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Dist. 12, Part 1

Book IV: On the Sacraments · Distinction 12

Textus Latinus
p. 267

Cap. I. Ubi illa accidentia fundentur.

Si autem quaeritur de accidentibus, quae remanent, scilicet de speciebus et sapore et pondere, in quo subiecto fundentur; potius mihi videtur fatendum, existere sine subiecto, quam esse in subiecto; quia ibi non est substantia nisi corporis et sanguinis dominici, quae non afficitur illis accidentibus. Non enim corpus Christi talem habet in se formam, sed qualis in iudicio apparebit. Remanent ergo illa accidentia per se subsistentia ad mysterii ritum, ad gustus fideique suffragium, quibus corpus Christi, habens formam et naturam suam, tegitur1.

Cap. II. De fractione et partibus.

Solet etiam quaeri de fractione et partitione, quae ibi videtur fieri, utrum vera sit; et si vera fractio est, cuius rei sit, vel in qua re fiat. Cumque non sit ibi alia substantia quam Christi, si in aliqua substantia est illa fractio, in corpore Christi videtur esse. — Sed econtra, cum ipsum corpus incorruptibile sit, quia immortale et impassibile, in ipso non posse esse videtur. Nam et Christus redarguit carnalem sensum discipulorum, qui putabant, Christi carnem sicut aliam in partes dividendam et morsibus dilacerandam2. Ideo quibusdam placet, quod non sit ibi fractio, sicut videtur; sed dicitur frangi, quia videtur frangi. — Quibus obiicitur quod ait Ambrosius3: « Nihil falsi putandum in sacrificio veritatis, vel sicut fit in magorum praestigiis, ubi delusione quadam falluntur oculi ut videant esse quod non est ». Ad hoc illi dicunt: Non fallit nos visus nec fallitur; quod esset, si crederetur ita frangi, ut videtur; nec illusio est, quia ad utilitatem fidei, non ad deceptionem ita fit; sicut et Christus se ostendit duobus discipulis in via in specie peregrini, nec in eo tamen talis forma erat, sed oculi eorum tenebantur, ne eum agnoscerent. — Alii vero dicunt, quod sicut ibi species panis est, et non est ibi res, cuius vel in qua sit illa species, ita est ibi fractio, quae non fit in aliqua re, quia nihil ibi frangitur; quod mirabiliter Dei potentia fieri dicunt, ut ibi sit fractio, ubi nihil frangitur.

Cap. III. De confessione Berengarii.

Alii tradunt, corpus Christi essentialiter frangi et dividi, et tamen integrum et incorruptibile existere. Quod colligere asserunt ex confessione Berengarii, qui confessus est coram Nicolao Papa et pluribus episcopis4, « panem et vinum, quae in altari ponuntur, post consecrationem non solum Sacramentum, sed etiam verum corpus et sanguinem Christi esse; et sensualiter, non solum Sacramento, sed in veritate, manibus sacerdotum tractari et frangi et fidelium dentibus atteri ». — Sed quia corpus Christi incorruptibile est, sane sententia dici potest fractio illa et partitio non in substantia corporis, sed in ipsa forma panis sacramentali fieri, ut vera fractio et partitio sit ibi, quae fit non in substantia5, sed in Sacramento, id est, in specie. Ne autem mireris vel insultes, si accidentia videantur frangi, cum ibi sint sine subiecto, licet quidam asserant, ea

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fundari in aëre! Est ibi vera fractio et partitio, quae fit in pane, id est in forma panis — unde Apostolus ait: Panis, quem frangimus — quia forma panis ibi frangitur et in partes dividitur, Christus vero integer manet et totus est in singulis. Unde Augustinus6: « Quando Christus manducatur, vita manducatur. Sed quis audeat manducare Dominum suum? Et tamen Veritas invitans nos ad manducandum ait: Qui manducat me vivit propter me. Nec occiditur Christus, ut manducetur, sed mortuos vivificat, quando manducatur; reficit, non deficit; vivit manducatus, quia resurrexit occisus; nec, quando manducamus, partes de illo facimus, et quidem in Sacramento sic fit ». Item7: « Norunt fideles, quomodo manducent carnem Christi; unusquisque accipit partem suam, unde et ipsa gratia partes vocantur. Per partes manducatur, et manet integer totus; per partes manducatur in Sacramento, et manet integer totus in caelo, manet integer totus in corde tuo ». — « Ideo ista dicuntur Sacramenta, quia in eis aliud videtur, et aliud intelligitur »; videtur panis et calix, quod et oculi renuntiant, quod autem fides postulat instruenda: panis est corpus Christi, calix est sanguis. — Ex his satis datur intelligi, quod fractio et partes, quae ibi videntur fieri, in Sacramento fiunt, id est in specie visibili. Ideoque illa Berengarii verba ita distinguenda sunt, ut « sensualiter, non modo Sacramento, sed in veritate, dicatur corpus Christi tractari manibus sacerdotum, frangi vero et atteri dentibus », vere quidem, sed in Sacramento tantum. Vera igitur est ibi attritio et partitio, sed in singulis partibus totus est Christus. Unde Hieronymus8: « Singuli accipiunt Christum Dominum, et in singulis portionibus totus est nec per singulas minuitur, sed integrum se praebet in singulis ». Item Hilarius: « Ubi pars est corporis, est et totum ».

