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Dist. 1, Part 1, Art. 1, Q. 1

Book IV: On the Sacraments · Distinction 1

Textus Latinus

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ARTICULUS UNICUS.

De Sacramentis in generali.

QUAESTIO I.

De Sacramentorum institutione.

Circa primum sic proceditur. Quod Sacramenta non debuerunt institui, videtur:

1. Primo per hoc, quod non videtur decere Deum: quoniam maius est recreare et reparare quam creare¹: ergo si potentiam creandi Deus sibi soli reservavit, multo fortius videtur, quod potentiam reparandi: ergo videtur, quod solus Deus sit medicus et medicina: ergo nulla alia Sacramenta.

2. Item, natura inferior facit semper per pauciora, quanto potest bono modo; et in hoc est laudabilis, «quia in paucioribus via magis»²: et hoc attribuendum est summae naturae: si ergo homo sufficienter reparatur per fidem et virtutes, ergo superfluum fuit dare Sacramenta.

3. Item, quod non expediat aegroto, videtur: quia tanto melius est aegroto, quanto plures et latiores habet vias veniendi ad salutem, et tanto est in maiori periculo, quanto est sibi via arctior³; sed, institutis Sacramentis, non est alia via veniendi nisi per Sacramenta, prius autem erat omnis via, qua se disponebat aegrotus ad gratiam: ergo arctata est via per Sacramentorum institutionem.

4. Item, quamvis mandata servare non sit grave naturae sanae, tamen est grave naturae infirmae⁴: ergo multiplicare mandata non est nisi aggravare sarcinam: ergo si sola moralia essent in praecepto, facilius deveniretur ad salutem: ergo instituere Sacramenta ulterius non fuit nisi viam salutis aggravare et impedire.

Contra:

1. Aliquo plus indiget aegrotus quam sanus⁵: ergo aliquid plus oportuit dari homini curando ad perveniendum ad salutem, quam si non cecidisset; talia autem non sunt nisi Sacramenta, quia alias etiam habuisset gratiam et virtutes et dona: ergo etc.

2. Item, quia homo erat ignorans, fuit opportunum et conveniens dare documenta praeceptorum sive legalia⁶: ergo cum esset infirmus, pari ratione et medicamenta sacramentalia.

3. Item, humana natura lapsa erat in anima et in corpore, et ad hoc, quod perfecte relevaretur, decuit, ut eam Deus assumeret totam⁷: ergo si medicina debet respondere effectui reparationis, decuit, ut medicina haberet aliquid corporale et spirituale; sed talia sunt Sacramenta: ergo Sacramenta debuerunt institui.

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4. Item, «omnis religio, ut dicit Augustinus contra Faustum¹, habuit aliqua signa exteriora, in quibus convenirent, ut Deum colerent»; et hoc patet discurrendo in singulis, etiam in idololatris: si ergo Ecclesia debet habere signa sacrae religionis sibi convenientia, et huiusmodi sunt signa rei sacrae et sacrantia, decuit Deum instituere Sacramenta.

CONCLUSIO.

Sacramenta institui opportunum fuit necessitate congruitatis, non inevitabilitatis.

Respondeo: Dicendum, quod institutio Sacramentorum Deum decuit et nobis expediens fuit.

Decuit quippe Dei misericordiam et iustitiam et sapientiam, in quibus consideratur omnis Domini via. Decuit misericordiam, quia homo male gratiam servabat propter voluntatis vertibilitatem; ideo instituit Deus Sacramenta, ad quae homo recurrens gratiam recuperaret; et ita misericordiae magnae fuit haec instituere, maxime quia non solum ad remissionem culpae faciunt, verum etiam ad remissionem poenae. — Decuit etiam iustitiam², quia cum sit iustus, exigebat aliquam humiliationem, per quam homo se ad gratiam disponeret et Sacramenta suscipiendo quasi ex quodam pacto gratiam inveniret. — Decebat etiam sapientiam: summae enim sapientiae est in his invenire remedium, quae fuerunt occasio lapsus, ut, sicut homo per lignum cecidit, ita per lignum remedium salutis inveniret³. Sic quia homo occasionem lapsus a visibilibus sumserat, decuit divinam sapientiam in eisdem remedium invenire.

