Reports of John's Statement of 3 Jan. 1334

Blue text is used for chapter headings and remarks by the author of De revocacione ficta.
Black text is used for the report as found in both De revocacione ficta and Quoniam ut ait Leo papa (NM, p.1030-1).
Purple text (ch. 9 onwards of De rev. ficta) is material common to De revocacione ficta, Quoniam ut ait Leo papa and Contra Ioannem (p. 33.19ff).
Red text is found only in De revocacione ficta (chs. 2, 3, 4, part of 5).

[s 3] Capitulum 1 Chapter 1

Anno Domini 1334o, die lune 3a Ianuarii, dominus Ioannes 22us tenuit consistorium publicum, in quo primo fecit legi allegaciones et raciones aliquorum (ut dixit) qui tenent quod anime sanctorum purgate vident nunc clare et facialiter deum. Quibus allegacionibus et racionibus lectis per clericos suos, sicut ipsemet ordinavit et voluit, in eodem consistorio secundo ipsemet verbo et cum magno fervore nisus est probare quod anime sanctorum purgate non vident facialiter deum usque post diem iudicii. Raciones sue, breviter repetendo, fundabantur in quinque viis seu fundamentis. [Instead to the last sentence, Quoniam ut ait Leo papa has: "dicens inter cetera in effectu sic".] On Monday 3 January in the year of our Lord 1334, the lord John XXII held a public consistory in which he first caused to be read the authorities and arguments of certain persons who (as he said) hold that the purified souls of the saints now see God clearly face-to-face. When these authorities and arguments had been read by his clergy, as he himself instructed and wished, secondly in the same consistory he himself, verbally and with great warmth, tried to prove that the purified souls of the saints do not see God face-to-face until after the day of judgment. His arguments (repeating them briefly) were based on five ways or foundations.

[s 5] Capitulum 2 Chapter 2

[s 6] Prima racio eius fuit quod His first argument was that

cum visione clara sanctorum non stat spes, sed anime sanctorum sperant corporum resurreccionem usque ad diem iudicii, igitur usque tunc non habent claram dei visionem. Maior (ut dicit) patet per beatum Thomam, prima secunde. Minor patet per sacram scripturam, tum quia Iob dicit, “et in novissimo die de terra surrecturus sum”, tum quia in Apocalypsi anime sanctorum martyrum postulant et murmurando implorant vindictam de sanguine proprio. Hope is not consistent with clear vision on the part of the saints. But the souls of the saints hope for the resurrection of their bodies until the day of judgment. Therefore until then they do not have clear vision of God. The major is clear (as he says) through blessed Thomas, [Summa theologiae] 1-2. The minor is clear from sacred scripture, first because Job says, "And on the last day I will be resurrected from the earth" [Job 19:25], and second because in the Apocalypse the souls of the holy martyrs demand, and murmuring implore, that their blood be avenged [Apocalypse 6:9-10].

[s 19] Capitulum 3 Chapter 3

[s 20] Sequitur in revocacione ficta et frivola supradicta secunda racio quam fecit, que fuit talis: There follows in the fictitious and worthless retractation abovementioned the second argument he made, which was was as follows.

[s 21] Ultra visionem claram divine essencie anime non possunt exaltari, quia ultra summum nichil alcius est, et certum est quod illa visio clara est summa exaltacio animarum; sed in die iudicii deus sanctos et illorum animas exaltabit; igitur usque tunc non vident facialiter deum — alias tunc non exaltarentur. Minorem huius racionis probavit, quia usque ad diem iudicii supplicamus et petimus “ut nos exaltet” “in salutem paratam” et cetera. Souls cannot be exalted beyond the clear vision of the divine essence, because there is nothing higher than the highest, and it is certain that that clear vision is the highest exaltation of souls. But on the day of judgment God will exalt the saints and their souls. Therefore until then they do not see God face-to-face; [Ly adds: Because until the day of judgment we pray and ask that he should exalt us to the salvation prepared. Since, as we read in Apocalypse, the souls of the saints will be under the altar until the day of judgment, and after that day above the altar they will see God face-to-face, as blessed Bernard expounds it. It is also proved by a text of blessed Peter, who says (1 Peter 5 [cf. vs. 6], "That he should exalt us to the salvation prepared".] otherwise they would not be exalted then. He proved the minor of this argument: For until the day of judgment, we beseech and plead "that he should exalt us" [1 Peter 5:6] "to the salvation prepared" etc. [1 Peter 1:5].

