Dist. 10, Part 1
Book IV: On the Sacraments · Distinction 10
Cap. I. De haeresi illorum qui dicunt, corpus Christi non esse in altari nisi in signo.
Sunt item alii praecedentium insaniam transcendentes, qui Dei virtutem iuxta modum naturalium remetientes, audacius ac periculosius veritati contradicunt asserentes, in altari non esse corpus Christi vel sanguinem, nec substantiam panis vel vini in substantiam carnis et sanguinis converti; sed ita Christum dixisse1: Hoc est corpus meum, sicut Apostolus dixit: Petra autem erat Christus. Dicunt enim, ibi esse
corpus Christi tantum in Sacramento, id est in signo, et tantum in signo manducari a nobis. Qui errandi occasionem sumunt a verbis Veritatis, unde2 « prima haeresis facta est in discipulis Christi. Cum enim diceret: Nisi quis manducaverit carnem meam et biberit sanguinem meum, non habebit vitam aeternam; illi non intelligentes dixerunt: Durus est hic sermo; quis potest eum audire? et abierunt retro. Illis discedentibus, instruxit duodecim, qui remanserant: Spiritus est, inquit, qui vivificat; caro nihil prodest. Verba, quae locutus sum vobis, spiritus et vita sunt. Intellexisti spiritualiter? Spiritus et vita sunt. Intellexisti carnaliter? Etiam sic spiritus et vita sunt, sed tibi non sunt. Spiritualiter intellige3 quae locutus sum. Non hoc corpus, quod videtis, manducaturi estis et bibituri illum sanguinem, quem fusuri sunt qui me crucifigent. Sacramentum aliquod vobis commendavi; spiritualiter intellectum vivificabit vos; caro autem non prodest quidquam ».
Sunt etiam alia illorum insaniae fomitem ministrantia. Ait enim Augustinus: « Donec saeculum finiatur, sursum est Dominus; sed tamen etiam hic nobiscum est Veritas, Dominus. Corpus enim, in quo resurrexit, in uno loco esse oportet; veritas autem eius ubique diffusa est ». Item: « Una persona est Deus et homo, ubique per id quod est Deus, in caelo per id quod homo est ». Christus etiam dicit: Pauperes semper habebitis vobiscum, me autem non semper habebitis. His aliisque utuntur praefati haeretici in assertione sui erroris. — Quae ex eadem ratione omnia accipienda sunt. Non enim his negatur, verum corpus Christi a fidelibus sumi vel in altari esse; sed his Veritas Apostolos et in eis nos instruxit, quod ipsius corpus non per partes discerptum, ut putaverunt illi discipuli, qui retro ierunt, sed integrum; nec visibiliter in forma humana, sed invisibiliter sub forma panis et vini corpus et sanguinem nobis traderet. Quem sensum Augustinus4 confirmat dicens: « Ipsum quidem et non ipsum corpus, quod videbatur, manducatur: ipsum invisibiliter, non ipsum visibiliter ». Item: « Etsi necesse est, illud visibiliter celebrari, necesse est tamen, invisibiliter intelligi ». Ita etiam intelligendum est, corpus Christi esse in uno loco, scilicet visibiliter in forma humana; Veritas tamen eius, id est Divinitas, ubique est, eius veritas etiam, id est verum corpus, in omni altari est, ubicumque celebratur. Sic etiam illud intelligendum est: Pauperes semper habebitis vobiscum, me autem non semper habebitis, secundum corporalem praesentiam scilicet, qua cum eis conversabatur. Similiter per id quod homo est, in caelo est,
visibiliter scilicet, invisibiliter autem est in altari, quia non in forma humana apparet, sed forma panis et vini operitur. Unde et invisibilis caro eius dicitur, quae vere est in altari; sed quia non in sua specie apparet, invisibilis dicitur. Ait enim Augustinus: « Hoc quod dicimus, quod modis omnibus approbare contendimus: sacrificium Ecclesiae duobus confici, duobus constare, visibili elementorum specie et invisibili Domini nostri Iesu Christi carne et sanguine; Sacramento et re Sacramenti, id est corpore Christi; sicut Christi persona constat et conficitur ex Deo et homine, cum Christus sit verus Deus et homo; quia omnis res illarum rerum naturam et veritatem in se continet, ex quibus conficitur. Conficitur autem sacrificium Ecclesiae duobus: Sacramento et re Sacramenti, id est corpore Christi. Est igitur Sacramentum et res Sacramenti, id est corpus Christi ». — Ecce invisibilem dixit carnem Christi, quia forma panis operta sumitur et tractatur. Idem corpus Christi dixit esse Sacramentum et rem; ex quo confirmatur quod supra diximus. Deinde addit quod magis movet lectorem: « Caro, inquit, eius est, quam sub forma panis opertam in Sacramento accipimus; et sanguis eius, quem sub vini specie ac sapore potamus. Caro videlicet carnis, et sanguis Sacramentum est sanguinis; carne et sanguine, utroque invisibili, intelligibili, spirituali, significatur corpus Christi visibile et palpabile, plenum gratia et divina Maiestate ».