Expediens fuit a parte aegroti: quia erat caecus quoad rationalem, ideo data sunt ei Sacramenta visibilia ad eruditionem; erat elatus quoad irascibilem, ideo data sunt ei Sacramenta corporalia ad sui humiliationem; erat fastiditus quoad concupiscibilem, ut non saperent ei spiritualia, ideo Sacramenta sunt ei data ad exercitationem, ne forte in unius solius perceptione⁴ vel spiritualium tantum contemplatione sibi posset fastidium generari et taedium. — Fuit igitur necessarium instituere Sacramenta necessitate congruitatis, non inevitabilitatis; quia «Deus potentiam suam Sacramentis non alligavit», sicut dicit Magister in littera⁵.

1. Ad illud quod obiicitur, quod non communicavit potentiam creationis; dicendum, quod creatio est ex non-ente; ideo non est ibi necessaria potentia ad disponendum nec potentia ad informandum, sed solum potentia ad efficiendum: ideo etc. Sed quia iustificatio est alicuius entis melioratio, potest esse informans et disponens et efficiens. Informare Deo non convenit; ideo hoc dedit creaturae, ut gratiae; disponere nostrum est cum adiutorio Dei⁶, sed efficere solius Dei: nulli ergo communicat potentiam effectivam, sed dat informativam gratiae et dispositivam Sacramentis.

2. Ad illud quod obiicitur, quod nobilitatis est operari per pauciora; dicendum, quod verum est, si aeque bene per pauciora res fit; et quia nostra reparatio non fit omnino secundum potentiam agentis, sed secundum congruentiam recipientis, quia est ibi misericordia et veritas⁷; ideo non tantum debuit esse iustificatio per informationem, quae est per virtutes, sed et per praeparationem, quae est per Sacramenta. — Vel aliter, ut dicit Hugo⁸: «Virtutes sunt arma ad impugnandum, Sacramenta ad defendendum». Unde Sacramenta adiuvant gratiam, et ideo non superfluunt; quod patet, quia gratia delet culpam, sed non absolvit a poena, Sacramentum baptismi adiunctum gratiae solvit a poena.

3. Ad illud quod obiicitur, quod esset facilior via; dicendum, quod etsi plures essent, tamen nulla ita bona, nulla ita utilis, nulla ita efficax et compendiosa⁹. Praeterea, homo eam nesciebat et ad inquirendum piger erat, ideo oportuit et expedivit, ut sibi ostenderetur et ad eam per praeceptum invitaretur, maxime quando homo indiget necessario effectu Sacramenti.

4. Ad illud quod obiicitur de mandatis, quod¹⁰ sunt gravia naturae infirmae; dicendum, quod est

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onus onerans, et est onus allevians, sicut sunt pennae in avibus et currus in equis. Primum onus verum est quod gravat; secundum vero onus, etsi sit onus de se, non tamen onerat portantem. Sic et mandatum datum, per cuius portationem reparatur lapso virtus, etsi sit pondus, tamen, quia virtutem adiuvat, alleviat. Talia sunt Sacramenta, in quibus invenitur gratia, quae fortificat et facit mandata facilia.

Scholion

I. Vocabulum sacramenti, quod multiplicem habet sensum, hic sumitur pro signo rei sacrae, in quantum est sanctificans (ut ait S. Thom. S. III. q. 60. a. 2.), vel ut alii dicunt, signum rei sacrae sacrans. Hinc S. Bonav. (Breviloq. p. VI. c. 1.) dicit, quod Sacramenta sunt signa sensibilia «ex naturali similitudine repraesentantia, ex adiuncta institutione significantia, ex superaddita benedictione sanctificantia et ad gratiam praeparantia, per quam curaretur et sanaretur anima nostra»; quod propriissime convenit Sacramentis novae legis. Cum novatores saeculi XVI. totam fere ecclesiasticam de re sacramentaria doctrinam evertere tentaverint; in Concilio Tridentino antiquitus tradita doctrina novis multisque plurium sessionum decretis vindicata et illustrata est. Errores contra doctrinam catholicam de Sacramentis in genere, de qua re tractatur in hac I. distinctione, confixi sunt 13 canonibus sessionis VII. De Sacramentis in genere diffusissime agit Alex. Hal., S. p. IV. q. 1-6; quae hic quasi in compendium, alio tamen ordine, redacta sunt.