[s 67] Capitulum 4 Chapter 4

[s 68] Sequitur tercia via super qua se fundavit. Est quia, prout dicit, There follows the third way upon which he based himself. It is that, as he says,

[s 69] visio beata non stat cum doctrina, quia quicumque clare videt deum videt et omnia, secundum Gregorium dicentem: “Quid est quod non videt, qui videntem omnia videt?” Et per consequens secundum beatum Gregorium, [qui vident facialiter deum non ignorant aliqua que apud viventes fiunt, nec docentur de aliquo, nec revelatur eis aliquid quod prius non viderint.] Sed secundum beatum Augustinum, De cura pro mortuis agenda, anime sanctorum ea que fiunt hic apud viventes ex se non cognoscunt, sed eis innotescunt aut per animas noviter decedencium seu moriencium aut per revelaciones angelorum qui curam habent de viventibus aut per revelacionem immediate a deo. Cum igitur non videant omnia, et per consequens nec facialiter clare vident deum. the blessed vision is not consistent with learning [i.e. coming to know new things]. For whoever clearly sees God also sees all things, according to Gregory, who says, "What does he not see who sees the one who sees all things?" And consequently, according to blessed Gregory, [whoever sees God face-to-face is not ignorant of any things that happen here among the living, nor are they taught about anything, nor is anything revealed to them that they did not see before.] But according to blessed Augustine, De cura pro mortuis agenda, the souls of the saints do not of themselves know things that happen here among the living, but they become known to them either through souls newly deceased or dying, or through the revelations of the angels who have care of the living, or through immediate revelation by God. Since, therefore, they do not see all things, consequently also they do not clearly see God face-to-face.

[s 85] Capitulum 5 Chapter 5

[s 86] Sequitur in protestacione frivola memorata: consequenter dicit quod It continues in the worthless protestation mentioned: Subsequently he says that

[s 87] ad videndam et investigandam veritatem istius conclusionis debetis attendere tria: primum est cui merces clare visionis dei promittitur, secundum est tempus pro quo merces promittitur, tercium est ad quid futurum iudicium generale ordinatur. in order to see and investigate the truth of this conclusion you should attend to three things. The first is to whom the reward of clear vision of God is promised, the second the time for which the reward is promised, and the third to what the general judgment to come is ordained.

[s 88] Hiis premissis, in quibus tres ultimas vias [posuit] super quibus se fundat, statim subiunxit de eo cui promittitur, in quo consistit prima via sue probacionis, sic: Once these points have been laid down, in which he put forward the three last ways upon which he bases himself, he immediately added something concerning him to whom it is promised, in which the first way of his proof consists, as follows.

