving a sacrament (direct warning to a certain «buffalo», i.e. a “rude man”, and to «madonna Bianca»); 5. When you want to do a solemn act in Church (even the priest, as a preacher of the divine word, must be free from sin). Second quaestio: do we need to repeat the confession if we forget to confess a sin? The confession must be repeated in four main cases (reference to Bonaventure): 1. In case of "impotence" of the confessor, i.e. if the priest is excommunicated; 2. In case of ignorance of the confessor (“[…] a blind man leads another blind man, and both fall into the ditch”, metaphor by Augustine); 3. When a sin is maliciously omitted; 4. When one negligently doesn’t do the penance imposed by the confessor: in this case, if one remembers the previously neglected penance, it’s sufficient to perform it without repeating the confession; otherwise, it’s mandatory to reconfess.
Conclusion Just as it is appropriate for a sick person to choose a good doctor, so it is appropriate for a sinner to choose a wise confessor (Franciscan and Dominican preachers are recommended).

Introduction
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Divisio (see above) 1) First part: figuration of the Eucharist in three passages from the Old Testament: 1. Genesis 14, 18-19: bread and wine offered by Melchizedek; 2. Exodus 12, 3-11: the paschal lamb = Jesus Christ: as the paschal lamb is eaten in memory of the liberation of the Jews from the Egyptian enemy, so the sacrament of the Eucharist is received in memory of liberation from sin; 3. Exodus 16, 15: the manna: just as the manna tasted pleasant to some while it was disgusting to others, so the sacrament of Eucharist is beneficial to devout Christians while it is harmful to bad Christians (reference to 1 Cor 11, 28). 2) Second part: three miraculous things in the sacrament of the Eucharist: 1. The body and blood of Christ remain unchanged (i.e. neither increase nor decrease) during this sacrament (reference to Augustine); just as when a man is devoured by a lion the body is consumed but not the soul, so when the priest eats the consecrated host the body of Christ is not consumed, but only the bread and wine; 2. The fact that a body as large as that of Christ fits entirely inside the host. Just as the soul, despite being much larger, is contained in the body, so the body of Christ can be contained in the host (reference to Augustine); 3. Even if the host is broken by the priest, the body of Christ is not broken (just as the soul is not divided if the body is mutilated; reference to Augustine).

Introduction Continues the discussion begun in the previous sermon («Oggi, sequitando la nostra lezione incommenzata del Corpo de Cristo […]). Three manifestations of love = three degrees of love: 1. giving material goods for a friend; 2. giving one's relatives or friends; 3. giving of oneself (as Jesus Christ did).
Eight ways in which Jesus gave himself to Christians: 1. As a “son”, taking on a mortal body for us; 2. As a “companion”, conforming to us at birth; 3. As a “master”, for his teaching; 4. As a “light and example of a holy life” (reference to John 13, 15); 5. As a “good and excellent father”, for the granting of grace; 6. As a “brother, a friend, a sister, a mother” (reference to Matthew 12, 50); 7. As a “sacrifice and as an offering to the Father”, with the sprinkling of blood; 8. For our relief and for his memory, that is, for grace and fortification of human beings by the Eucharist.
Divisio (see above) 1) First part: the malevolent are «those who go to receive the sacrament with the will to sin»; three scourges: 1. Separation from God (references to Book of Wisdom 1, 3 and Psalmi 118, 155); 2. Aggravation of sins (references to Matthew 15, 26 and Augustine); 3. Worst punishment in hell (reference to Augustine). 2) Second part: the malicious are those who confess their sins «with tears in their eyes, but not in their hearts», similar to «monuments that are beautiful on the outside, but full of dirt and stench on the inside» (reference to Matthew 23, 27); three scourges: 1. Becoming traitors of Christ; 2. Inner confusion; 3. Blindness of mind. 3) Third part: the presumptuous are those who «behave badly for the whole year […] and then, laughing, go to receive the sacrament». Lack of respect for God and the body of Christ causes numerous diseases to human beings; «bad Christians receive more damnation from God than Jews, Turks and any other people».
Conclusion Preview of the topic of the next sermon: the «usefulness of the body of Christ».