II. Quid sit Sacramentum, docetur infra q. 2, dub. 1-3, et Breviloq. loc. cit., ubi etiam ipsa I. quaestio breviter et optime solvitur, et rationes afferuntur, quare Deus Sacramenta instituerit. Quaestio autem haec intelligenda est de statu naturae lapsae; sed infra d. 2. a. 1. q. 1. 2. etiam de aliis statibus agitur, de quibus ceteri commentatores Lombardi hoc loco tractare solent. De hac quaestione: Alex. Hal., loc. cit. q. 1. m. 2. a. 2. 3. — Scot., hic q. 3. — S. Thom., hic q. 1. a. 2. quaestiunc. 4-5. (de singulis statibus); S. III. q. 61. a. 1. 3. 4; S. c. Gent. IV. c. 56. — B. Albert., hic a. 1. 13. — Petr. a Tar., hic q. 1. a. 3. — Richard. a Med., hic a. 2. q. 2. 3. 4. — Durand., de hac et seq. q. hic q. 2. — Dionys. Carth., hic q. 2.

III. Quoad seq. (2.) quaestionem constat, quod Sacramenta sint signa, et quidem triplici modo, scilicet signa memorativa, demonstrativa, prognostica (hic ad 4; Breviloq. p. VI. c. 2; S. Thom., S. loc. cit. q. 60. a. 3.). — Disputant tamen theologi de obiecto significationis, si agitur de Sacramentis in genere, id est tum veteris tum novae legis. Quidam enim dicunt, quod semper significent veram sanctitatem internam, sive praesentem et a Sacramento conferendam, sive futuram et per aliud efficiendam. Hoc tenet S. Thom. (loc. cit. a. 1. 2.); unde ita sentientibus causalitas respectu significati non est de essentiali ratione Sacramenti in genere; immo ipsa possunt esse signa pura rei sacrae hominem sanctificantis. Hinc sequitur, Sacramenta tum novae tum veteris legis convenire in ratione univoca. Scot. autem (hic q. 2. n. 9. seq.) concedit quidem, ad rationem omnium Sacramentorum proprie sumtorum spectare ut significent internam sanctitatem, sed insuper requirit, ut eandem causent. Ex quo sequitur, quod secundum ipsum Sacramenta veteris legis (excepta circumcisione aliove remedio contra originale peccatum) non fuerint Sacramenta nisi improprie et secundum analogiam. — Alii autem recentiores cum Cano, Bellarmino et etiam Suarez distinguunt imperfectam sive legalem sanctitatem a perfecta et interna; et primi illi docent, quod omnia Sacramenta vel unam, vel alteram sanctitatem simul significent et conferant; Suarez vero ponit, ea significare quidem semper sanctitatem veram, simul autem requiri, quod conferant aliquam sanctitatem, saltem legalem. — S. Bonav. (hic et infra q. 5, ubi approbat sententiam Hugonis) convenit cum S. Thoma et Scoto in assignanda significatione Sacramentorum veteris legis, quae sententia etiam in Decreto ad Armenos insinuatur (cfr. scholion ad q. 3.), sed aliquam etiam causalitatem respectu sanctitatis legalis omnibus tribuit, ut patet ex praenotatis locis et hic dub. 1-3. Idem docet Alex. Hal. Vulgatum est adagium theologicum, quod Sacramenta legis veteris fecerint hominem sacrum, novae vero faciant eundem sanctum.

IV. De hac 2. quaestione: Alexander Hal., loc. cit. q. 1. m. 1. q. 3. m. 3. a. 2, q. 5. m. 3. a. 1. § 3. — Scot. in utroque Scripto, hic q. 2, nec non q. 3. n. 8. — B. Albert., hic a. 6. 7. — Petr. a Tar., hic q. 1. a. 4. — Richard. a Med., hic a. 1. q. 3. — Dionys. Carth., hic q. 1. et 6.