[s 89]Si attendamus cui illa merces in sacra scriptura promittitur, certum est quod toti supposito. Probatur primo, quia Iacobus ait, “Beatus vir qui suffert temptacionem”, et cetera: et certum est quod anima non est vir. Secundo ad idem, quia Christus dicit, “Omnis qui reliquit . . . patrem”, et cetera, “vitam eternam possidebit”, et cetera: certum est quod illi quibus loquebatur erant supposita et non anime separate. [s 90] Ad idem est quod Christus dicit, “Vos qui reliquistis omnia”, et cetera: certum est quod illi quibus dixit hoc erant beatus Petrus et aliorum supposita, et non eorum anime separate. Item merces illa reddetur pro operibus misericordie; unde Christus dicet in iudicio, “Esurivi”, et cetera: sed certum est quod suppositum, et non anima separata, dedit eleemosynam; igitur supposito et non anime separate reddetur merces.
If we consider to whom that reward is promised in sacred scripture, it is certain that it is to the whole person. This is proved first: for James, 1[:12], says, "Blessed the man who endures temptation" etc, and it is certain that a soul is not a man. Second to the same [conclusion]: for Christ says, "Everyone who has left . . . father" etc., "will have eternal life" etc. [Matthew 19:29]. And it is certain that those to whom he spoke were persons, and not separate souls. To the same conclusion is what Christ says, "You who leave all" etc [cf. Matthew 19:27-8]., and it is certain that those to whom he said this were blessed Peter and the persons of others, and not their separated souls. Again, the reward will be rendered for works of mercy, whence Christ will say in the judgment, "I thirsted” [Matthew 25:42] etc; but it is certain that the person, and not the separated soul, gave alms; therefore the reward will be rendered to the person and not to the separated soul.

[s 91] Post tres raciones predictas ponit alias tres sumptas ex tribus notabilibus que dicit esse attendenda.
After the three preceding arguments he lays down another three taken from three notable points he says must be attended to.

Prima autem racio eius que hic ponitur est hec. Visio beata est reddenda toti supposito, et non anime separate; igitur anime sanctorum in celo non vident deum. The first argument he lays down here is this. The blessed vision is to be rendered to the whole person, and not to the separated soul; therefore the souls of the saints in heaven do not see God.

[s 106] Capitulum 6 Chapter 6

[s 107] Sequitur: Alia via de tempore pro quo merces predicta promittitur, dicit quod It continues: In another way concerning the time for which the reward is promised, he says that

[s 108] si attendatur sacra scriptura, invenitur solum post iudicium: primo, quia post iudicium dicetur, “Venite benedicti patris mei, possidete regnum”, et illud, “Cum sederit filius hominis in sede maiestatis sue, sedebitis et vos”, et cetera, et hoc, “Gaudete, ecce enim merces vestra multa est in celo”. if we take note of holy scripture, it [the reward] is found only after the judgment. First because after the judgment it will be said, "Come blessed of my father, receive the kingdom", and also, "When the Son of man shall sit on the throne of his Majesty you will also sit", etc; and this, "Rejoice, for your reward is great in heaven".

[s 118] Capitulum 7 Chapter 7

[s 119] Sequitur: It continues:

Si eciam attendatur tercium, scilicet ad quid generale iudicium dei ordinatur, videtur quod frustra fiat iudicium si merces illa ante iudicium animabus reddatur. If also the third point is attended to, namely to what end the general judgment of God is directed, it seems that the judgment would happen in vain if that reward is given to souls before the judgment.

[s 123] Capitulum 8 Chapter 8

[s 124] Sequitur: It continues:

Et quia non est dicendum quod illud iudicium est solum verbale, inane et ficticium, idcirco super ista quescione invigilamus.
And because it must not be said that the judgment is merely verbal and empty and fictitious, therefore, we are watchful over that question.

[s 127] Capitulum 9 Chapter 9

[s 128] Sequitur: It continues:

Et in consciencia mea dico, quod libenter essemus pro alia conclusione, et libencius quam pro ista conclusione negativa, si vera ostenderetur et necessaria; et si clarum esset in fide, quod anime sanctorum nunc viderent faciem dei, nullus haberet tantum defendere istam fidem, nec defenderet, plus quam nos. Sum enim Christi vicarius, licet indignus, et vicarius generalis plus habet defendere honorem [domini] principalis quam quicumque particularis vicarius. Item, quomodo posset aliquis credere quod, si anima patris mei vel matris mee videret clare faciem dei, quod ego vellem negare? — absit. Unde ubi veritas probaretur clarius, ita libenter et amplius staremus pro conclusione affirmativa quam negativa. And I say in my conscience that we would willingly favour another conclusion, and more willingly than that negative conclusion, if it were shown to be true and necessary. If it were clear in faith that the souls of the saints now see the face of God, no one would as much have the duty to defend that faith, nor would defend it, more than we. For I am Christ's vicar, though unworthy, and the vicar general has a greater duty to defend the honour of the principal lord than any particular vicar. Again, how could anyone believe that, if the soul of my father or mother clearly saw the face of God, I would wish to deny it --- perish the thought! Hence if the truth were proved more clearly, we would stand just as willingly, and more, in favour of the affirmative conclusion than the negative.