Attende his diligenter, quia tropo quodam utitur hic Augustinus, quo solent res significantes rerum sortiri vocabula, quas significant. Hic enim visibilis species panis vocatur nomine carnis, et visibilis species vini nomine sanguinis. Invisibilis vero et intelligibilis dicitur caro Christi, quia secundum illam speciem non videtur caro, sed intelligitur; ita et sanguis. Caro ergo invisibilis dicitur esse Sacramentum carnis visibilis, quia species panis, secundum quam illa non videtur caro, est Sacramentum carnis visibilis, quia carne invisibili, id est specie, secundum quam caro Christi non videtur caro, significatur corpus Christi, quod est visibile et palpabile, ubi in sua forma apparet. Ita et de sanguine accipi debet. Quem sensum confirmat Augustinus aperiens, qualiter praedicta intelligenda sint — quia obscure dixerat — consequenter dicens, ita panem vocari corpus Christi, cum vere sit Sacramentum corporis Christi, quod in cruce positum est; sicut ipsa immolatio, quae fit manibus sacerdotis, vocatur Christi passio, non rei veritate, sed significandi mysterio5, et sicut « Sacramentum fidei dicitur fides ».
Pars II.
Satis responsum est haereticis et obiectionibus eorum qui negant, verum corpus Christi in altari esse, et panem in corpus, vel vinum in sanguinem mystica consecratione converti, dicentes: quis audeat manducare Dominum suum? Quis etiam audeat dicere, quotidie formari corpus Christi de materia vel substantia, quae non fuit caro Virginis?
Cap. II. De Sanctorum testimoniis, quibus probatur, verum corpus Christi esse in altari.
Haec et his similia obiiciunt illi, in divino mysterio legem naturae sectantes; quorum perfidiam subdita convincunt testimonia. Ait enim Veritas6: Accipite, hoc est corpus meum. Item, Ambrosius: « Si tantum valuit sermo Eliae, ut ignem de caelo deponeret; non valebit tantum sermo Christi, ut substantias mutet? De totius mundi operibus legitur: Quia ipse dixit, et facta sunt etc. Sermo igitur, id est Filius7, qui potuit ex nihilo facere quod non erat, non potest ea quae sunt, in id mutare, quod non erant? Non enim minus est creare quam mutare novas naturas rebus ». Item: « Si ordinem quaerimus, viro mixta femina generare consueverat. Liquet igitur, quod praeter naturae ordinem Virgo generavit; et hoc quod conficimus corpus ex Virgine est. Quid ergo hic quaeris naturae ordinem in Christi corpore, cum praeter naturam sit ipse partus ex Virgine? » — Item: « Ante benedictionem alia species nominatur, post consecrationem corpus significatur. Ante consecrationem aliud dicitur, post consecrationem sanguis nuncupatur. Tu dicis Amen, hoc est, verum est. Quod sermo sonat, affectus sentiat ». Item, Augustinus: « In specie panis et vini, quam videmus, res invisibiles, carnem et sanguinem, id est honoramus; nec similiter pendimus has duas species, sicut ante consecrationem pendebamus, cum fideliter fateamur, ante consecrationem panem esse et vinum quod natura formavit; post consecrationem vero carnem Christi et sanguinem, quod benedictio consecravit ». Item, Ambrosius8: « Panis est in altari usitatus ante verba sacra; ubi accessit consecratio, de pane fit caro Christi. Quomodo autem potest quod panis est esse corpus Christi? Consecratione, quae fit Christi sermone ». Item: « Si tanta vis est in sermone Domini, ut inciperent esse quae non erant; quanto magis operatorius est, ut sint quae erant, et in aliud commutentur? Et sic quod erat panis ante consecrationem iam corpus Christi est post consecrationem, quia sermo Christi creaturam mutat; et sic ex pane fit corpus Christi et vinum cum aqua in calicem missum, fit sanguis consecratione verbi caelestis ». Item, Augustinus: « Sicut per Spiritum sanctum vera caro sine coitu creatur, ita per eundem ex substantia panis et vini idem corpus Christi et sanguis consecratur. Corpus Christi et veritas est et figura: veritas, dum corpus Christi et sanguis virtute Spiritus ex panis viníque substantia efficitur; figura vero est id quod exterius sentitur ». Item, Eusebius Emissenus: « Invisibilis sacerdos visibiles creaturas in substantiam corporis et sanguinis sui verbo suo secreta potestate commutat ». — Ex his aliisque pluribus constat, verum corpus Christi et sanguinem in altari esse, immo integrum Christum sub utraque specie, et substantiam panis in corpus, viníque substantiam in sanguinem converti.