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English Translation

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ARTICLE UNIQUE.

On the Sacraments in general.

QUESTION I.

On the institution of the Sacraments.

Concerning the first point one proceeds thus. That the Sacraments ought not to have been instituted seems [to be the case]:

1. First, by this, that it does not seem to befit God: since to make anew and to repair is greater than to create¹: therefore if God reserved the power of creating to himself alone, it seems much more strongly that [he reserved] the power of repairing: therefore it seems that God alone is the physician and the medicine: therefore [there are] no other Sacraments.

2. Likewise, an inferior nature always acts through fewer [means], insofar as it can in a good manner; and in this it is praiseworthy, «because in fewer [means] there is the better way»²: and this is to be attributed to the supreme nature: if therefore man is sufficiently repaired through faith and the virtues, then it was superfluous to give Sacraments.

3. Likewise, it seems that [the Sacraments] are not expedient for the sick man: because so much the better is it for the sick man, the more numerous and broader the ways he has of coming to salvation, and so much the greater the danger he is in, the narrower the way is for him³; but, the Sacraments having been instituted, there is no other way of coming [to salvation] except through the Sacraments, whereas before every way was [open], by which the sick man disposed himself for grace: therefore the way has been narrowed through the institution of the Sacraments.

4. Likewise, although to keep the commandments is not burdensome to a sound nature, yet it is burdensome to an infirm nature⁴: therefore to multiply commandments is nothing but to make the load heavier: therefore if only the moral [precepts] were in the commandment, one would arrive at salvation more easily: therefore to institute Sacraments besides was nothing but to make the way of salvation heavier and to impede it.

On the contrary:

1. The sick man needs something more than the healthy⁵: therefore something more had to be given to man to be cured, for arriving at salvation, than [had to be given him] if he had not fallen; but such things are nothing but Sacraments, since otherwise he would also have had grace and the virtues and the gifts: therefore etc.

2. Likewise, because man was ignorant, it was opportune and fitting to give documents of the precepts, that is, legal [precepts]⁶: therefore since he was infirm, by parity of reasoning [it was fitting to give him] sacramental medicines as well.

3. Likewise, human nature had fallen in soul and in body, and to the end that it be perfectly raised up again, it was fitting that God should assume it whole⁷: therefore if the medicine ought to correspond to the effect of the reparation, it was fitting that the medicine should have something corporeal and something spiritual; but such are the Sacraments: therefore the Sacraments ought to have been instituted.

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4. Likewise, «every religion, as Augustine says against Faustus¹, has had certain exterior signs, in which [its adherents] would come together, that they might worship God»; and this is evident by going through each one [of them], even among idolaters: if therefore the Church ought to have signs of sacred religion fitting to itself, and signs of a sacred thing and sanctifying [signs] are of this kind, it was fitting for God to institute Sacraments.

CONCLUSION.

That the Sacraments be instituted was opportune by a necessity of fittingness, not of inevitability.

I respond: It must be said that the institution of the Sacraments both befitted God and was expedient for us.

It befitted indeed God's mercy and justice and wisdom, in which every way of the Lord is considered. It befitted [his] mercy, because man kept grace badly on account of the changeableness of [his] will; therefore God instituted the Sacraments, by recurring to which man might recover grace; and so it was [a work] of great mercy to institute these, especially because they avail not only for the remission of guilt, but also for the remission of punishment. — It befitted also [his] justice², because, since he is just, he required some humiliation, by which man might dispose himself for grace and, by receiving the Sacraments, might find grace as if by a certain pact. — It also befitted [his] wisdom: for it belongs to the highest wisdom to find a remedy in those things which were the occasion of the fall, so that, as man fell through wood, so through wood he might find the remedy of salvation³. Thus because man had taken the occasion of his fall from visible things, it befitted the divine wisdom to find the remedy in the same.