Introduction Reference to the institution of the Eucharist during the Last Supper; the Eucharist as a lignum, i.e. a “tree” that will bear fruit (“Erit tanquam lignum quod plantatum est secus decursus aquarum”, quote from Psalmi 1, 3).
Divisio (see above)  1) First part: Panem nostrum quotidianum da nobis hodie et dimitte nobis debita nostra (quote from Matthew 6, 11-12). Importance of “spiritual communion”, which guarantees the remission of sins (“Believe and you will have communicated”, reference to Augustine). 2) Second part: «Io son pan vivo chi son disceso del cielo. Se alcuno manzerà di questo pane, el viverà in eterno» (quote from John 6, 51-52). 3) Third part: «Tutti chi participiamo di uno pane, siamo uno corpo ed uno pane mistico» (quote from 1Corinthians 10, 17); whoever participates in the Eucharist on earth will participate in the glory and blessed life in heaven through the vision of God and the true body of Christ (reference to Augustine). 4) Fourth part: «[…] Quando Dio pioveva la manna […] el pareva una rosada, over grani de neve» (quote from Exodus 16, 13-14); the “manna” as a dew that dampens the desires of the flesh (reference to a “giosa”, i.e. a not specified biblical gloss): as water quenches fire, so celestial water quenches the fire of the flesh (for the power of celestial water, reference is made to the episode of Longinus). 5) Fifth part: firstly, the Eucharist increases charity and love for God; secondly, it increases the union of the human souls with God. 6) Sixth part: the Eucharist as an “eternal medicine” capable of healing even the dying.

Introduction Three ways in which the term “grace” can be understood: 1. Generally: “grace” can be understood as «divine support given to human beings in all their actions» (= “temporal grace”, common to good and bad, which Caracciolo doesn’t want to talk about for the time being); 2. Specially: “grace” can be understood as «divine support given to the reasonable creature» to prepare it to receive the Holy Spirit; the task of this grace is to turn human being, i.e. «el libero arbitro», away from evil and incite him to goodness (= «gratia graziosamente data», that predisposes human beings to the «gratia [» [cf. infra]); 3. Properly and perfectly: “grace” can be understood as a «a gift given to the creature to merit eternal life» (= «gratia gratofacente»).
Divisio (see above) 1) First part: the first sign is “sorrow for past guilt” (reference to Sermone de ogni sancti by Bernard of Clairvaux), because «guilt and grace cannot coexist in the same will». 2) Second part: the second sign is the firm intention to avoid sin for all future times. 3) Third part: the third sign is sadness and pain for the defects of others and joy in the good of others (references to Augustine and Paul). 4) Fourth part: the fourth sign is the desire for eternal things and the appetite for a blessed heavenly life (references to Paul and Psalms). Permanence on earth is annoying for the Saints who love God and therefore would like to reunite with him. 5) Fifth part: the fifth sign is frequent praise of God and everything he does; invitation to observe a “general rule”: those who are friends of God and true Christians don’t swear, don’t blaspheme, don’t speak ill of God and the saints, don’t lie and don’t betray. 6) Sixth part: the sixth sign is the confession of sins (Iustus in principio sermonis accusator est sui [Proverbs 18, 17]; quotes from Psalms and Isaiah).
Conclusion Reference to the next sermon («Dimani vederemo el resto …»), in which Caracciolo will conclude his exposition of the signs of divine grace.

Introduction  Triple interpretation of the name “Jesus” (reference to Jerome): 1. “Saviour”, because he saves and cleanses the human being from sins (reference to Matthew 1, 21); 2. “Salvation”, because he frees the human being from his enemies (reference to Luke 1, 71); 3. “Saving”, because he gives grace to the soul (reference to Psalms 50, 13); 4. “Saviour” (cf. supra), becuase he gives glory (reference to Genesis 49, 18).
Divisio (see above) 1) First part: the name of Jesus must be honoured since it was pre-nominated by God (quotes from Isaiah 45, 3 and 4; Psalms 71, 17); «When God formed the heavens, when he founded the earth, when he shaped Adam, he still imposed this name on his son: Jesus, Jesus, Jesus!». 2) Second part: before the incarnation of Jesus, his name was foreshadowed and prophesied for a long time not only to the Jewish people, but also to the pagans (exemplum: the prophecy of the Erythraean Sibyl in the form of an acrostic, whose initial letters would form the name “Jesus” [reference to Augustine, De civitate Dei 18, 22]. 3) Third part: the Angel was the first to announce the name of Jesus (quotes from Luke 1, 30-31 and Matthew 1, 20-21). 4) Fourth part: the apostles «preached, shouted and taught the name of Jesus» throughout the world; especially Paul, “in love with Jesus” («El [scil. Paul] me è uno vase di electione, adciò ch’el porti el mio nome inanci ad gli Regi et gente et figlioli de Ysrahel» [quote from Acts 9, 15]). 5) Fifth part: appeal to “sinners, thieves and dishonest scoundrels” to invoke the name of Jesus, which is the refuge of the penitent (« If a wicked man, a thief, a gambler, a murderer, who has never done any good, at the end of his life had no time to confess [...] but invoked the name of Jesus, then all his past and present sins would be forgiven as if the Pope and the cardinals had confessed him», because «“Whoever invokes the name of God, i.e. “Jesus”, will be saved [quote from Joel 2, 32]»). Invitation to have the name of Jesus often in one's heart and mind so that, in case of unforeseen dangers, one is accustomed to invoke this name («this is enough for the fulfilment of your salvation»).

