Bonaventure — Opera Omnia

Dist. 10, Part 1, Art. 1, Q. 1

Book IV: On the Sacraments · Distinction 10

Textus Latinus

p. 216

Articulus Unicus. De veritate et modo praesentiae Christi in Sacramento altaris.

Quaestio I. Utrum Christus sit in Sacramento altaris secundum veritatem.

Et quod sit in altari secundum veritatem, videtur:

1. Quia Dominus¹ dixit: Hoc est corpus meum: ergo si mentiri non potuit, quod demonstravit fuit corpus suum; et dedit illum ritum, secundum quem ipse confecit: ergo cum modo conficitur secundum illum ritum, verum corpus Christi est in altari. Si dicas, quod illud non intelligitur per identitatem, sed per significationem, sicut illud²: Petra est Christus; ergo secundum hoc per significationem similiter posset dici de manna, agno paschali et sacrificio Melchisedech: tunc ergo non erit differentia inter Sacramentum novae legis et veteris.

2. Item, primae ad Corinthios decimo³: Panis, quem frangimus, nonne participatio corporis Domini est? ergo etc. Si dicas, quod hoc similiter dicitur per significationem: contra: Apostolus postea infert undecimo capitulo: Itaque qui manducat et bibit indigne reus est corporis et sanguinis Domini. Sed si hoc verum esset, quia signum; tunc similiter, quia haec vox Christus est signum, qui pronuntiaret in peccato, esset reus corporis et sanguinis; quod falsum est.

3. Item, Matthaei ultimo⁴: Ecce ego vobiscum sum usque ad consummationem saeculi. Constat, quod hoc non dicit quantum ad Apostolos, quia ante sunt mortui: ergo quantum ad credentes; sed non quantum ad effectum divinitatis et gratiae — quia secundum divinitatem est cum omnibus hominibus, secundum gratiam non est semper cum fidelibus omnibus — intelligit ergo secundum humanitatem. Sed hoc non visibiliter, sed sub Sacramento: ergo etc.

4. Item, ratione videtur: quia caro Christi vere est cibus⁵; sed cibus, qui non exponitur ad cibandum, est frustra: ergo si caro Christi non est frustra, exponitur ad cibandum. Sed non in se nec visibiliter, ne generet horrorem: ergo est vera caro Christi sub Sacramento.

5. Item, Christus pro salute nostra carnem suam veram exposuit ad patiendum, cum adhuc essemus iniusti⁶: ergo si multo magis debet diligere iustos, carnem ergo suam veram exponet ad reficiendum, non tantum signa: ergo etc.

6. Item, «ars et virtus circa difficile⁷», et quanto difficilius est credere, tanto magis meritorium: sed quod Christus sit in Sacramento sicut in signo tantum, nullam habet difficultatem; quod autem sit in Sacramento veraciter, sicut in caelo, hoc maximam habet difficultatem: ergo hoc maxime meritorium est credere. Ergo si debuit facere, quod magis esset meritorium; patet etc.

Contra: 1. Ostenditur, quod non sit ibi secundum veritatem, primo per impossibilitatem: quia corpus Christi non ante erat in altari, et nunc est: ergo aliquo genere motus est mutatum; sed non mutatione locali, quia tunc a caelo recederet⁸: ergo aliquo alio genere mutationis. Sed aliae species motus solum cadunt circa mutabile et alterabile; corpus autem Christi glorificatum impossibile est variari: ergo etc.

2. Item, nihil est nec potest esse extra terminum substantiae suae⁹; sed corpus Christi in caelo existens habet ibi terminum suae substantiae: ergo impossibile est, quod sit alibi quam in caelo: ergo impossibile est, quod sit secundum veritatem in hoc Sacramento: ergo si est ibi, est solum sicut in signo.

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3. Item, hoc ipsum ostenditur propter congruitatem: quia Sacramenta instituta sunt propter humiliationem, ut homo in inferioribus se quaereret et inveniret salutem¹⁰: ergo cum corpus Christi verum non sit inferius, non congruit Sacramento.