It was expedient on the part of the sick man: because he was blind as to the rational [faculty], therefore visible Sacraments were given him for instruction; he was puffed up as to the irascible [faculty], therefore corporeal Sacraments were given him for his humiliation; he was disgusted as to the concupiscible [faculty], so that spiritual things had no savor for him, therefore Sacraments were given him for exercise, lest perhaps in the perceiving of one thing only⁴, or in the contemplation of spiritual things alone, disgust and weariness might be engendered in him. — It was therefore necessary to institute Sacraments by a necessity of fittingness, not of inevitability; because «God did not bind his power to the Sacraments», as the Master says in the text⁵.

1. To that which is objected, that he did not communicate the power of creation; it must be said that creation is from non-being; therefore there is not required there a power for disposing nor a power for informing, but only a power for effecting: therefore etc. But because justification is the bettering of some being, it can be informing and disposing and effecting. To inform does not befit God; therefore this he gave to the creature, as to grace; to dispose is ours with the aid of God⁶, but to effect is of God alone: to none therefore does he communicate the effective power, but he gives the informative [power] to grace and the dispositive [power] to the Sacraments.

2. To that which is objected, that it belongs to nobility to act through fewer [means]; it must be said that this is true, if the thing is done equally well through fewer; and because our reparation is not done wholly according to the power of the agent, but according to the fittingness of the recipient, since there is mercy and truth there⁷; therefore not only ought there to be justification through information, which is through the virtues, but also through preparation, which is through the Sacraments. — Or otherwise, as Hugh says⁸: «The virtues are weapons for attacking, the Sacraments for defending». Hence the Sacraments aid grace, and therefore they are not superfluous; which is evident, because grace blots out guilt, but does not absolve from punishment, [whereas] the Sacrament of baptism, joined to grace, releases from punishment.

3. To that which is objected, that there would be an easier way; it must be said that even if there were more [ways], yet none would be so good, none so useful, none so efficacious and compendious⁹. Moreover, man did not know it and was slothful in inquiring, therefore it was fitting and expedient that it be shown to him and that he be invited to it by a precept, especially when man necessarily needs the effect of the Sacrament.

4. To that which is objected concerning the commandments, that¹⁰ they are burdensome to an infirm nature; it must be said that there is

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a burden that weighs down, and there is a burden that lightens, just as are feathers in birds and chariots [drawn by horses] in horses. The first burden truly is what weighs down; but the second burden, although it is a burden in itself, nevertheless does not weigh down the bearer. So too the commandment that is given, by the carrying of which virtue is restored to the fallen, although it is a weight, nevertheless, because it aids virtue, lightens [the load]. Such are the Sacraments, in which grace is found, which strengthens and makes the commandments easy.

Scholion

I. The word sacrament, which has a manifold sense, is here taken for the sign of a sacred thing, insofar as it is sanctifying (as St. Thomas says, Summa III, q. 60, a. 2), or, as others say, the sign of a sacred thing that sanctifies. Hence St. Bonaventure (Breviloquium p. VI, c. 1) says that the Sacraments are sensible signs «representing by a natural likeness, signifying by an adjoined institution, sanctifying by a superadded blessing and preparing for grace, by which our soul might be cured and healed»; which most properly befits the Sacraments of the new law. Since the innovators of the sixteenth century attempted to overturn nearly the whole ecclesiastical doctrine on sacramental matters, in the Council of Trent the anciently handed-down doctrine was vindicated and illustrated by new and many decrees of several sessions. The errors against the Catholic doctrine on the Sacraments in general, of which matter there is treatment in this first distinction, were transfixed by 13 canons of Session VII. Alexander of Hales treats most extensively of the Sacraments in general, Summa p. IV, q. 1–6; which things are here reduced as if into a compendium, though in another order.