Introduction Interpretation of the thema: the Samaritan woman is the reasonable soul who, being in sin, asks to haurire aquam, that is, to receive grace.
Divisio (see above) 1) First part: three definitions of “sin”: 1. “sin is deprivation of human goodness” (reference to Bonaventure, Commentaria in quattuor libros sententiarum Magistri Petri Lombardi, II); cf. Peccatum est carentia boni ubi debet esse (quote from Augustine’s De civitate Dei); according to Bonaventure, God has given human beings three supremely necessary goods: 1) “mesure” (i.e. desire nothing against the divine will; «sin has perverted this order, because now the human heart always desires and thinks evil, i.e. carnality and sensuality»); 2) “beauty” (the true beauty and nobility of the human being is the virtue; reference to Seneca [probably to Epistulae ad Lucilium, LXXVI]); 3) order (i.e. directing thoughts, actions and words to God; sin diverts our operations from God). So, “sin is deprivation of beauty, order and measure” (reference to Augustine). 2. “Sin is separation from what is according to nature and conversion to what is against nature” (reference to John of Damascus); as the sick person, whose nature is vitiated by illness, desires harmful things more than healthy things, so the sinner despises virtue and loves vices. 3. “Peccatum est, bono incommutabili [i.e. God] spreto, adherere bono commutabili [i.e. the human being]” (quote from Augustine's De libero arbitrio). 2) Second part: two operations of sin: 1. “Peccatum est prevaricatio divine legis et celestium inobedentia mandatorum” (quote from Ambrose (Saint), De Paradiso); three main laws: 1) “natural law”; 2) “law of Scripture” (i.e. the law given by God to Moses); 3) “law of grace” (i.e. the gospel of Christ, perfection of all laws). Sin is prevarication of all these laws (several biblical exempla for each law). 2. “expolation of virtue”, because sin is against human nature (“Everything that does not please God is against nature” [reference to Bernard of Clairvaux]), while virtue is according to it.
Conclusion Invitation to avoid sin, even at the cost of losing one's home, relatives and everything else (direct appeal to the preacher to rebuke «friars, priests, monks, merchants, gentlemen, widows and maidens who offend God for a penny»).

Introduction
Bonaventure's quaestio: are the goods done by human beings while in sin vain or meritorious? «No good is without merit in front of God» (reference to Augustine); three reasons: 1. «Divine equity»: it would not be right if God inflicted the same punishment on one sinner who has also done something good and on another who has never done any good. 2. “Honor your father and your mother” (quote from Exodus 20, 12): God has addressed this precept to all human beings, good and bad, so even a sinner will be worthy if he observes it. 3. «reason of goodness»: if one who does a good work for vainglory nevertheless receives a reward (reference to Matthew 6, 2), then a sinner who does a good work for God also deserves a reward: in fact, it is better to do good for God and not for vainglory.
Divisio (see above) 1) First part: God multiplies the temporal goods of sinners who also do good works (exemplum taken from Exodus 1, 15-21: God's reward for the Jewish midwives Shiphrah and Puah [names not mentioned] who saved the Hebrew boys). God, in fact, rewards even one good done among a hundred mortal sins (reference to Jerome); exemplum taken from Luke 16, 19-31: parable of the rich man and Lazarus (the rich man, though a sinner, is rewarded for his good deeds, but only in life; for the interpretation of the parable, reference is made to Gregory the Great, Homeliae in Evangelia). 2) Second part: reference to Decretum Gratiani. Exemplum taken from Acts 10 (conversion of Cornelius (centurion)). 3) Third part: the devil's power is enormous (“There is no power on earth equal to that of Satan”, reference to Job 41, 25 [but the source refers to Leviathan’s power]), but doing good deeds enables the human being - even the sinner - to free himself from the devil's grasp; exemplum: short story about a sinner who escapes from the devil's hands by simply reciting three Ave Maria and three Pater noster every day. 4) Fourth part: “participation in all goods” means that if you do a good work for the benefit of someone or something, then you will become a sharer in every good (temporal or eternal, depending on your condition) concerning that person or thing; for example, if you give alms to a Church, then you will benefit from all the prayers made by the clerics of that Church (references to Book of Sirach 29, 15 and Psalmi 118, 63). 5) Fifth part: a sinner who does good works receives less punishment than one who does not. 6) Sixth part: one must persevere in doing good, because sooner or later one will obtain divine mercy (reference to Luke 11, 9).