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Chap. I. On the heresy of those who say that the body of Christ is not on the altar except in a sign.
There are also others who go beyond the madness of those preceding, who, measuring God's power according to the manner of natural things, more boldly and more dangerously contradict the truth, asserting that on the altar there is not the body of Christ or his blood, nor is the substance of bread or wine converted into the substance of flesh and blood; but that Christ so spoke1: This is my body, as the Apostle said: And the rock was Christ. For they say that there is
the body of Christ there only in a Sacrament, that is, in a sign, and is eaten by us only in a sign. They take their occasion of erring from the words of the Truth, whence2 « the first heresy arose among the disciples of Christ. For when he said: Unless one eats my flesh and drinks my blood, he shall not have eternal life; they, not understanding, said: This is a hard saying; who can hear it? and they went back. When these had departed, he instructed the twelve who had remained: It is the Spirit, he says, that gives life; the flesh profits nothing. The words that I have spoken to you are spirit and life. Have you understood spiritually? They are spirit and life. Have you understood carnally? Even so they are spirit and life, but they are not so for you. Understand spiritually3 what I have spoken. It is not this body which you see that you are to eat, nor are you to drink that blood which they who crucify me will shed. I have committed to you a certain Sacrament; understood spiritually it will give you life; but the flesh profits nothing ».
There are also other things that furnish kindling for their madness. For Augustine says: « Until the world is ended, the Lord is above; yet even here the Truth, the Lord, is with us. For the body in which he rose must be in one place; but his truth is diffused everywhere ». Likewise: « One person is God and man, everywhere by that which is God, in heaven by that which is man ». Christ also says: The poor you will always have with you, but me you will not always have. These and other things the aforesaid heretics use in the assertion of their error. — All of which are to be taken from the same reasoning. For by these it is not denied that the true body of Christ is received by the faithful or is on the altar; but by these the Truth instructed the Apostles, and in them us, that his body is not torn apart in parts, as those disciples supposed who went back, but is whole; nor that he would hand over to us his body and blood visibly in human form, but invisibly under the form of bread and wine. Which sense Augustine4 confirms, saying: « The same body that was seen both is and is not eaten: itself invisibly, not itself visibly ». Likewise: « Although it is necessary that it be celebrated visibly, it is nevertheless necessary that it be understood invisibly ». Thus too it must be understood that the body of Christ is in one place, namely visibly in human form; yet his Truth, that is, his Divinity, is everywhere, and his truth also, that is, his true body, is on every altar, wherever it is celebrated. Thus too that saying is to be understood: The poor you will always have with you, but me you will not always have, namely according to the bodily presence by which he conversed with them. Likewise by that which is man he is in heaven,
visibly that is, but invisibly he is on the altar, because he does not appear in human form, but is covered by the form of bread and wine. Hence his flesh is also called invisible, which is truly on the altar; but because it does not appear in its own species, it is called invisible. For Augustine says: « This which we say, which we strive to prove in every way: that the sacrifice of the Church is effected by two things, consists of two things, the visible species of the elements and the invisible flesh and blood of our Lord Jesus Christ; the Sacrament and the reality of the Sacrament, that is, the body of Christ; just as the person of Christ consists and is constituted of God and man, since Christ is true God and man; for every thing contains in itself the nature and truth of those things out of which it is constituted. Now the sacrifice of the Church is effected by two things: the Sacrament and the reality of the Sacrament, that is, the body of Christ. Therefore it is the Sacrament and the reality of the Sacrament, that is, the body of Christ ». — Behold, he called the flesh of Christ invisible, because it is taken and handled covered by the form of bread. He said that the same body of Christ is the Sacrament and the reality; from which is confirmed what we said above. Then he adds what moves the reader more: « It is his flesh, he says, which we receive in the Sacrament covered under the form of bread; and his blood, which we drink under the species and savor of wine. The flesh, namely, is the Sacrament of the flesh, and the blood the Sacrament of the blood; by the flesh and blood, both invisible, intelligible, spiritual, is signified the body of Christ visible and palpable, full of grace and of divine Majesty ».