[s 142] Capitulum 10 Chapter 10

[s 143] Sequitur: It continues:

Licet nos, postquam fuimus in isto statu, studuimus singulariter sanctorum originalia, et attendimus quesciones quas faciunt in ista materia, et frequenter in sermonibus fecimus mencionem, et maxime utile fuit, quia alii vel non habent originalia vel non curant studere in eis. Sunt enim hodie studentes et alii applicati quibusdam scriptis et illa habent pro evangeliis et epistolis, et amplius parum querunt. Et ideo quia ista studuimus in originalibus, ista proposuimus, ista inquisivimus. Although after we were in that state [i.e. after we became pope] we particularly studied the original writings of the saints and have attended to questions they raise in this material, and have often mentioned them in sermons--- and this was very useful, because others either do not possess the original writings or do not take the trouble to study them. For there are today students and others attached to certain writings which they regard as Gospels and Epistles and seek little further. And therefore, because we have studied those matters in the original writings, we have put those things forward, we have investigated them.

[s 153] Capitulum 11 Chapter 11

[s 154] Sequitur: It continues:

Numquam tamen mee intencionis fuit dicere aliquid contra fidem, et si aliquid diximus, totum ex nunc revocamus. However, it was never my intention to say anything against the faith, and if we have said any [such] thing, we revoke the whole from this moment.

[s 241] Capitulum 12 Chapter 12

[s 242] Sequitur: It continues:

Et si quis magnus aut parvus aliquid habet pro conclusione affirmativa, secure det michi et libenter recipiemus. If anyone, great or small, has anything in favour of the affirmative conclusion, let him safely give it to me and I will receive it willingly.

[s 245] Capitulum 13 Chapter 13

[s 246] Sequitur: It continues:

Et super hoc statim petivit fieri publicum instrumentum: et solutum est consistorium. And concerning this he straightway sought that a public instrument be made, and the consistory was dissolved.

The following is the official transcript of John's remarks at the consistory of Dec. 28, 1333 - Jan 3, 1334 (bold indicates words close to those included in the reportaciones used by the Franciscan critics):