Introduction Starting with the thema, taken from the parable of the rich man and Lazarus, the quaestio is posed: is penance done in dying accepted by God and useful to human being? According to some, it is, because «as long as free will lasts, man can do both good and evil» (reference to Augustine apud Decretum Gratiani II, c. 33, dist. 7 [C. VI]); according to others, it isn’t, because once human being has reached the end of his life, he cannot have sufficient penance.
Divisio (see above) 1) First conclusion: “the first conclusion is this: one who has always been bad can die in a state of grace at the end of his life”, because he still has free will (reference to Decretum Gratiani II, c. 33, dist. 7 [C. I]). 2) Second conclusion: “the second conclusion is this: although it’s possible to convert to God at the end of one's mortal life, it’s nevertheless a strong and very difficult thing”, because at the end of his life, the human being is more exposed to the devil's temptations (reference to Gregory the Great), and if he was not able to repel them when he was at the height of his energy, he certainly will not be able to do so at the moment of extreme weakness. 3) Third conclusion: “the third conclusion is this: when penance is delayed, one must greatly fear the damnation of the petty”, because just as it’s difficult to account to a trader suddenly for the events that took place so many years ago, so it’s difficult to account for one's sins suddenly and in a short time. 4) Fourth conclusion: “the fourth conclusion is this: postponing confession and doing good deeds until one becomes old and sick is madness beyond measure” (exemplum: Samson, «who didn’t want to kill the Philistines when he could do so; then, when he wanted to break the chain with which the Philistines had bound him, he couldn’t and died like a madman» [reference to Judges 15-16]). 5) Fifth conclusion: “the fifth conclusion is this: whoever wants to be saved should do penance - in a wise and serious manner - in time, when he is healthy, when he has time and when he can do well”, because at a certain point there comes a time when «God no longer does mercy, but justice», and he will not care for those who, in the past, did not care for him.

Introduction General rule of theology: all punishments come from God, but not guilt; the punishments inflicted by God are for a higher purpose, namely our salvation (“pro nostra utilitate ad sanandum et curandum animas nostras”). God doesn’t enjoy giving punishments, just as the doctor doesn’t enjoy giving bitter medicine, but both act for our good. The case of the Passion of Christ is then dealt with (cf. infra), a punishment inflicted by God through the fault of Judas, the Jews and Pilate.
Divisio
1) First part: concerning the Passion of Christ as medicina curativa. According to the doctrine of Augustine, neither before nor after the Passion of Christ was anyone ever healed of their sins, except as a result of the Passion of Christ itself (those who preceded that event were healed “ex fide passionis Christi fienda”). A figuration of the salvation of mankind through the Passion of Christ can be found in the episode of the serpens aeneus, “copper snake” (Numbers 21), which, according to Ferrer, is a figure of Christ (“sicut serpens eneus habebat formam serpentis et nullum habebat venenum, sic Christus est homo verus sed non habuit venenum peccati”) and would demonstrate that “Iudei ante passionem per mille et quingentos annos iam adorabant crucem”; this is followed by a review of the seven capital sins, each of which - except envy - is associated with a snake/demon (pride = serpens Leviathan; greed = serpens Mammona; lust = serpens Asmodeus; gluttony = serpens Beelphegor; wrath = serpens Baalberith; sloth = serpens Astaroth), from whose poisonous bite one can be saved by contemplating Christ on the cross. 2) Second part: concerning the Passion of Christ as medicina confortativa, i.e. a medicine that can also be given by doctors to healthy people to strengthen them: thus the passion of Christ can also be useful to the iustae, bonae et perfectae personae to strengthen them against temptations. A figuration of the Passion of Christ as medicina confortativa can be found in Exodus 15, 23-26 (episode of the bitter waters of Marah [= “tribulationes huius mundi, miserie, infirmitates, temptationes etc.”], made sweet by the lignum [= the lignum crucis, i.e. the remembrance of the passion of Christ] thrown in by Moses on God’s indication). The Passion of Christ is as much a cure for the seven capital sins (see above) as it’s a reinforcement for the seven virtues (Ferrer then reviews the seven virtues [3 theological + 4 cardinal virtues] and explains how each of them can be strengthened by the Passion of Christ). 3) Third part: concerning the Passion of Christ as medicina preservativa, i.e. a prophylactic medicine against the many infirmitates peccatorum resulting from the tempatationes dyaboli et occasiones mundi as much as from the inclinationes carnis. A figuration of the Passion of Christ as medicina preservativa can be found in the story of the prophet Jonah sent into the sea (reference to Jonah 1, 12): the sea, in fact, symbolises the mundus and Jonah is a figure of Christ who, sent into the world, preserves us from sin (“Jonas interpretatur columba, et significat Christum habentem simplicitatem columbinam qui mittitur in mare amarum”). So the human being, thinking how many and how great things Jesus suffered in this mare amarum, i.e. with his Passion, can abstain from sin.