4. Item, omnia Sacramenta sunt ad Dei honorificationem et reverentiam; sed si corpus Christi verum esset ibi; cum reverentia sit a loco, in quo est, se elongare, sicut dictum est Moysi, Exodi tertio¹¹: Solve calceamentum etc., nullus deberet ad hoc Sacramentum accedere. Si ergo institutum est, ut homo accedat, salva reverentia; non est ibi corpus verum.

5. Item, hoc ipsum ostenditur etiam propter inutilitatem: quia Ioannis sexto¹² dicitur: Caro non prodest quidquam: ergo caro secundum sui veritatem non reficit: ergo si non debet in hoc Sacramento esse aliquid, quod non prosit, non ergo est ibi Christus secundum carnem.

6. Item, gratia, quae datur in hoc Sacramento, est a Deo; sed Deus Christus aeque bene operatur ubi non est secundum praesentiam corporis, sicut ubi est, — sicut patet in filio reguli, unde reprehenditur regulus, quia corporalem praesentiam quaerebat¹³ — ergo nulla esset ibi utilitas.

Conclusio. Christum esse in Sacramento altaris secundum veritatem, et fidei pietas docet et Sacramenti dignitati congruit.

Respondeo: Sicut tangit Magister^1b, opinio quorundam fuit et error pessimus, quod Christus non esset in altari nisi tantum sicut in signo; et dicitur manducari, quia signum eius accipitur et manducatur. Et hoc quidem volunt habere per simile in aliis, quia in aqua baptismi non est gratia sicut contenta, sed tantum sicut in signo. Et ad hoc quidem videntur pietate moveri, quasi nemo sit dignus tangere, nedum comedere veram carnem Dei. — Sed iste est error pessimus et contra pietatem fidei, quae tantum sibi beneficium a Deo datum recognoscit et gratias agit, quod in carne sua et natura propria nobiscum sit. — Est etiam contra Sacramenti dignitatem et excellentiam, in quo relucet divina potentia, sapientia et bonitas altius ceteris Sacramentis; unde cetera Sacramenta excellit et quasi consummativum est aliorum omnium^2b, sicut caritas omnium virtutum.

Primum igitur hic manifestatur Dei potentia in operis singularitate. Cum enim panis in Christi corpus verum et integrum in multis altaribus convertitur, nullo remanente communi^3b, et subito hoc fit: ostendit se Deus posse supra omnem potentiam operativam in conversione, supra imaginativam in hoc, quod idem est in pluribus locis, supra intellectivam in hoc, quod tam magnum et integrum in tam parva specie facit existere non contractum^4b.

1. Ex hoc patet responsio ad illud quod obiicitur de impossibilitate. — Dicendum enim est, quod quamvis natura hoc non possit facere neque ratio intelligere, tamen Deus potest multa in corpus Christi convertere; et ex hoc corpus Christi est in multis locis, non per mutationem, quae fit in Christo, sed in pane, qui convertitur in ipsum^5b.

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2. Similiter patet aliud. Quamvis enim corpus Christi terminum^1c habeat in caelo quantum ad existentiam naturalem, non tamen habet quantum ad potestatem conversionis, secundum quam alibi potest corpus converti in ipsum: et ideo illa virtute supernaturali fit alibi, qua aliud convertitur in ipsum; et hoc melius patebit in tertio problemate.