"Cum nullus debeat in dubium revocare quin tuitio et observancia Scripture sacre et catholice fidei ad universalem Christi vicarium principaliter pertineat et incumbat: nos qui ex quo licet immeriti fuimus assumpti ad officium antedictum, circa intellectum Scripture sacre sanctorumque doctorum originalia, precipue beati Augustini, vacavimus operamque adhibuimus diligentem, eorumque dicta in sermonibus ac collationibus quos frequenter fecimus libenter recitaviumus et proposuimus, prout materia de qua erat sermo vel collatio requirebat, ac ad probandum illa que in eisdem sermonibus et collationibus per nos erant proposita Scripture sacre testimonia et originalium sanctorum doctorum illorum, precipue quorum scripture per sacrosanctam ecclesiam sunt admisse, duximus adducenda, que utique testimonia nonnullis etiam sacre theologie professoribus extranea visa sunt atque nova, illa ut credimus ratione quia in illis non studuerant, vel quia ea in memoria non habebant. Propterea, ne quis sinistre interpretari possit, nos sensisse in talibus aliquid aut sentire quod sacre Scripture obviet aut fidei ortodoxe, dicimus et protestamur expresse, quod quicquid in questione seu materia visionis animarum predicta seu quacumque alia in sermonibus et collationibus nostris diximus, allegavimus seu proposuimus, diximus, proposuimus et allegavimus non intendentes aliquid determinare vel decidere seu credere, quod esset quovis modo Scripture sacre obvium vel contrarium fidei ortodoxe, set illud solum tenere et credere, quod et Scripture sacre potest et poterat et catholice fidei convenire. Et si forsan in predictis sermonibus vel collationibus aliqua que vel Scripture sacre vel ortodoxe fidei quovis modo essent vel viderentur obvia, ipsa preter intentionem a nobis fuisse prolata dicimus et asserimus, eaque revocamus expresse, non intendentes illis adherere nec ea in presenti deffendere nec eticam in futurum. Adicimus insuper quod si per quamcumque personam dicetur, in aliquo certo vel certis articulo vel articulis nos contra predicta dixisse, quod parati sumus ipsum, etiamsi puer esset vel mulier, audire benigne, et si ostenderet nos illa dixisse, offerimus nos paratos illa specialiter et expresse modo debito revocare. Volumus quoque vos scire, et hoc in veritate dicimus, quod si in questione predicta de visione animarum separatarum a corporibus affirmativa per Scripturam sacram vel auctoritates sanctorum, que sacre Scripture non obvient, valeat confirmari, nobis erit acceptius quam si negativa pars probetur. Nec credimus quod aliquis hodie tantum daret quantum nos vellemus dedisse, quod pars affirmativa, ut premittitur, per Scripturam sacram vel sanctorum dicta illa sacre Scripture non obviantia probaretur, etsi non esset propter aliud, propter me ipsum parentesque meos, amicos et dominos, quorum anime secundum partem affirmativam perventure sunt ad illam facialem visionem beatificam cicius, quam secundum partem aliam, scilicet negativam." (H. Denifle and A. Chatelain, eds., Chartularium Universitatis Parisiensis, vol. 2, Paris, 1891, pp. 435-6.)

