Dist. 10, Part 2, Dubia
Book IV: On the Sacraments · Distinction 10
DUBIA CIRCA LITTERAM MAGISTRI.
Dub. I
In parte ista sunt dubitationes circa litteram, et primo de hoc quod dicit Magister: Satis responsum est haereticis etc.1; quia his duabus obiectionibus ipse non respondit, scilicet de manducatione Domini nostri, quod videtur esse irreverentiae; et de formatione corporis Christi, quod videtur esse dementiae.
Respondeo: Dicendum, quod solutio huius secundi articuli patebit in sequenti distinctione2 de conversione; alterius vero, scilicet de irreverentia,
patet ex praecedentibus: quia non manducatur manducatione carnali, sed spirituali, sicut medicina salutifera; et hoc non est irreverentia, immo magis irreverentia Domini contemnere medicinam.
Dub. II
Item quaeritur de hoc quod dicit Ambrosius: Si tantum valuit sermo Eliae etc.3: unde hoc habuit sermo Eliae? Aut a se, aut aliunde. Non a se, constat; non aliunde, ut videtur, quoniam appetere vel petere consumtionem aliorum non est caritatis, cum caritas dictet contrarium; sed si non est ex caritate, non est exaudienda petitio: ergo etc.
Respondeo: Dicendum, quod sermo Eliae dicitur valuisse, non quia potentia fuerit in Elia vel eius sermone ad illud faciendum, sed quia ad eius petitionem astitit vis superior; et hoc non fuit tantum ratione caritatis, quae erat in eo, sed potius ratione gratiae miraculorum, quae potissime vigebat in eo. Nec peccavit in hoc Elias, immo digne fecit, quia illi confidentes in multitudine comitum irreverenter loquebantur, contemnentes virtutem Dei, quae erat in eo: et ideo iuste experti sunt Dei iudicium iustum et potentiam viri sancti; et nos etiam instructi sumus, quantam servis suis velit Deus reverentiam exhiberi.
Dub. III
Item quaeritur de hoc quod dicit Augustinus: Post consecrationem carnem Christi et sanguinem, quod benedictio consecravit.4 Videtur enim male dicere: quia in substantia formae nihil est pertinens ad benedictionem, sed totum per modum narrationis; quod patet, cum dicitur: Hoc est corpus meum.5
Respondeo: Dicendum, quod verba, in quibus consistit vis consecrandi, dicuntur benedictio tum ratione benedictionis praecedentis, tum quia ad eorum prolationem Dominus benedicit, quia convertit in corpus, quod super omnia benedixit, ditando perfectis donis gratiarum animam, et sanctificatione et puritate carnem illam sanctissimam.
DOUBTS CONCERNING THE TEXT OF THE MASTER.
Doubt I
In this section there are doubts concerning the text, and first about this, that the Master says: Sufficient answer has been made to the heretics etc.1; for he did not answer these two objections, namely concerning the eating of our Lord, which seems to be a matter of irreverence; and concerning the formation of the body of Christ, which seems to be a matter of madness.
I respond: It must be said that the solution of this second article will be clear in the following distinction2, on the conversion; but that of the other, namely concerning the irreverence,
is clear from what precedes: because he is not eaten by a carnal eating, but by a spiritual one, like a health-giving medicine; and this is not irreverence, but rather it is irreverence toward the Lord to despise the medicine.
Doubt II
Likewise it is asked about this, that Ambrose says: If the word of Elijah had such power etc.3: whence did the word of Elijah have this? Either of itself, or from elsewhere. Not of itself, it is plain; not from elsewhere, as it seems, since to desire or to ask the destruction of others is not of charity, since charity dictates the contrary; but if it is not of charity, the petition is not to be granted: therefore etc.
I respond: It must be said that the word of Elijah is said to have had power, not because there was power in Elijah or in his word for doing that, but because at his petition a higher power was present; and this was not only by reason of the charity that was in him, but rather by reason of the grace of miracles, which was most strongly vigorous in him. Nor did Elijah sin in this, but rather he did worthily, because those men, trusting in the multitude of their company, spoke irreverently, despising the power of God which was in him: and therefore they justly experienced the just judgment of God and the power of the holy man; and we too are instructed how great a reverence God wills to be shown to his servants.
Doubt III
Likewise it is asked about this, that Augustine says: After the consecration [it is] the flesh and blood of Christ, which the blessing has consecrated.4 For it seems to be said badly: because in the substance of the form there is nothing pertaining to a blessing, but the whole is by way of narration; which is clear, since it is said: This is my body.5
I respond: It must be said that the words in which the power of consecrating consists are called a blessing, both by reason of the preceding blessing, and because at their utterance the Lord blesses, since he converts into the body what he blessed above all things, enriching the soul with the perfect gifts of graces, and that most holy flesh with sanctification and purity.
- 1Hic in lit. c. I. in fine.Here in the text, c. 1, at the end.
- 2Lit. Magistri, c. 1. seq. — Cod. L addit ubi affertur. Mox pro praecedentibus (scil. lit. Magistri, d. IX. c. I. seq., et Comment. a. I. et 2) edd. sequentibus.The text of the Master, c. 1 and following. — Codex L adds ubi affertur ("where it is brought forward"). Just after, for praecedentibus ("the preceding things," namely the text of the Master, d. IX, c. 1 and following, and the Commentary, a. 1 and 2) the editions read sequentibus ("the following things").
- 3In codd. L aa suppletur esset. — Idem dub. solvunt B. Albert., hic a. 6; S. Thom., hic circa lit.In codices L and aa the word esset ("had been") is supplied. — The same doubt is resolved by Blessed Albert, here a. 6; St. Thomas, here on the text.
- 4Cfr. tom. III. pag. 104, nota 9. et pag. 373, nota 5. Paulo inferius pro sermo Eliae, quod habent codd. F G H, alii codd. et edd. falso sermo Dei.Cf. vol. III, p. 104, note 9, and p. 373, note 5. A little below, for sermo Eliae ("the word of Elijah"), which codices F G H have, the other codices and the editions wrongly read sermo Dei ("the word of God").
- 5Cfr. II. de Mirabilibus sacrae Script. (inter opera August.) c. 20. et Ser. 275. (in Append. serm. August., alias 38. ex Eigneriano) n. 2. — Superius pro iuste cod. R recte. Idem dub. solvunt B. Albert., hic a. 7; S. Thom., hic circa lit.Cf. On the Marvels of Holy Scripture, book II (among the works of Augustine), c. 20, and Sermon 275 (in the Appendix to Augustine's sermons, otherwise 38, from the Eigner collection), n. 2. — Above, for iuste ("justly") codex R reads recte ("rightly"). The same doubt is resolved by Blessed Albert, here a. 7; St. Thomas, here on the text.