Relucet autem sapientia in congruitate. Christus enim Dominus noster satis magnum populum Domino acquisierat, ipsos in suo corpore mystico uniendo. In hoc autem corpore, quod est Ecclesia, sunt multi et diversi, sunt viatores et infirmi, sunt etiam quotidianis peccatis circumdati. Quia sunt multi in uno corpore, indigent connexione; quia viatores, indigent refectione; quia quotidianis peccatis implicati, indigent oblatione^2c; et haec quidem non tantum interius fienda erant per gratiam virtutum, sed exterius per gratiam Sacramentorum. — Congruum ergo fuit, ut haberent unum exterius connectens, sicut habebant unum interius; sed illud unum debuit esse ubi erant membra, et ita, cum in multis locis sint membra, debuit tale esse, quod congrueret esse in multis locis. Sed hoc non est nisi Deus, vel Divinitati unitum; sed Deus est interius, Divinitati unitum est corpus Christi: ergo corpus Christi debuit dari in Sacramento exteriori, quod est unum, in quo omnes fideles uniuntur in manducando unam et eandem escam^3c. — Congruebat etiam, ut haberent exterius reficiens in Sacramento; sed reficiens animam non est nisi Deus, vel Deo unitum; et hoc est corpus Christi verum: et ita congruum fuit, ut corpus Christi verum in Sacramento isto esset. — Congruebat etiam ut haberent oblationem exteriorem; sed Dominus unica oblatione offerendo se omnes alias oblationes evacuaverat: ergo si non debuit reficere quod destruxerat, debuit dare nobis illam eandem, quam obtulit, et non aliam^4c. Ergo sicut corpus Christi verum fuit oblatum in cruce, ita sacrificatur in altari.

3. Et ex hoc patet, quod non valet, quod obiicit propter congruitatem. — Quod^5c obiicit, quod homo non humiliatur in hoc Sacramento; dicendum, quod immo, quia in signo exteriori visibili est humiliatio. Praeterea, in hoc super-omnia humiliatur et captivatur hominis intellectus^6c, quia credere compellitur quod nullatenus potest comprehendere. Praeter hoc etiam in hoc Sacramento est exemplum totius humilitatis, quia Dominus maiestatis tam modico et paupere pallio adhuc in exemplum humilitatis et paupertatis vestitur.

4. Ad illud quod obiicitur de reverentia, dicendum, quod reverentia non tantum fit Deo^7c recedendo, sed etiam humiliter ad ipsum accedendo, maxime, cum ipse vocat, quia, si homo non iret, cum vocatur, non esset reverentia, sed stultitia.

Apparet etiam tertio divina bonitas in utilitate. Nam ex hoc, quod Christus est ibi corporaliter praesens, fidei meritum augetur, dum hoc credit quod nullatenus ratione cognoscit. Caritatis etiam devotio inflammatur, quando sentit Dominum sibi praesentem in carne; sicut enim ad praesentiam ignis expellitur frigus, sic ad praesentiam carnis Christi expellitur tepor. Unde Damascenus^8c dicit, quod «caro Christi est tanquam carbo ignitus». Item, spei fiducia sublevatur; dum enim ipsum eundem offert Patri, qui oblatus est in cruce; quis est, qui non confidat exaudiri?

5. Per hoc etiam patet, quod obiicit de inutilitate, quia quod dicit Dominus: Caro non prodest quidquam, intelligit: carnaliter intelligenti^9c. Ille autem intelligit carnaliter, non qui intelligit carnem esse praesentem, sed qui intelligit, Christum manducari secundum quod comeditur caro cuiuslibet animalis per frusta. Sed tamen multum prodest eam veraciter assumenti sub Sacramento.

6. Similiter patet aliud, quia praesentia corporis non auget Dei virtutem; sed congruum est, quod Dominus ex sua praesentia corporali aliquod munus specialius tribuat; et licet non valeat illi qui credit, eum non posse operari, nisi ubi est corporaliter; credenti tamen multum valet, sicut multum valuit Zachaeo praesentia corporis^10c.

Scholion

p. 218

I. Inter plures antiquos haereticos, qui veram realemque Christi in ss. Sacramento praesentiam impugnarunt, famosus est Berengarius Turonensis († 1088); quem errorem etiam pleraeque sectae saeculi XIII. cum Waldensibus, et saeculi XVI. cum Carlostadio et Calvino professi sunt. Contra istos veritas catholica multis Ecclesiae decretis definita est (cfr. contra Berengarium retractatio eius apud Denzinger, Enchiridion, n. 298, item contra Wicleff et Huss artic. Martini V. n. 560. 551, et p. 219praecipue Concil. Trident. Sess. XIII. c. I. et can. I. seqq. — Hanc saluberrimam veritatem Seraphicus Doctor hic etiam rationibus congruentiae praeclaris defendit.