[s 3] Capitulum 1	Chapter 1
Anno Domini 1334o, die lune 3a Ianuarii, dominus Ioannes 22us tenuit consistorium publicum, in quo primo fecit legi allegaciones et raciones aliquorum (ut dixit) qui tenent quod anime sanctorum purgate vident nunc clare et facialiter deum. Quibus allegacionibus et racionibus lectis per clericos suos, sicut ipsemet ordinavit et voluit, in eodem consistorio secundo ipsemet verbo et cum magno fervore nisus est probare quod anime sanctorum purgate non vident facialiter deum usque post diem iudicii. Raciones sue, breviter repetendo, fundabantur in quinque viis seu fundamentis. [Instead to the last sentence, Quoniam ut ait Leo papa has: "dicens inter cetera in effectu sic".]	On Monday 3 January in the year of our Lord 1334, the lord John XXII held a public consistory in which he first caused to be read the authorities and arguments of certain persons who (as he said) hold that the purified souls of the saints now see God clearly face-to-face. When these authorities and arguments had been read by his clergy, as he himself instructed and wished, secondly in the same consistory he himself, verbally and with great warmth, tried to prove that the purified souls of the saints do not see God face-to-face until after the day of judgment. His arguments (repeating them briefly) were based on five ways or foundations.
[s 5] Capitulum 2	Chapter 2
[s 6] Prima racio eius fuit quod	His first argument was that
cum visione clara sanctorum non stat spes, sed anime sanctorum sperant corporum resurreccionem usque ad diem iudicii, igitur usque tunc non habent claram dei visionem. Maior (ut dicit) patet per beatum Thomam, prima secunde. Minor patet per sacram scripturam, tum quia Iob dicit, “et in novissimo die de terra surrecturus sum”, tum quia in Apocalypsi anime sanctorum martyrum postulant et murmurando implorant vindictam de sanguine proprio.	Hope is not consistent with clear vision on the part of the saints. But the souls of the saints hope for the resurrection of their bodies until the day of judgment. Therefore until then they do not have clear vision of God. The major is clear (as he says) through blessed Thomas, [Summa theologiae] 1-2. The minor is clear from sacred scripture, first because Job says, "And on the last day I will be resurrected from the earth" [Job 19:25], and second because in the Apocalypse the souls of the holy martyrs demand, and murmuring implore, that their blood be avenged [Apocalypse 6:9-10].
[s 19] Capitulum 3	Chapter 3
[s 20] Sequitur in revocacione ficta et frivola supradicta secunda racio quam fecit, que fuit talis:	There follows in the fictitious and worthless retractation abovementioned the second argument he made, which was was as follows.
[s 21] Ultra visionem claram divine essencie anime non possunt exaltari, quia ultra summum nichil alcius est, et certum est quod illa visio clara est summa exaltacio animarum; sed in die iudicii deus sanctos et illorum animas exaltabit; igitur usque tunc non vident facialiter deum — alias tunc non exaltarentur. Minorem huius racionis probavit, quia usque ad diem iudicii supplicamus et petimus “ut nos exaltet” “in salutem paratam” et cetera.	Souls cannot be exalted beyond the clear vision of the divine essence, because there is nothing higher than the highest, and it is certain that that clear vision is the highest exaltation of souls. But on the day of judgment God will exalt the saints and their souls. Therefore until then they do not see God face-to-face; [Ly adds: Because until the day of judgment we pray and ask that he should exalt us to the salvation prepared. Since, as we read in Apocalypse, the souls of the saints will be under the altar until the day of judgment, and after that day above the altar they will see God face-to-face, as blessed Bernard expounds it. It is also proved by a text of blessed Peter, who says (1 Peter 5 [cf. vs. 6], "That he should exalt us to the salvation prepared".] otherwise they would not be exalted then. He proved the minor of this argument: For until the day of judgment, we beseech and plead "that he should exalt us" [1 Peter 5:6] "to the salvation prepared" etc. [1 Peter 1:5].
[s 67] Capitulum 4	Chapter 4
[s 68] Sequitur tercia via super qua se fundavit. Est quia, prout dicit,	There follows the third way upon which he based himself. It is that, as he says,