II. What a Sacrament is, is taught below in q. 2, dub. 1–3, and in the Breviloquium loc. cit., where also this first question is briefly and excellently resolved, and reasons are adduced why God instituted the Sacraments. But this question is to be understood of the state of fallen nature; but below in d. 2, a. 1, q. 1, 2 there is also treatment of the other states, concerning which the other commentators on Lombard are wont to treat in this place. On this question: Alexander of Hales, loc. cit. q. 1, m. 2, a. 2, 3. — Scotus, here q. 3. — St. Thomas, here q. 1, a. 2, quaestiunc. 4–5 (on the individual states); Summa III, q. 61, a. 1, 3, 4; Summa contra Gentiles IV, c. 56. — B. Albert, here a. 1, 13. — Peter of Tarentaise, here q. 1, a. 3. — Richard of Mediavilla, here a. 2, q. 2, 3, 4. — Durandus, on this and the following q., here q. 2. — Dionysius the Carthusian, here q. 2.

III. As to the following (2nd) question, it is agreed that the Sacraments are signs, and indeed in a threefold mode, namely commemorative, demonstrative, prognostic signs (here ad 4; Breviloquium p. VI, c. 2; St. Thomas, Summa loc. cit. q. 60, a. 3). — Theologians dispute, however, concerning the object of the signification, if there is question of the Sacraments in general, that is, both of the old and of the new law. For some say that they always signify true internal holiness, whether present and to be conferred by the Sacrament, or future and to be effected through something else. This St. Thomas holds (loc. cit. a. 1, 2); whence for those who so judge, causality with respect to the thing signified is not of the essential character of a Sacrament in general; indeed they can be pure signs of the sacred thing that sanctifies man. Hence it follows that the Sacraments both of the new and of the old law agree in a univocal account. But Scotus (here q. 2, n. 9 seq.) concedes indeed that it belongs to the account of all Sacraments properly so taken that they signify internal holiness, but he further requires that they cause the same. From which it follows that according to him the Sacraments of the old law (except circumcision or another remedy against original sin) were not Sacraments save improperly and according to analogy. — But other more recent [authors], with Cano, Bellarmine and also Suarez, distinguish an imperfect or legal holiness from a perfect and internal one; and the former teach that all the Sacraments signify and confer either the one or the other holiness together; but Suarez holds that they indeed always signify true holiness, yet that it is at the same time required that they confer some holiness, at least legal. — St. Bonaventure (here and below in q. 5, where he approves the opinion of Hugh) agrees with St. Thomas and Scotus in assigning the signification of the Sacraments of the old law, which opinion is also insinuated in the Decree for the Armenians (cf. the scholion at q. 3), but he attributes some causality also with respect to legal holiness to all [of them], as is evident from the places noted above and here in dub. 1–3. Alexander of Hales teaches the same. There is a common theological adage, that the Sacraments of the old law made man sacred, but those of the new make the same man holy.

IV. On this 2nd question: Alexander of Hales, loc. cit. q. 1, m. 1, q. 3, m. 3, a. 2, q. 5, m. 3, a. 1, § 3. — Scotus in both Scripta, here q. 2, and also q. 3, n. 8. — B. Albert, here a. 6, 7. — Peter of Tarentaise, here q. 1, a. 4. — Richard of Mediavilla, here a. 1, q. 3. — Dionysius the Carthusian, here q. 1 and 6.