De hac 1. quaestione: Alex. Hal., S. p. IV. q. 10. m. 7. a. 3. § 1-3. — Scot., hic q. I. — S. Thom., hic q. I. a. 1; S. III. q. 75. a. 1; S. c. Gent. IV. c. 62. seqq. — B. Albert., hic a. 1. — Petr. a Tar., hic q. I. a. 1. quaestiunc. I. — Richard. a Med., hic a. 1. q. I. — Durand., hic q. I. — Dionys. Carth., de hac et seq. q. hic q. 1.

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English Translation

Article Unique. On the truth and mode of the presence of Christ in the Sacrament of the altar.

Question I. Whether Christ is in the Sacrament of the altar according to truth.

That he is on the altar according to truth seems to be the case:

1. Because the Lord¹ said: This is my body: therefore, since he could not lie, what he indicated was his body; and he gave that rite according to which he himself consecrated: therefore, since it is now consecrated according to that rite, the true body of Christ is on the altar. If you say that this is not to be understood by identity, but by signification, like that text²: The Rock was Christ; then accordingly, by signification, the same could likewise be said of the manna, the paschal lamb, and the sacrifice of Melchizedek: then therefore there will be no difference between the Sacrament of the new law and that of the old.

2. Likewise, in the first to the Corinthians, the tenth³: The bread which we break, is it not the participation of the body of the Lord? therefore etc. If you say that this too is said by signification: on the contrary: the Apostle afterwards adds in the eleventh chapter: Therefore whoever eats and drinks unworthily is guilty of the body and blood of the Lord. But if this were true because it is a sign; then likewise, since this word Christ is a sign, whoever should utter it in sin would be guilty of the body and blood; which is false.

3. Likewise, in the last [chapter] of Matthew⁴: Behold, I am with you until the consummation of the age. It is established that he does not say this with respect to the Apostles, since they died beforehand: therefore with respect to believers; but not with respect to the effect of divinity and grace — since according to divinity he is with all men, and according to grace he is not always with all the faithful — therefore he understands it according to his humanity. But this not visibly, but under the Sacrament: therefore etc.

4. Likewise, it seems so by reason: because the flesh of Christ is truly food⁵; but food which is not set forth for feeding is in vain: therefore if the flesh of Christ is not in vain, it is set forth for feeding. But not in itself nor visibly, lest it generate horror: therefore the true flesh of Christ is under the Sacrament.

5. Likewise, Christ for our salvation set forth his true flesh to suffer, while we were still unjust⁶: therefore if he ought to love the just much more, he will then set forth his true flesh for refreshing, not merely signs: therefore etc.

6. Likewise, «art and power are concerned with the difficult⁷», and the more difficult it is to believe, the more meritorious: but that Christ should be in the Sacrament only as in a sign has no difficulty; whereas that he should be in the Sacrament truly, as in heaven, has the greatest difficulty: therefore to believe this is most meritorious. Therefore if he ought to do what would be more meritorious; it is clear etc.

On the contrary: 1. It is shown that he is not there according to truth, first by impossibility: because the body of Christ was not before on the altar, and now is: therefore it has been changed by some kind of motion; but not by local motion, since then it would depart from heaven⁸: therefore by some other kind of change. But the other species of motion fall only about what is changeable and alterable; but it is impossible for the glorified body of Christ to be varied: therefore etc.

2. Likewise, nothing is nor can be outside the boundary of its own substance⁹; but the body of Christ existing in heaven has there the boundary of its substance: therefore it is impossible for it to be anywhere but in heaven: therefore it is impossible for it to be according to truth in this Sacrament: therefore if it is there, it is only as in a sign.

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3. Likewise, this same thing is shown on account of congruity: because the Sacraments were instituted on account of humiliation, that man might seek and find salvation in lower things¹⁰: therefore since the true body of Christ is not lower, it is not congruous to the Sacrament.