Attend to these things carefully, for here Augustine uses a certain trope, by which things that signify are wont to obtain the names of the things they signify. For here the visible species of bread is called by the name of flesh, and the visible species of wine by the name of blood. But the invisible and intelligible is called the flesh of Christ, because according to that species the flesh is not seen, but understood; so too the blood. The invisible flesh, therefore, is said to be the Sacrament of the visible flesh, because the species of bread, according to which that flesh is not seen, is the Sacrament of the visible flesh, because by the invisible flesh, that is, the species, according to which the flesh of Christ is not seen as flesh, is signified the body of Christ, which is visible and palpable, where it appears in its own form. So too it must be taken of the blood. Which sense Augustine confirms, opening up how the aforesaid things are to be understood — because he had spoken obscurely — consequently saying that bread is so called the body of Christ, since it is truly the Sacrament of the body of Christ which was set upon the cross; just as the immolation itself, which is done by the hands of the priest, is called the passion of Christ, not by the truth of the matter, but by the mystery of signifying5, and as « the Sacrament of faith is called faith ».
Part II.
Sufficient answer has been made to the heretics and to the objections of those who deny that the true body of Christ is on the altar, and that the bread is converted into the body, or the wine into the blood, by mystical consecration, saying: who would dare to eat his Lord? Who too would dare to say that the body of Christ is daily formed from matter or substance which was not the flesh of the Virgin?
Chap. II. On the testimonies of the saints, by which it is proved that the true body of Christ is on the altar.
These and similar things do those men object, following the law of nature in the divine mystery; whose treachery the testimonies set forth below convict. For the Truth says6: Take, this is my body. Likewise, Ambrose: « If the word of Elijah availed so much, that it brought down fire from heaven; will not the word of Christ avail so much, that it changes the substances? Of the works of the whole world it is read: For he spoke, and they were made, etc. Therefore the Word, that is, the Son7, who was able to make out of nothing that which was not, can he not change the things that are into that which they were not? For it is no less to create than to change new natures upon things ». Likewise: « If we seek the order [of nature], the woman, joined with a man, was wont to generate. It is clear, therefore, that the Virgin generated beyond the order of nature; and this which we effect is the body from the Virgin. Why then do you here seek the order of nature in the body of Christ, since beyond nature is his very birth from the Virgin? » — Likewise: « Before the blessing another species is named, after the consecration the body is signified. Before consecration one thing is said, after consecration it is called blood. You say Amen, that is, it is true. What the word sounds, let the affection feel ». Likewise, Augustine: « In the species of bread and wine, which we see, we honor invisible realities, the flesh and the blood; nor do we weigh these two species in the same way as we weighed them before the consecration, since we faithfully confess that before the consecration there was bread and wine which nature formed; but after the consecration the flesh and blood of Christ, which the blessing consecrated ». Likewise, Ambrose8: « The bread is on the altar customary before the sacred words; when consecration has come, of the bread is made the flesh of Christ. But how can that which is bread be the body of Christ? By consecration, which is done by the word of Christ ». Likewise: « If there is such power in the word of the Lord, that the things which were not began to be; how much more is it operative, that the things which were be, and be changed into something else? And so what was bread before the consecration is now the body of Christ after the consecration, because the word of Christ changes the creature; and so out of bread is made the body of Christ, and the wine with water put into the chalice becomes blood by the consecration of the heavenly word ». Likewise, Augustine: « Just as through the Holy Spirit true flesh is created without intercourse, so through the same, out of the substance of bread and wine, the same body of Christ and his blood is consecrated. The body of Christ is both truth and figure: truth, while the body and blood of Christ is effected by the power of the Spirit out of the substance of bread and wine; but figure is that which is sensed outwardly ». Likewise, Eusebius of Emesa: « The invisible priest by his word, by a secret power, changes the visible creatures into the substance of his body and blood ». — From these and many other things it is clear that the true body and blood of Christ are on the altar, indeed the whole Christ under each species, and that the substance of bread is converted into the body, and the substance of wine into the blood.