Introduction In the introduction of the sermon, Ferrer states that he wants to clarify, after talking about the burial of Christ's body (cf. sermon T26 Good Friday), where Christ's soul went and what it did before the resurrection. In this way, the preacher can introduce and describe the quatuor loca inferni where Christ's soul descended to visit the souls there: according to the doctrina fidei christiane, in fact, for as long as Christ's body was in the tomb, his soul descended into hell (“Sicut fuit Jonas in ventre ceti tribus diebus et tribus noctibus, sic erit filius hominis in corde terre tribus diebus et tribus noctibus” [Matthew 12, 40] = Jonah as a figuration of Christ). Although Christ's body and soul were separated in those days, nevertheless his divinity was never separated from either body or soul (Ferrer explains this concept through two similarities: the divinity of Christ is not divided by the separation of body and soul, just as an apple that, cut in two, retains its smell in both parts, or a crystal that, cut in two, continues to reflect the light of the sun in both parts). Divisio 1) First part: concerning the first place of hell, i.e. the “prison of the damned” (carcer damnatorum), where the Christ’s soul manifested its divinity “per rigorosam increpationem, non secundum essentiam sed secundum effectum” (reference to Thomas Aquinas, Summa Theologiae III, q. 55 art. 2). Christ’s soul descended to this place for two reasons: 1. “Ad ligandum Luciferum” (to exemplify this reason, Ferrer uses the story of Tobias and the angel Raphael following Beda's interpretation); 2. “Propter rigorosam increpationem”, i.e. to rebuke the souls of the damned (including those of the “magnos philosophos, Platonem, Aristotelem et alios” [reference to Jerome]). 2) Second part: concerning the second place of hell, i.e. the Limbo of the Infants (limbus puerorum), “ubi sunt omnes pueri qui decesserunt cum solo peccato originali”. Christ’s soul descended to these souls per gloriosam consolationem, telling them to give thanks to God for their condition which, unlike that of the damned, provides exemption from the sensory punishments of hell. 3) Third part: concerning the third place of Hell, i.e. the “place of purgation” (locus purgandorum), “ubi est ignis [that will last until the Judgement Day], sed non sunt ibi demones, qui nullus ibi intrat qui non sit in gratia dei”. Christ’s soul descended to this place per copiosam liberationem. Quaestio posed by the Doctors of the Church (reference to Thomas Aquinas, Summa Theologiae III, q. 52 art. 8): did Christ free all the souls that were in purgatory when he descended into it? According to Ferrer, this question can be answered in two ways, namely: 1. “per rigorem iusticie”: in this sense, we must understand that Christ only freed souls who have completed the time of penance (this is the Thomas Aquinas’ interpretation);  2. “per dulcedinem misericordie”: in this sense, we must understand that Christ freed all souls in purgatory (two similarities: Christ as a newly crowned king who, entering the city, frees the prisoners; Christ as a newly elected pope who grants large indulgences and numerous graces). 4) Fourth part: concerning the fourth place of Hell, i.e. the “bosom of Abraham” (sinus Abrae), where the souls of the holy fathers were, without suffering any pain, from the beginning of the world until Christ's resurrection: then, when Christ's soul descended to this place, they saw his divinity and received glory and paradise (reference to Augustine).