Cap. IV. Quid illae partes significent.

Quid autem partes illae significent, Sergius9 Papa tradit inquiens: « Triforme est corpus Christi: pars oblatae in calicem missa corpus Christi, quod iam surrexit, monstrat; pars comesta, ambulans adhuc super terram; pars in altari usque ad finem Missae remanens, corpus iacens in sepulcro, quia usque in finem saeculi corpora Sanctorum in sepulcris erunt ». Et sicut partes illae mysticam tenent significationem, ita etiam et fractio passionis Christi et mortis est repraesentatio. Unde ipse ait: Hoc facite in meam commemorationem10, id est « in memoriam passionis et mortis meae ». Nam, ut ait Ambrosius11, « quia in morte Christi liberati sumus, huius in edendo et bibendo carnem et sanguinem memores esse debemus ». — Sed caveat quisque, ne indigne percipiat, quia iudicium sibi manducat. « Non est enim panis iste, qui vadit in corpus, sed panis vitae aeternae, qui animae nostrae substantiam fulcit12 ». « Sic igitur vive, ut quotidie merearis accipere », nec accedas indignus. « Indignus est, qui aliter celebrat mysterium, quam Christus tradidit », vel qui habens mortale peccatum accedit. « Ergo etsi sint peccata quotidiana vel non sint mortifera; antequam accedatis, dimittite debitoribus vestris. Si dimittitis, dimittetur tibi, et sic securus accede. Panis enim salutaris est et non venenum ». Si ita accedis, spiritualiter manducas; « spiritualiter enim manducat qui innocentiam ad altare portat ».

Pars II.

Cap. V. Si Christus immoletur in altari quotidie, et an sit sacrificium quod a sacerdote geritur.

Post haec quaeritur, si quod gerit sacerdos proprie dicatur sacrificium vel immolatio; et si Christus quotidie immoletur, vel semel tantum immolatus sit. — Ad hoc breviter dici potest, illud quod offertur et consecratur a sacerdote, vocari sacrificium et oblationem, quia memoria est et repraesentatio veri sacrificii et sanctae immolationis, factae in ara crucis. Et semel Christus mortuus est in cruce ibique immolatus est in semetipso; quotidie autem immolatur in Sacramento, quia in Sacramento recordatio fit illius quod factum est semel. Unde Augustinus13: « Certum habemus, quia Christus resurgens ex mortuis iam non moritur etc.; tamen, ne obliviscamur quod semel factum est, in memoria nostra omni anno fit, scilicet quoties pascha celebratur. Nunquid toties Christus occiditur? Sed tantum anniversaria recordatio repraesentat quod olim factum est; et sic nos facit moneri, tanquam videamus Dominum in cruce ». Item14: « Semel immolatus est Christus in semetipso, et tamen quotidie immolatur in