4. Likewise, all the Sacraments are for the honoring and reverence of God; but if the true body of Christ were there; since reverence is to withdraw from the place in which it is, as was said to Moses, in the third [chapter] of Exodus¹¹: Loose your sandal etc., no one ought to approach this Sacrament. If therefore it was instituted that man should approach, with reverence preserved; the true body is not there.

5. Likewise, this same thing is shown also on account of uselessness: because in the sixth [chapter] of John¹² it is said: The flesh profits nothing: therefore the flesh according to its truth does not refresh: therefore if there ought not to be in this Sacrament anything that does not profit, then Christ is not there according to the flesh.

6. Likewise, the grace which is given in this Sacrament is from God; but God-Christ works equally well where he is not according to bodily presence, as where he is, — as is clear in the case of the ruler's son, whence the ruler is reproached because he sought a bodily presence¹³ — therefore there would be no usefulness there.

Conclusion. That Christ is in the Sacrament of the altar according to truth, both the piety of faith teaches and the dignity of the Sacrament requires.

I respond: As the Master touches upon^1b, the opinion of certain men was — and a most wicked error — that Christ was not on the altar except only as in a sign; and he is said to be eaten because his sign is received and eaten. And they wish to support this by a likeness in other things, since in the water of baptism grace is not present as contained, but only as in a sign. And to this indeed they seem to be moved by piety, as if no one were worthy to touch, much less to eat, the true flesh of God. — But this is a most wicked error and against the piety of faith, which acknowledges so great a benefit given to it by God and gives thanks, that he is with us in his own flesh and proper nature. — It is also against the dignity of the Sacrament and its excellence, in which the divine power, wisdom, and goodness shine forth more loftily than in the other Sacraments; whence it surpasses the other Sacraments and is, as it were, the consummation of all the others^2b, as charity is of all the virtues.

First, therefore, here is manifested the power of God in the singularity of the work. For when the bread is converted into the true and whole body of Christ on many altars, with nothing common remaining^3b, and this happens suddenly: God shows himself to be able beyond all operative power in the conversion, beyond the imaginative [power] in this, that the same thing is in several places, beyond the intellective [power] in this, that he makes so great and whole a thing to exist uncontracted in so small a species^4b.

1. From this is clear the response to the objection raised concerning impossibility. — For it must be said that, although nature cannot do this nor reason understand it, yet God can convert many things into the body of Christ; and from this the body of Christ is in many places, not by a change which occurs in Christ, but in the bread, which is converted into him^5b.

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2. The other [objection] is likewise clear. For although the body of Christ has its boundary^1c in heaven with respect to natural existence, yet it does not have it with respect to the power of conversion, according to which the body can be converted into him elsewhere: and therefore by that supernatural power it comes to be elsewhere, by which another thing is converted into him; and this will be made clearer in the third problem.

But wisdom shines forth in the congruity. For Christ our Lord had acquired a sufficiently great people for the Lord, by uniting them in his mystical body. But in this body, which is the Church, there are many and diverse, there are wayfarers and the infirm, there are also those surrounded by daily sins. Because they are many in one body, they need connection; because they are wayfarers, they need refreshment; because they are entangled in daily sins, they need oblation^2c; and these things were to be done not only interiorly through the grace of the virtues, but exteriorly through the grace of the Sacraments. — It was therefore congruous that they should have one exterior connecting [thing], just as they had one interior [thing]; but that one thing had to be where the members were, and so, since the members are in many places, it had to be such as was congruous to be in many places. But this is none other than God, or what is united to the Divinity; but God is interior, and the body of Christ is united to the Divinity: therefore the body of Christ had to be given in an exterior Sacrament, which is one, in which all the faithful are united in eating one and the same food^3c. — It was also congruous that they should have an exterior refreshing [thing] in the Sacrament; but what refreshes the soul is none other than God, or what is united to God; and this is the true body of Christ: and so it was congruous that the true body of Christ should be in this Sacrament. — It was also congruous that they should have an exterior oblation; but the Lord, by offering himself in a single oblation, had emptied out all other oblations: therefore if he ought not to restore what he had destroyed, he had to give us that same thing which he offered, and not another^4c. Therefore just as the true body of Christ was offered on the cross, so it is sacrificed on the altar.