[s 69] visio beata non stat cum doctrina, quia quicumque clare videt deum videt et omnia, secundum Gregorium dicentem: “Quid est quod non videt, qui videntem omnia videt?” Et per consequens secundum beatum Gregorium, [qui vident facialiter deum non ignorant aliqua que apud viventes fiunt, nec docentur de aliquo, nec revelatur eis aliquid quod prius non viderint.] Sed secundum beatum Augustinum, De cura pro mortuis agenda, anime sanctorum ea que fiunt hic apud viventes ex se non cognoscunt, sed eis innotescunt aut per animas noviter decedencium seu moriencium aut per revelaciones angelorum qui curam habent de viventibus aut per revelacionem immediate a deo. Cum igitur non videant omnia, et per consequens nec facialiter clare vident deum.	the blessed vision is not consistent with learning [i.e. coming to know new things]. For whoever clearly sees God also sees all things, according to Gregory, who says, "What does he not see who sees the one who sees all things?" And consequently, according to blessed Gregory, [whoever sees God face-to-face is not ignorant of any things that happen here among the living, nor are they taught about anything, nor is anything revealed to them that they did not see before.] But according to blessed Augustine, De cura pro mortuis agenda, the souls of the saints do not of themselves know things that happen here among the living, but they become known to them either through souls newly deceased or dying, or through the revelations of the angels who have care of the living, or through immediate revelation by God. Since, therefore, they do not see all things, consequently also they do not clearly see God face-to-face.
[s 85] Capitulum 5	Chapter 5
[s 86] Sequitur in protestacione frivola memorata: consequenter dicit quod	It continues in the worthless protestation mentioned: Subsequently he says that
[s 87] ad videndam et investigandam veritatem istius conclusionis debetis attendere tria: primum est cui merces clare visionis dei promittitur, secundum est tempus pro quo merces promittitur, tercium est ad quid futurum iudicium generale ordinatur.	in order to see and investigate the truth of this conclusion you should attend to three things. The first is to whom the reward of clear vision of God is promised, the second the time for which the reward is promised, and the third to what the general judgment to come is ordained.
[s 88] Hiis premissis, in quibus tres ultimas vias [posuit] super quibus se fundat, statim subiunxit de eo cui promittitur, in quo consistit prima via sue probacionis, sic:	Once these points have been laid down, in which he put forward the three last ways upon which he bases himself, he immediately added something concerning him to whom it is promised, in which the first way of his proof consists, as follows.
[s 89]Si attendamus cui illa merces in sacra scriptura promittitur, certum est quod toti supposito. Probatur primo, quia Iacobus ait, “Beatus vir qui suffert temptacionem”, et cetera: et certum est quod anima non est vir. Secundo ad idem, quia Christus dicit, “Omnis qui reliquit . . . patrem”, et cetera, “vitam eternam possidebit”, et cetera: certum est quod illi quibus loquebatur erant supposita et non anime separate. [s 90] Ad idem est quod Christus dicit, “Vos qui reliquistis omnia”, et cetera: certum est quod illi quibus dixit hoc erant beatus Petrus et aliorum supposita, et non eorum anime separate. Item merces illa reddetur pro operibus misericordie; unde Christus dicet in iudicio, “Esurivi”, et cetera: sed certum est quod suppositum, et non anima separata, dedit eleemosynam; igitur supposito et non anime separate reddetur merces.	If we consider to whom that reward is promised in sacred scripture, it is certain that it is to the whole person. This is proved first: for James, 1[:12], says, "Blessed the man who endures temptation" etc, and it is certain that a soul is not a man. Second to the same [conclusion]: for Christ says, "Everyone who has left . . . father" etc., "will have eternal life" etc. [Matthew 19:29]. And it is certain that those to whom he spoke were persons, and not separate souls. To the same conclusion is what Christ says, "You who leave all" etc [cf. Matthew 19:27-8]., and it is certain that those to whom he said this were blessed Peter and the persons of others, and not their separated souls. Again, the reward will be rendered for works of mercy, whence Christ will say in the judgment, "I thirsted” [Matthew 25:42] etc; but it is certain that the person, and not the separated soul, gave alms; therefore the reward will be rendered to the person and not to the separated soul.
[s 91] Post tres raciones predictas ponit alias tres sumptas ex tribus notabilibus que dicit esse attendenda.	After the three preceding arguments he lays down another three taken from three notable points he says must be attended to.
Prima autem racio eius que hic ponitur est hec. Visio beata est reddenda toti supposito, et non anime separate; igitur anime sanctorum in celo non vident deum.	The first argument he lays down here is this. The blessed vision is to be rendered to the whole person, and not to the separated soul; therefore the souls of the saints in heaven do not see God.
[s 106] Capitulum 6	Chapter 6
[s 107] Sequitur: Alia via de tempore pro quo merces predicta promittitur, dicit quod	It continues: In another way concerning the time for which the reward is promised, he says that