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Apparatus Criticus

1
Ut insinuat August., in Ioan. Evang. tr. 72. n. 3. Cfr. infra d. 8. a. 3 q. 1. fundam. 1. Quod autem Deus potentiam creandi sibi reservaverit, docet S. Bonav. II. Sent. d. 1. p. 1. n. 2. q. 2. — Inferius pro potentiam reparandi cod. 7. potentiam recreandi.
As Augustine intimates, on the Gospel of John tr. 72, n. 3. Cf. below d. 8, a. 3, q. 1, fundam. 1. That God reserved the power of creating to himself, St. Bonaventure teaches, II Sent., d. 1, p. 1, n. 2, q. 2. — Below, for potentiam reparandi (the power of repairing) codex 7 [reads] potentiam recreandi (the power of re-creating).
2
Secundum Aristot., II. Topic. c. 2. Cfr. III. Sent. Prolegom. pag. V col. 2. in fine. Cod. B addit brevis, edd. eligibilis, cod. K (I a secunda manu) legit in paucioribus virtus magis apparet. — De maiori, quae etiam est secundum Aristot. et in qua pro semper codd. 11 N Y aa rem, et pro quanto cod. Z quanto plus, vide tom. III. pag. 277, nota 1.
According to Aristotle, Topics II, c. 2. Cf. III Sent., Prolegomena, p. V, col. 2, at the end. Codex B adds brevis (the short), the editions eligibilis (the more eligible), codex K (and I, by a second hand) reads in paucioribus virtus magis apparet (in fewer [means] power appears the more). — On the major [premiss], which is also according to Aristotle, and in which for semper (always) codices 11, N, Y, aa [read] rem, and for quanto (the more) codex Z [reads] quanto plus (the more by far), see tome III, p. 277, note 1.
3
Respicitur Matth. 7, 14: Arcta via est, quae ducit ad vitam. — Paulo inferius voci Sacramenta cod. aa praemittit ipsa, et subinde post erat cod. Z addit bona.
Matthew 7:14 is regarded: Narrow is the way which leads to life. — A little below, codex aa prefixes ipsa (these very) to the word Sacramenta, and thereupon after erat codex Z adds bona (good).
4
Cfr. tom. III. pag. 891, nota 4, ubi plura de hoc ex Bernardo allata sunt.
Cf. tome III, p. 891, note 4, where more on this is adduced from Bernard.
5
Matth. 9, 12: Non est opus valentibus medicus, sed male habentibus. — De ultima propositione arg., quae asserit, etiam in statu naturae non lapsae sine Sacramentis gratiam et virtutes donandas fuisse, cfr. etiam II. Sent. d. 29. per totam. — Inferius post alias cod. M addit licet non cecidisset. Finem arg. cod. O exhibet sic: pari ratione medicamenta essent ei danda scilicet Sacramenta.
Matthew 9:12: The healthy have no need of a physician, but those who are ill. — On the last proposition of the argument, which asserts that even in the state of unfallen nature grace and the virtues would have been given without the Sacraments, cf. also II Sent., d. 29, throughout. — Below, after alias (otherwise) codex M adds licet non cecidisset (although he had not fallen). Codex O gives the end of the argument thus: by parity of reasoning medicines would have to be given to him, namely the Sacraments.
6
Vide tom. III. pag. 814, nota 3. — Post conveniens in edd. additur sibi.
See tome III, p. 814, note 3. — After conveniens (fitting) in the editions sibi (for him) is added.
7
Cfr. III. Sent. d. 2. a. 2. per totum. Ipsum arg. insinuat Hugo a S. Vict., de Sacram. p. IX. c. 2. et 6: Quia enim totus homo corruptus erat, totum, quod hominis foris erat, ad Sacramentum sumendum erat, ut totum in Sacramento foris sanctificetur, et in toto virtus Sacramenti intus remedium operetur. — Inferius pro aliquid plures codd. aliquod.
Cf. III Sent., d. 2, a. 2, throughout. The argument itself Hugh of St. Victor intimates, on the Sacraments p. IX, c. 2 and 6: For since the whole man was corrupted, the whole of what was outwardly of man had to be taken up into the Sacrament, that the whole might be sanctified outwardly in the Sacrament, and in the whole the power of the Sacrament might work the remedy inwardly. — Below, for aliquid (something) several codices [read] aliquod.
1
Libr. XIX. c. 11: In nullum autem nomen religionis seu verum seu falsum coagulari homines possunt, nisi aliquo signaculorum vel Sacramentorum visibilium consortio colligentur. — Pro exteriora codd. A E I K aa extrinseca. Circa finem arg. pro rei sacrae Vat. sacra. — Cfr. lit. Magistri hic c. 2. 4.