3. And from this is clear that the objection from congruity does not hold. — As to what it objects, that man is not humbled in this Sacrament^5c; it must be said that, on the contrary, [he is], because in the exterior visible sign there is humiliation. Moreover, in this above all things the intellect of man is humbled and made captive^6c, because it is compelled to believe what it can in no way comprehend. Besides this, in this Sacrament there is also an example of all humility, since the Lord of majesty is still clothed in so small and poor a cloak, as an example of humility and poverty.

4. To the objection concerning reverence, it must be said that reverence is shown to God not only by withdrawing^7c, but also by humbly approaching him, especially when he himself calls, since, if a man did not go when called, it would not be reverence, but folly.

There appears also, thirdly, the divine goodness in usefulness. For from this, that Christ is there bodily present, the merit of faith is increased, while it believes what it in no way knows by reason. The devotion of charity is also kindled, when it senses the Lord present to it in the flesh; for just as at the presence of fire cold is driven out, so at the presence of the flesh of Christ lukewarmness is driven out. Whence Damascene^8c says that «the flesh of Christ is as a burning coal». Likewise, the confidence of hope is raised up; for while one offers to the Father that very same one who was offered on the cross; who is there who would not trust to be heard?

5. By this is also clear what it objects concerning uselessness, namely that what the Lord says: The flesh profits nothing, he understands: to one understanding carnally^9c. But he understands carnally, not who understands the flesh to be present, but who understands that Christ is eaten in the way the flesh of any animal is eaten in pieces. But nevertheless it greatly profits the one truly receiving it under the Sacrament.

6. The other [objection] is likewise clear, since the presence of the body does not increase the power of God; but it is congruous that the Lord from his bodily presence should bestow some more special gift; and although it is of no avail to the one who believes that he cannot work except where he is bodily; yet to the believer it is of great avail, just as the presence of his body availed much to Zacchaeus^10c.

Scholion

p. 218

I. Among the many ancient heretics who attacked the true and real presence of Christ in the most holy Sacrament, famous is Berengarius of Tours († 1088); which error also most of the sects of the thirteenth century with the Waldensians, and of the sixteenth century with Carlostadt and Calvin, professed. Against these the Catholic truth has been defined by many decrees of the Church (cf. against Berengarius his retraction in Denzinger, Enchiridion, n. 298, likewise against Wycliffe and Huss the articles of Martin V, n. 560, 551, and p. 219especially the Council of Trent, Session XIII, c. I and can. I ff. — This most salutary truth the Seraphic Doctor here also defends with brilliant reasons of congruity.

On this 1st question: Alex. of Hales, S. p. IV q. 10 m. 7 a. 3 § 1-3. — Scotus, here q. I. — S. Thomas, here q. I a. 1; S. III q. 75 a. 1; S. c. Gent. IV c. 62 ff. — B. Albert, here a. 1. — Petr. a Tar., here q. I a. 1 quaestiunc. I. — Richard of Middleton, here a. 1 q. I. — Durandus, here q. I. — Dionysius the Carthusian, on this and the following question, here q. 1.