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- 1Vide supra a. 2. q. 3. — Superius pro probabilia cod. G probabiliora. — Cod. bb supplet Christi. — Multi codd. quasi, cod. A quod. Paulo ante pro univit, fecit nos cod. F unit, facit nos. Inferius pro devotius cod. E melius, edd. devote. — Hoc dub. solvit S. Thom., Petr. a Tar. et Richard. a Med., hic circa lit. Cfr. etiam supra d. 8. p. II. a. 2. q. 1. — Vers. 27. — Glossa, quae est apud Petr. Lombard. et Lyranum ordinaria, sumta est ex Comment. olim Ambrosio attributo. In ipsa substituitur quam a Christo traditum est pro quam a Domino institutum est, et manens pro manet. Cfr. supra pag. 103, nota 2. — Inferius pro una quarum edd. Prima, quae. — Cfr. supra a. 2. q. 3. ad 4, et scholion, in quo allegantur alii auctores, qui de hac re scripserunt. — Vide supra a. 1. q. 1. ad 2. — Cod. Z addit Sic patent quae sunt in littera. Pro inquam edd. in quantum. — Idem dub. solvit B. Albert., hic a. 12; S. Thom., hic circa lit. Notae ad libr. Sententiarum: Matth. 26, 26; deinde 1 Cor. 10, 4.See above, a. 2, q. 3. — Above, for probabilia cod. G has probabiliora. — Cod. bb supplies Christi. — Many codd. quasi, cod. A quod. Shortly before, for univit, fecit nos cod. F has unit, facit nos. Below, for devotius cod. E has melius, the editions devote. — This doubt is resolved by St. Thomas, Peter of Tarentaise, and Richard of Middleton, here near the text. Cf. also above, d. 8, p. II, a. 2, q. 1. — Verse 27. — The Gloss, which is in Peter Lombard and Lyra the ordinary gloss, is taken from the Commentary once attributed to Ambrose. In it is substituted which was handed over by Christ for which was instituted by the Lord, and remaining for remains. Cf. above, p. 103, note 2. — Below, for one of which the editions have the first, which. — Cf. above, a. 2, q. 3, ad 4, and the scholion, in which other authors are cited who wrote on this matter. — See above, a. 1, q. 1, ad 2. — Cod. Z adds Thus what is in the text is evident. For inquam the editions have in quantum. — The same doubt is resolved by Bl. Albert, here a. 12; St. Thomas, here near the text. Notes to the Book of the Sentences: Matt. 26:26; then 1 Cor. 10:4.
- 2Quod sequitur sumtum est ex C. Prima quidem (44.), de Consecrat. dist. 2; qui collectus est ex August., Enarrat. in Ps. 34. n. 23, et in Ps. 98. n. 9.; verbotenus autem legitur in Algero, l. de Sacram. corp. et sang. Dom. c. 11. Loci Scripturae sunt Ioan. 6, 54. 61. 67. 64.What follows is taken from the canon Prima quidem (44), de Consecrat., dist. 2; which was collected from Augustine, Enarrat. in Ps. 34, n. 23, and in Ps. 98, n. 9; but it is read verbatim in Alger, bk. on the Sacrament of the body and blood of the Lord, c. 11. The Scripture passages are John 6:54, 61, 67, 64.
- 3Codd. et ed. 1 intelligite. — In Ioan. Evang. tr. 30. n. 1; cfr. etiam tr. 30. n. 12. seq., et can. cit. § 1. — Pro in uno loco codd. B C D E et ed. 1 uno loco.The codd. and ed. 1 have intelligite [understand ye]. — On the Gospel of John, tr. 30, n. 1; cf. also tr. 30, n. 12 ff., and the cited canon, § 1. — For in uno loco codd. B C D E and ed. 1 have uno loco.