Introduction
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Divisio

First part: utilities of penance: 1) The first utility of penance is the recovery of grace, often even greater than that lost by sin (references to Job, Joel, Luke and Cyprian). 2) The second utility is that penance repairs and comforts nature (references to Book of Judith and John the Bishop[?]). 3) The third utility is that penance restores glory (references to Matthew, Revelation and Augustine). 4) The fourth utility is that penance loosens punishment (references to Jeremy, Psalms and Ambrose (Saint)). 
Second part: things that made penance praiseworthy: 1) Firstly, penance must be humble and divout (concerning humility, references to Job, John and Bernard of Clairvaux; concerning tearfulness and devotion, references to Book of Judith and Augustine). 2) Secondly, penance must be general and intact, i.e. one must not repent of one sin, but of all (references to Ezekiel); one must also repent isto tempore, because God wants to reserve salvation and consolation for the repentant (reference to Isidore of Seville [the quotation, however, seems to be spurious]). 3) Thirdly, penance must be discreet, i.e. commensurate with the extent of the sin (references to Matthew, Jerome and Gregory the Great). 4) Fourthly, penance must be done with good intention, i.e. not for ostentation and worldly glory, as the Pharisee did (reference to Luke 18), but following the example of Manasseh, who repented coram deo patruum suorum et non coram mundo (reference to 2Chronicles 33).

Introduction
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Divisio

First part: evils that sin produces in the lives of human beings: 1) Sin deprives the human being of spiritual goods (i.e. virtutes et divitie et gratiarum actio; references to Jeremy and Basil) and temporal goods (reference to Amos). 2) Sin fills and torments the human beings with spiritual and bodily ills: in fact, it blinds the sense and intellect so that human beings are unable to see (reference to Zephaniah, Sirach, Gregory the Great); it corrupts the state of mind; it afflicts the heart, not only spiritually, but also materially (references to Psalms, 1Maccabees, John , Gregory the Great). 3) Sin moves God to wrath (references to Sirach, Psalms); God hates exceedingly those who sin without fear, for sins offend him in Heaven more than the Jews did while he was among human beings (references to Sirach and Gregory the Great). 4) Sin deprives the human being of the community of the good (references to Book of Tobit, Psalms, Gregory the Great).
Second part: damage that sin does to human beings in death: 1) Because of sin, human being is struck down and dies shamefully (references to Proverbs, Jeremy, Gregory the Great, Bernard of Clairvaux). 2) Because of sin, human being is seized by the devil (references to Psalms, Ester, Augustine, 1Peter). 3) The sinner is tortured and led to the flames of Hell (references to Sirach and Psalms). 4) The sinner is separated forever from the vision of God (references to John Chrysostom, Isaiah, Augustine).

Introduction
As the woman of Canaan, by crying out much, moved many people to intercede, so shall we also cry out much by praying.
Divisio
Reasons to cry out [for help]: 1) To lay down that which hinders us: Qui preibant increpabant eum ut taceret (Luke 18), i.e. the “thoughts and fantasies that hinder the prayer”; the clamor orationis is hindered most by the remoteness of the one who cries out (elongatio clamantis), and the more human beings are immersed in vices, the more distant they are from God. Each of us must ask himself from what depths he addresses his prayer to the Lord (reference to Augustine) and, in any case, it’s better to cry out for help from the depths of sin in order to obtain salvation (exemplum: Jonah in the belly of the whale) than to cry out for help, uselessly, from the depths of hell. 2) To confund our enemies: one must cry out for help because of the rush and fear of temptation and because of the multitude of tempters, since non enim habes tot capillos in capite quanto anima inimicos; the clamor orationis puts enemies to flight (reference to Judges 7, where it’s told that Gideon and the people of Israel put the Midianites to flight by blowing trumpets (per tubas sonantes) and breaking jugs (per fractas lagenas); according to the interpretation proposed by the preacher, the breaking of the jugs symbolises the mortification of the body, while the blowing of the trumpets symbolises prayer: just as the trumpet receives the breath at one end and lets out the sound at the other, so the prayer receives its flatus in the world, but its sound is heard in heaven). 3) To move those who intercede: just as the woman of Canaan cried out so long that she had the apostles as intercessors, so our souls must cry out so long by preaching that angels, virgins, martyrs and apostles can intercede between us and God. 4) To obtain that which we need: we must cry out for help like a beggar asking for alms (references to Psalms 38 and 9), like a sick person asking for healing (reference to Psalms 29), like a blind asking for sight (reference to Luke 18), like a possessed person asking to be freed from the devil (reference to the woman of Canaan), like a tormented person asking for consolation (reference to Psalms 106) and like a dying man asking for escape [from the body] (reference to Daniel 13). Moreover, just as the serpent's tongue can hiss but can’t cry out, so the lingua venenate orationis non est clamor orantis sed sibulus serpentis apud Deum (“the tongue of a poisoned prayer is not the cry of a praying person, but the hissing of a serpent before God”).

