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
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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).