[s 108] si attendatur sacra scriptura, invenitur solum post iudicium: primo, quia post iudicium dicetur, “Venite benedicti patris mei, possidete regnum”, et illud, “Cum sederit filius hominis in sede maiestatis sue, sedebitis et vos”, et cetera, et hoc, “Gaudete, ecce enim merces vestra multa est in celo”.	if we take note of holy scripture, it [the reward] is found only after the judgment. First because after the judgment it will be said, "Come blessed of my father, receive the kingdom", and also, "When the Son of man shall sit on the throne of his Majesty you will also sit", etc; and this, "Rejoice, for your reward is great in heaven".
[s 118] Capitulum 7	Chapter 7
[s 119] Sequitur:	It continues:
Si eciam attendatur tercium, scilicet ad quid generale iudicium dei ordinatur, videtur quod frustra fiat iudicium si merces illa ante iudicium animabus reddatur.	If also the third point is attended to, namely to what end the general judgment of God is directed, it seems that the judgment would happen in vain if that reward is given to souls before the judgment.
[s 123] Capitulum 8	Chapter 8
[s 124] Sequitur:	It continues:
Et quia non est dicendum quod illud iudicium est solum verbale, inane et ficticium, idcirco super ista quescione invigilamus.	And because it must not be said that the judgment is merely verbal and empty and fictitious, therefore, we are watchful over that question.
[s 127] Capitulum 9	Chapter 9
[s 128] Sequitur:	It continues:
Et in consciencia mea dico, quod libenter essemus pro alia conclusione, et libencius quam pro ista conclusione negativa, si vera ostenderetur et necessaria; et si clarum esset in fide, quod anime sanctorum nunc viderent faciem dei, nullus haberet tantum defendere istam fidem, nec defenderet, plus quam nos. Sum enim Christi vicarius, licet indignus, et vicarius generalis plus habet defendere honorem [domini] principalis quam quicumque particularis vicarius. Item, quomodo posset aliquis credere quod, si anima patris mei vel matris mee videret clare faciem dei, quod ego vellem negare? — absit. Unde ubi veritas probaretur clarius, ita libenter et amplius staremus pro conclusione affirmativa quam negativa.	And I say in my conscience that we would willingly favour another conclusion, and more willingly than that negative conclusion, if it were shown to be true and necessary. If it were clear in faith that the souls of the saints now see the face of God, no one would as much have the duty to defend that faith, nor would defend it, more than we. For I am Christ's vicar, though unworthy, and the vicar general has a greater duty to defend the honour of the principal lord than any particular vicar. Again, how could anyone believe that, if the soul of my father or mother clearly saw the face of God, I would wish to deny it --- perish the thought! Hence if the truth were proved more clearly, we would stand just as willingly, and more, in favour of the affirmative conclusion than the negative.
[s 142] Capitulum 10	Chapter 10
[s 143] Sequitur:	It continues:
Licet nos, postquam fuimus in isto statu, studuimus singulariter sanctorum originalia, et attendimus quesciones quas faciunt in ista materia, et frequenter in sermonibus fecimus mencionem, et maxime utile fuit, quia alii vel non habent originalia vel non curant studere in eis. Sunt enim hodie studentes et alii applicati quibusdam scriptis et illa habent pro evangeliis et epistolis, et amplius parum querunt. Et ideo quia ista studuimus in originalibus, ista proposuimus, ista inquisivimus.	Although after we were in that state [i.e. after we became pope] we particularly studied the original writings of the saints and have attended to questions they raise in this material, and have often mentioned them in sermons--- and this was very useful, because others either do not possess the original writings or do not take the trouble to study them. For there are today students and others attached to certain writings which they regard as Gospels and Epistles and seek little further. And therefore, because we have studied those matters in the original writings, we have put those things forward, we have investigated them.
[s 153] Capitulum 11	Chapter 11
[s 154] Sequitur:	It continues:
Numquam tamen mee intencionis fuit dicere aliquid contra fidem, et si aliquid diximus, totum ex nunc revocamus.	However, it was never my intention to say anything against the faith, and if we have said any [such] thing, we revoke the whole from this moment.
[s 241] Capitulum 12	Chapter 12
[s 242] Sequitur:	It continues:
Et si quis magnus aut parvus aliquid habet pro conclusione affirmativa, secure det michi et libenter recipiemus.	If anyone, great or small, has anything in favour of the affirmative conclusion, let him safely give it to me and I will receive it willingly.
[s 245] Capitulum 13	Chapter 13
[s 246] Sequitur:	It continues:
Et super hoc statim petivit fieri publicum instrumentum: et solutum est consistorium.	And concerning this he straightway sought that a public instrument be made, and the consistory was dissolved.