- 4August., Epist. 187. (alias 57.) ad Dardan. c. 3. n. 10. — Post persona codd. A B et plures edd. omittunt est. — Seq. locus Scripturae est Matth. 26, 11; Marc. 14, 7.Augustine, Letter 187 (formerly 57), to Dardanus, c. 3, n. 10. — After persona codd. A B and several editions omit est. — The following Scripture passage is Matt. 26:11; Mark 14:7.
- 5Ita C. Non hoc corpus (43.), ibid., et invenitur apud Algerum, loc. cit. c. 9. — Seq. locus est August., Enarrat. in Ps. 98. n. 9, et Can. cit. — Non invenitur in Augustino, sed in Lanfranco, de Corp. et sang. Dom. c. 10, ut iam notavimus tom. III. pag. 144, nota 9. Est in C. Hoc est quod dicimus (48.), ibid. — Dist. VIII. c. 7. — Locus seq. est in can. cit. et in Lanfranco, loc. cit. c. 14. — Scilicet can. cit., sed § 2. Ultimus huius capituli locus est August., Epist. 98. (alias 23.) ad Bonifac. episc. n. 9. — Pro significandi mysterio codd. B C E (A a prima manu), ed. 1 et can. cit. significante mysterio.Thus the canon Non hoc corpus (43), ibid., and it is found in Alger, loc. cit., c. 9. — The following passage is Augustine, Enarrat. in Ps. 98, n. 9, and the cited canon. — It is not found in Augustine, but in Lanfranc, on the body and blood of the Lord, c. 10, as we have already noted in vol. III, p. 144, note 9. It is in the canon Hoc est quod dicimus (48), ibid. — Dist. VIII, c. 7. — The following passage is in the cited canon and in Lanfranc, loc. cit., c. 14. — Namely the cited canon, but § 2. The last passage of this chapter is Augustine, Letter 98 (formerly 23), to Boniface the bishop, n. 9. — For significandi mysterio codd. B C E (A by the first hand), ed. 1 and the cited canon have significante mysterio.
- 6Matth. 26, 26. Locus Ambrosii est de Mysteriis, c. 9. n. 52; seq. locus ibid. n. 53; tertius n. 54; qui tres loci sunt in C. Revera mirabile (69.), ibid. § 2. Loci Scripturae sunt (de Elia) IV. Reg. 1, 14; deinde Ps. 148, 5.Matt. 26:26. The passage of Ambrose is from On the Mysteries, c. 9, n. 52; the following passage ibid., n. 53; the third, n. 54; which three passages are in the canon Revera mirabile (69), ibid., § 2. The Scripture passages are (concerning Elijah) 4 Kings 1:14; then Ps. 148:5.
- 7Codd. B D E et ed. 1 omittunt id est Filius, pro quo codd. A C ponunt Christi.Codd. B D E and ed. 1 omit that is, the Son, in place of which codd. A C put of Christ.
- 8Can. Nos autem (41.), ibid.; cfr. Lanfranc, loc. cit. c. 13. — Libr. IV. de Sacram. c. 4. n. 14; seq. locus ibid. n. 15; qui duo loci sunt in C. Panis est (33.), ibid. — Pro inciperent esse edd., excepta 1, incipiant esse, refragantibus codd. et originali. — Can. Utrum sub figura (72.), ibid.; cfr. Paschasius Radb., de Corp. et sang. Christi, c. 4. n. 1. — Can. Quia corpus (33.) ibid. Verbotenus est in Serm. 4. de Corp. et sang. Dom. n. 3. (inter opera Isidori et Hieronymi; cfr. supra pag. 178, nota 7.).Canon Nos autem (41), ibid.; cf. Lanfranc, loc. cit., c. 13. — Bk. IV on the Sacraments, c. 4, n. 14; the following passage ibid., n. 15; which two passages are in the canon Panis est (33), ibid. — For inciperent esse the editions, except 1, have incipiant esse, against the codd. and the original. — Canon Utrum sub figura (72), ibid.; cf. Paschasius Radbertus, on the body and blood of Christ, c. 4, n. 1. — Canon Quia corpus (33), ibid. It is verbatim in Sermon 4 on the body and blood of the Lord, n. 3 (among the works of Isidore and Jerome; cf. above, p. 178, note 7).