Introduction Natural gold ≠ artificial gold (IA). To eat the gold dust provides strength and protect from leprosy (references to Avicenna and Platearius). The artificial gold is exteriorly similar but without these quality (it’s only an expense and a waste of time and work). The same is true with good works. When they are done with the correct intention, i.e. to glorify God, they protect you from the leprosy of sin. Yet, if they are done "cum sinistra intentione", i.e. for your own glory, they have only an exterior appearance, but without any merit. Biblical reference (Cain and Abel) and to canon law. Questio: "Utrum existens in peccato mortali vel faciens aliquod opus de genere bonorum sinistra intentione frustretur omni premio et nihil mereatur sua operatione" (IB). In the reply, the key authority is Bonaventure: a sinner should not stop from doing good works, since they prepare to receive the grace and dispose to conversion. Distinction between alive works and death works: “Oportet enim quod prius quis desinat esse vitiosus quam incipiat esse virtuosus, et naturaliter remissio peccatorum precedit infusionem gratie” (ID). This leads to discuss about Lent. Since God wants to grant abundant graces for the feast of the Resurrection, hence the Church organized this penitential time so to help the faithful to be ready to welcome them: “ut huius igitur simus capaces ordinavit mater ecclesia vigiliam scilicet tempus penitentie et dispositionis per XL dies quod hodie incipit et omni die aliquod preparativum ponit atque ipsius gratie speciale dispositivum”. Divisio (see above) - based on the whole pericope not on the thema First part Fasting and abstinence should not be hypocritical (in discussing the pericope, note the distinction between litterliter and moraliter). Three main fruits of fasting: Comprimit canis vitia Elevat mentem ad superna Dinat virtutem contra demonia 1.1. Fasting serves to rule the flesh (which is the horse of the soul...). Yet crucial is fasting from sin (IF). Question on who must fast, and list of the categories which are exempted (IG). 1.2. Fasting elevates the mind (series of exempla and ¬auctoritates). Question: if drinking clouds the mind more than eating, why does Lent require fasting from food? (II) 1.3. Fasting wins over devils. Natural example: the elephant wins over the dragon when it has an empty stomach. Question about the type of forbitten food - dairy and eggs are connected with the production of semen and so an arousal to lust (basic notions of medicine): “ex eorum commestione plus superfluit ut vertatur in materiam seminis cuius multiplicatio est maximum incitamentum luxurie” (IK). Second part Appeal to the moderation and the detachment from worldly things. Moraliter: Contraposition among the ancient philosophers about the true richness and happiness of human beings. Epicurean stated the earthly goods (the sermon harshly attacks them) while the Peripatetics said it was virtue, sit it cannot be lost (“qua non servantur in bursa sed in anima”; IL). Positive examples are Socrates renounced to gold (reference taken from the Decretum) and Boethius. Christ is put in the same line of the Peripatetics (“Hanc etiam opinionem doctor noster Christus tenuit...”; IM). One has not to treasure things on hearth for three reasons:  Periculose et damnabilies Nocive et instabiles Infructuose et steriles  2.1. When one looks for richness, s/he is exposed to dangers such as lie, fraud, usury, robbery. Here the sermon quotes the whole parable of the rich fool (Luke 12:16-21) and the sentence on the simplicity of the birds (“Nolite soliciti esse...”; Matthew 6.36). Distinction between different ways of “solicitudo circa temporalia”: necessary, unnecessary, immoral (“talis fuerat in Iudeis et Pylato, timentes ne perderent regnum quod possidebant occiderunt Christum” IN), erroneus. The Gospel criticizes the last three, not the necessary sollicity (such as in sowing or harvesting etc). 2.2. Their possession is harmful, since provokes anxiety and insecurity. Reference to the episode of the encounter of Augustine with the poor person in the Confessiones (IO). 2.3. They are infructuous and make also virtuous people infructuous (internal reference to XIXQ). Third part Necessity of a virtuous behaviour for the eternal reward. Crucial is to have an holy and immaculate life (“vita sancta et immaculata”). Erarium disponere Divicias reponere Custodiam apponere 3.1. Direct parenetic address to the listener in the last section: “Nunc ergo peccator audi me, et deus exaudiet te. Vita tua mors est et vana vita. Vis ergo apprehendere veram vitam, noli alta sapere [...] Per illa enim que tibi dat suadet exire a peccato [...]. Cur ergo bonam mortem desideras et vitam bonam non curas? [...] Iam persuasus es a deo ut recedas a malo”. Dangerous to postpone a good decision: “O frater, noli claudere hostium venie... [...] Iam deus pulsat ad hostium” 3.2. A laborious life of virtue keeps and increases the treasure, since it creates the habitus of virtue. 3.3. The custody of the senses is the protection one needs, since they are the gates of the heart.