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Apparatus Criticus

1
Codd. G H M U Z corpus Christi.
Codices G H M U Z [read] the body of Christ.
2
Plurimi codd. male damnabant.
Most codices wrongly [read] damnabant.
3
Matth. 26, 26; Marc. 14, 22; Luc. 22, 19. — Inferius post dedit codd. W Y addunt illis (Alex. Hal. aliis). Cfr. supra d. 8. p. I. a. 2. q. 3.
Matt. 26:26; Mark 14:22; Luke 22:19. — Below, after dedit, codices W Y add illis (Alexander of Hales [and] others). Cf. above, d. 8, p. I, a. 2, q. 3.
4
Epist. 1. Cor. 10, 4: Petra autem erat Christus. Cfr. hic lit. Magistri, c. 1. — De seqq. vide supra d. 8. p. I. a. I. q. 2.
1 Cor. 10:4: And the Rock was Christ. Cf. here the text of the Master, c. 1. — On what follows, see above d. 8, p. I, a. I, q. 2.
5
Vers. 16. Plurimi codd. cum edd. Panis, quem frangimus, corpus Domini est. — Seq. textus est ibid. 11, 27: Itaque quicumque manducaverit panem hunc, vel biberit calicem Domini indigne, reus erit corporis etc.
Verse 16. Most codices with the editions [read] The bread which we break is the body of the Lord. — The following text is ibid. 11:27: Therefore whoever shall eat this bread, or drink the cup of the Lord unworthily, shall be guilty of the body etc.
6
Vers. 20, ubi Vulgata post vobiscum sum addit omnibus diebus. — Inferius post Apostolos cod. X subiungit tantum; subinde ex codd. B E F G K L aa supplevimus ante, pro quo alii codd. vel autem, vel quandoque, vel aliquando.
Verse 20, where the Vulgate after I am with you adds all days. — Below, after the Apostles, codex X adds only; thereupon from codices B E F G K L aa we have supplied beforehand, for which other codices [have] either however, or at one time, or at some time.
7
Ioan. 6, 56. — Inferius pro nec visibiliter Vat. scilicet visibiliter.
John 6:56. — Below, for nor visibly, the Vatican [edition reads] namely visibly.
8
Vide Rom. 5, 6. seqq. et 1. Petr. 3, 18. — In fine arg. pro signa aliquot codd. signum, edd. in signum.
See Rom. 5:6 ff. and 1 Pet. 3:18. — At the end of the argument, for signs several codices [have] sign, the editions for a sign.
9
Aristot., II. Ethic. c. 3. — In fine arg. pro esset meritorium codd. A E F G L V esset meritum [cod. U ad meritum].
Aristotle, Nicomachean Ethics II, c. 3. — At the end of the argument, for would be meritorious codices A E F G L V [have] would be merit [codex U: toward merit].
10
Ut docet Damasc., IV. de Fide orthod. c. 13. — Aliae species motus sunt «generatio, corruptio, augmentum, diminutio, alteratio», quae enumerantur ab Aristot., de Praedicam. c. de Motu. Cfr. tom. I. pag. 664, nota 4, et tom. III. pag. 111, nota 11.
As Damascene teaches, On the Orthodox Faith IV, c. 13. — The other species of motion are «generation, corruption, increase, diminution, alteration», which are enumerated by Aristotle, Categories, c. on Motion. Cf. tom. I, p. 664, note 4, and tom. III, p. 111, note 11.
11
Aristot., IV. Phys. text. 14. (c. 2.): Si igitur locus est quod primum continet unumquodque corpus, terminus utique erit; quare videbitur species ac forma cuiusque locus esse, quo terminatur magnitudo et materia magnitudinis; haec [aliae versiones: hic] enim est uniuscuiusque terminus.
Aristotle, Physics IV, text 14 (c. 2): If therefore place is what first contains each body, it will indeed be a boundary; whence the species and form of each thing will seem to be its place, by which the magnitude and the matter of the magnitude is bounded; for this [other versions: here] is the boundary of each thing.
12
Ut dictum est supra lit. Magistri, d. 1. c. 6, et Comment. p. 1. q. I. in corp. necnon dub. 8. — Superius pro congruitatem cod. X melius incongruitatem.
As was said above in the text of the Master, d. 1, c. 6, and the Commentary, p. 1, q. I, in the body, as well as doubt 8. — Above, for congruity, codex X better [reads] incongruity.
