imagine, wrought in mortal sin. And here belongs the example of the Ninevites, Jonah 3, 10, who by their repentance (we speak of the entire repentance) were reconciled to God, and obtained the favor that their city was not destroyed. Moreover, the making mention, by the Fathers, of satisfaction, and the framing of canons by the councils, we have said above was a matter of church-discipline instituted on account of the example. Nor did they hold that this discipline is necessary for the remission either of the guilt or of the punishment. For if some of them made mention of purgatory, they interpret it not as compensation for eternal punishment [which only Christ makes], not as satisfaction, but as purification of imperfect souls. Just as Augustine says that venial [daily] offenses are consumed i.e., distrust towards God and other similar dispositions are mortified. Now and then the writers transfer the term satisfaction from the rite itself or spectacle, to signify true mortification. Thus Augustine says: True satisfaction is to cut off the causes of sin, i.e., to mortify the flesh, likewise to restrain the flesh, not in order that eternal punishments may be compensated for but so that the flesh may not allure to sin. Thus concerning restitution, Gregory says that repentance is false if it does not satisfy those whose property we have taken. For he who still steals does not truly grieve that he has stolen or robbed. For he is a thief or robber, so long as he is the unjust possessor of the property of another. This civil satisfaction is necessary, because it is written Eph. 4, 28: Let him that stole, steal no more. Likewise Chrysostom says: In the heart, contrition; in the mouth, confession; in the work, entire humility. This amounts to nothing against us. Good works ought to follow repentance, it ought to be repentance, not simulation, but a change of the entire life for the better. Likewise, the Fathers wrote that it is sufficient if once in life this public or ceremonial penitence occur, about which the canons concerning satisfactions have been made. Therefore it can be understood that they held that these canons are not necessary for the remission of sins. For in addition to this ceremonial penitence, they frequently wish that penitence be rendered otherwise, where canons of satisfactions were not required.