Introduction Three quaestiones: Why it is more meritorious (merit) to love the enemies and how should be done (references to Peter Lombard and Thomas Aquinas). How one can do it (reference to Augustine). In which way one has to forgive the insults, namely by giving up on rancour and its signs, yet asking for the restitution of goods and reputation.  - Division [Note references to previous days] - First part Foundation of all is mutual love (caritas). “Debemos ergo nos invicem amare” in three ways:   Debitum persolvendum Eternum premium conseguendum Damnationis periculum evadendum 1.1. Forgive all debts, as requested in the Pater noster and quoting the parable of the unforgiving servant (Matthew 18:23-35). 1.2. Love is laborious but it yields an exrtraordinary eternal reward: “est grande labor in hoc seculo, sed grande premium in futuro”. The example is saint Stephen [2T]. 1.3. Hatred is deathly dangerous, it must be avoided, since it is like an mortal wound hidden in the mind and darkening the soul: “qui enim odit habet in mente letale vulnus et gerit in corde tenebris peccatorum” [2V].  -- Second part  Actions are good or bad depending on intention, this idea is applied to fasting, prayer and almsgiving. This applies even to the crucifixion of Christ: it is undoubtedly a good work, since from it salvation derives, yet the Jews (indicated as perpetrators) did not receive any reward, since they did it out of envy [2X]. “Deus enim cor interrogat et non manum” – interior intention is crucial. Superius elevata intentionis rectitudine Interius coaptata incorruptionis pulcritudine Inferius subiugata ex donationis celsitudine 2.1. Intention orients the actions to their final goal, which is God. Image of the crossbower who has to close one eye and open the other, which means: close the eye to the worldly seductions and keep the other fixed on Christ [2Z]. 2.2. One needs first of all to purify the heart to avoid to maculate the good works. It is useless to worry to be sparkling clean outside (graphic description) while neglecting the purity of the heart. Reference to the hypocrites as whitewashed tombs (Matthew 23:27). Discussion on hypocrisy, simulated sanctity and desire to be noted (it can be only vanity or a lesser sin, yet can be also a mortal sin) [3B.] 2.3. one needs humility, do not inflate. One must think that all goods derive from grace (“ex gratia dei”) and consider to be a sinner. Even the saints still (rightly) considered themselves as sinners: example told by Bonaventure about the reaction of saint Francis when a friar told him that saw in a dream the celestial throne prepared for him [3D]. -  Third part  The way one performs almsgiving also matters. This is discussed on the basis of the biblical sentence: “Ante mortem benefac amico tuo et exporrigens da pauperi secundum vires tuas” (Sir 14.13) – which becomes a sort of thema of this section. Conferentis celeritas Accipientis propinquitas Pacientis necessitas 3.1. Give alms quickly, willingly, without delay – since death is always close and one cannot delegate the relatives. An hermit had a vision: two tables, one full of food, the other empty, the latter symbolizes the good works delegated to others. Several quotations from the moral works of Seneca. Usual reference to the canon law on jesters (histriones) and prostitutes [3G] 3.2. When the need is similar, one first must help relatives and friends and then strangers. Issue: shall one make distinction between who has to receive alms? Discussion on the proverb: “Sudet elemosina in manu tua donec invenies iustum cui des” [3H], which dates to Augustine and Gregory the Great (not mentioned), and ultimately to the Didaché. First, alms must be given to preacher and prelate. Second, give without any distinction to those who need food. Next, if the need is similar, start from the neighbours. 3.3. Priority is to give to the poor that suffer the most. The sermon ends by commenting the epistle of the day: Frange esurienti panem tuum... (Isaiah 58:7), with a quite direct to treat the poor with respect: “induc in domo tuam, non in stabulum porcorum in locum despectum” [3I].  -