13
Vers. 5. — Superius pro honorificationem codd. F G I L honorem, cod. H honorationem, cod. aa honorificentiam.
Verse 5. — Above, for honoring, codices F G I L [have] honor, codex H honoration, codex aa honorificence.
1b
Vers. 64. Cfr. hic lit. Magistri, c. 1.
Verse 64. Cf. here the text of the Master, c. 1.
2b
Ioan. 4, 48: Nisi signa et prodigia videritis, non creditis. Cfr. Gregor., II. Homil. in Evang. homil. 28. n. 1.
John 4:48: Unless you see signs and wonders, you do not believe. Cf. Gregory, Homilies on the Gospel II, homily 28, n. 1.
3b
Hic in lit. c. 1. Cfr. etiam Innoc. III., IV. de Sacro altaris Mysterio, c. 35, et C. Ego Berengarius (42.), de Consecrat. d. 2.
Here in the text, c. 1. Cf. also Innocent III, On the Sacred Mystery of the Altar IV, c. 35, and the canon Ego Berengarius (42), de Consecratione, d. 2.
4b
Ut docet Dionys., de Eccles. Hierarch. c. 3. p. 1. — Post omnium virtutum in cod. aa subiungitur unde sicut caritas habet idem pro obiecto et pro fine [cfr. III. Sent. d. 36. q. 6.], sic in hoc Sacramento est idem significatum et contentum.
As Dionysius teaches, Ecclesiastical Hierarchy c. 3, p. 1. — After of all the virtues codex aa adds whence, just as charity has the same thing for its object and for its end [cf. III Sent. d. 36 q. 6], so in this Sacrament the signified and the contained are the same.
5b
Cod. O supplet subiecto [materia corporibus communis subiectum vocatur ab Aristot., VII. Metaph. text. 7. seq.], quod codd. T U substituunt pro subito, ita legentes communi et subiecto, sic ostendit etc. Cfr. infra d. 12. p. 1. a. I. q. I. seqq. Edd. omittunt hoc fit.
Codex O supplies subject [matter common to bodies is called the subject by Aristotle, Metaphysics VII, text 7 f.], which codices T U substitute for suddenly, thus reading common and subject, thus he shows etc. Cf. below d. 12, p. 1, a. I, q. I ff. The editions omit this happens.
1c
Cod. B addit suae substantiae, codd. F G I R V legunt corpus Christi tantum habeat esse in caelo.
Codex B adds of its substance, codices F G I R V read that the body of Christ has being only in heaven.
2c
Vat. hic addit multiplici, et inferius post sed cum edd. etiam. Aliquanto superius pro ipsos Vat. ipsum.
The Vatican [edition] here adds manifold, and below after but with the editions [adds] also. Somewhat above, for them the Vatican [reads] it.
3c
Epist. 1. Cor. 10, 3: Et omnes eandem escam spiritalem manducaverunt.
1 Cor. 10:3: And they all ate the same spiritual food.
4c
Edd., omisso dare, hic addunt instituere oblationem. — Cfr. Innocent. III, loc. cit. c. 14.
The editions, omitting to give, here add to institute the oblation. — Cf. Innocent III, loc. cit., c. 14.
5c
Cod. L addit enim, edd. autem.
Codex L adds for, the editions however.
6c
Respicitur II. Cor. 10, 5: In captivitatem redigentes omnem intellectum in obsequium Christi.
Reference is made to 2 Cor. 10:5: Bringing into captivity every understanding unto the obedience of Christ.
7c
Cum codd. A F G (H a secunda manu) IV omisimus a ante Deo, pro quo cod. E ab eo.
With codices A F G (H by a second hand) IV we have omitted a [by] before God, for which codex E [reads] ab eo [from him].
8c
Libr. IV. de Fide orthod. c. 13. Cfr. supra pag. 188, nota 4. — Cod. H idem. ipse offertur pro ipsum eundem offert.
Book IV, On the Orthodox Faith, c. 13. Cf. above p. 188, note 4. — Codex H likewise [reads] he himself is offered for one offers that same one.
9c
Cfr. hic lit. Magistri, c. 1. — Vat. intelligitur de carnaliter intelligente.
Cf. here the text of the Master, c. 1. — The Vatican [reads] it is understood of one understanding carnally.
10c
Vide Luc. 19, 9. — Edd. corporis Christi.
See Luke 19:9. — The editions [read] of the body of Christ. ---