Book XIX, c. 11: But into no name of religion, whether true or false, can men be congealed, unless they be bound together by some fellowship of visible little-signs or of Sacraments. — For exteriora (exterior) codices A, E, I, K, aa [read] extrinseca (extrinsic). Near the end of the argument, for rei sacrae (of a sacred thing) the Vatican [edition reads] sacra (sacred [signs]). — Cf. the Master's text here, c. 2, 4.
2
Codd. A E y aa qua. Inferius pro etiam edd. denique.
Codices A, E, y, aa [read] qua (whereby). Below, for etiam (also) the editions [read] denique (finally).
3
Praefatio de Cruce ex Missal. Rom.: Qui in ligno vincebat, in ligno quoque vinceretur. August., de Vera Relig. c. 24. n. 45: Nam in quem locum quisque ceciderit, ibi debet incumbere, ut surgat. — Mox plurimi codd. Sed quia pro Sic quia.
The Preface of the Cross from the Roman Missal: That he who was conquering by the wood might also be conquered upon the wood. Augustine, On True Religion c. 24, n. 45: For into whatever place anyone has fallen, there he must lean, that he may rise. — Shortly afterward very many codices [read] Sed quia (but because) for Sic quia (thus because).
4
Codd. A E L M O R S U (V primitus) X praeceptione. Cfr. tom. III. pag. 809, nota 12.
Codices A, E, L, M, O, R, S, U (V originally), X [read] praeceptione (by the precept). Cf. tome III, p. 809, note 12.
5
Hic c. 5. — Paulo ante pro non inevitabilitatis cod. E non tamen inevitabilitatis.
Here, c. 5. — A little before, for non inevitabilitatis (not of inevitability) codex E [reads] non tamen inevitabilitatis (yet not of inevitability).
6
Epist. 1. Cor. 3, 9: Dei enim sumus adiutores. Cfr. II. Sent. d. 26. q. 2. — Verbo disponere codd. K aa addunt vero.
Epistle, 1 Corinthians 3:9: For we are God's fellow-workers. Cf. II Sent., d. 26, q. 2. — To the word disponere (to dispose) codices K, aa add vero (indeed).
7
Psalm. 24, 10: Universae viae Domini misericordia et veritas. Cfr. III. Sent. d. 20. q. 2. in corp., ubi verba haec exponuntur de reparatione generis humani.
Psalm 24:10: All the ways of the Lord are mercy and truth. Cf. III Sent., d. 20, q. 2, in the body, where these words are expounded of the reparation of the human race.
8
Liber. I. de Sacram. p. IX. c. 8, ubi ait: Tria ergo simul sunt, fides, Sacramentum et opus. In fide Christiano fortitudo tribuitur, in Sacramentis arma, in operibus bonis tela, contra diabolum pugnaturo. Cfr. ibid. p. X. c. 9. — De ultima solutionis propositione cfr. infra d. 4. p. 1. n. 1. q. 2. — Inferius post non absolvit a poena cod. K addit principaliter.
Book I, on the Sacraments p. IX, c. 8, where he says: Three things therefore are together: faith, the Sacrament, and work. In faith fortitude is granted to the Christian who is to fight against the devil, in the Sacraments [his] arms, in good works [his] missiles. Cf. ibid. p. X, c. 9. — On the last proposition of the solution, cf. below d. 4, p. 1, n. 1, q. 2. — Below, after non absolvit a poena (does not absolve from punishment) codex K adds principaliter (principally).
9
Cfr. August., de Vera Relig. c. 17. n. 33. seqq. — Mox pro eam plures codd. eas, codd. A W cc ens. Subinde post ostenderetur codd. II Z addunt via.
Cf. Augustine, On True Religion c. 17, n. 33 ff. — Shortly, for eam (it) several codices [read] eas (them), codices A, W, cc ens. Thereupon after ostenderetur (might be shown) codices II, Z add via (the way).
10
Codd. II K L V quae, codd. A E I quod … quae. Inferius pro currus in equis Vat. rotae in curribus et vela in navibus; sed vide tom. III. pag. 892, nota 2, verba Bernardi. Post pauca pro reparatur edd. redditur.
Codices II, K, L, V [read] quae, codices A, E, I quod … quae. Below, for currus in equis (chariots in horses) the Vatican [edition reads] rotae in curribus et vela in navibus (wheels in chariots and sails in ships); but see tome III, p. 892, note 2, the words of Bernard. After a few [words], for reparatur (is restored) the editions [read] redditur (is rendered).