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Sacramento; quod sic intelligendum est: quia in manifestatione corporis et distinctione membrorum semel tantum in cruce pependit, offerens se Patri hostiam redemptionis efficacem, eorum scilicet, quos praedestinavit ». Item Ambrosius15: « In Christo semel oblata est hostia ad salutem potens. Quid ergo nos? Nonne per singulos dies offerimus? Etsi quotidie offeramus, ad recordationem mortis eius fit; et una est hostia, non multae. Quomodo una et non multae? Quia semel immolatus est Christus. Hoc autem sacrificium exemplum est illius; idipsum et semper idipsum offertur, proinde hoc idem est sacrificium; alioquin, quoniam in multis locis offertur, multi sunt Christi? Non, sed unus ubique est Christus, et hic plenus existens et illic plenus; sicut quod ubique offertur unum est corpus, ita et unum est sacrificium. Christus hostiam obtulit, ipsam offerimus et nunc; sed quod nos agimus recordatio est sacrificii ». « Nec causa suae infirmitatis repetitur, quia perficit hominem, sed nostrae, quia quotidie peccamus ». — Ex his colligitur, sacrificium esse et dici quod agitur in altari, et Christum semel oblatum et quotidie offerri, sed aliter tunc, aliter nunc; et etiam, quae sit virtus huius Sacramenti, ostenditur, remissio scilicet venialium peccatorum et perfectio virtutis.

Cap. VI. De causa institutionis.

Institutum est enim hoc Sacramentum duabus de causis: in augmentum virtutis, scilicet caritatis, et in medicinam quotidianae infirmitatis. Unde Ambrosius16: « Si, quoties effunditur sanguis Christi, in remissionem peccatorum effunditur, debeo semper accipere; qui semper pecco, debeo semper habere medicinam ». Item Augustinus17: « Iteratur quotidie haec oblatio, licet Christus semel passus sit; quia quotidie peccamus peccatis, sine quibus mortalis infirmitas vivere non potest. Et quia quotidie labimur, quotidie Christus mystice pro nobis immolatur ». « Dedit enim nobis hoc Sacramentum salutis, ut, quia nos quotidie peccamus, et ille iam mori non potest, per hoc Sacramentum remissionem consequamur. Quotidie comeditur ipse et bibitur in veritate, sed integer et vivus manet ». Item: « Mysterium fidei dicitur, quia credere debes, quod ibi salus nostra consistat ».

Si autem quaeritur, utrum quotidie communicandum sit, audi, quid inde tradit Augustinus18: « Quotidie, inquit, eucharistiam accipere nec laudo nec vitupero; omnibus tamen dominicis diebus communicandum hortor. Si tamen mens in affectu peccandi est, gravari magis dico eucharistiae perceptione quam purificari. Et licet quis peccato mordeatur; si peccandi tamen de cetero non habeat voluntatem et satisfaciat lacrymis et orationibus, accedat securus, sed hoc de illo dico, quem mortalia peccata non gravant ». — « Si non frequentius, saltem ter in anno homines communicent, nisi forte quis criminalibus impediatur, in Pascha scilicet et in Pentecoste et in Natali ». « Omnes ergo communicent, qui noluerint ecclesiasticis carere liminibus ».

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English Translation
p. 267

Chap. I. Where those accidents are grounded.

But if it is asked concerning the accidents which remain — namely, the species and the savor and the weight — in what subject they are grounded; it seems to me rather to be confessed that they exist without a subject than that they are in a subject; because there is there no substance except that of the Lord's body and blood, which is not affected by those accidents. For the body of Christ does not have in itself such a form, but such as it will appear in the judgment. Therefore those accidents remain, subsisting through themselves, for the rite of the mystery, for the support of taste and faith, by which the body of Christ, having its own form and nature, is veiled1.

Chap. II. On the breaking and the parts.

It is also wont to be asked concerning the breaking and the partition, which seems to take place there, whether it is real; and if there is a real breaking, of what thing it is, or in what thing it occurs. And since there is no other substance there than Christ's, if that breaking is in some substance, it seems to be in the body of Christ. — But on the contrary, since that very body is incorruptible, because immortal and impassible, it seems that it cannot be in it. For Christ too rebuked the carnal understanding of the disciples, who thought that the flesh of Christ, like any other, was to be divided into parts and torn by bites2. Therefore it pleases some that there is no breaking there, as it seems; but it is said to be broken, because it seems to be broken. — To these it is objected what Ambrose says3: « Nothing false is to be supposed in the sacrifice of truth, or as happens in the illusions of magicians, where by a certain deception the eyes are deceived so as to see what is not ». To this they say: The sight neither deceives us nor is deceived; which would be the case if it were believed to be broken thus, as it appears; nor is it an illusion, because it is done thus for the benefit of faith, not for deception; just as Christ also showed himself to two disciples on the way in the appearance of a stranger, yet there was not in him such a form, but their eyes were held, lest they should recognize him. — But others say that, just as the species of bread is there, and there is not there the thing of which, or in which, that species is, so there is there a breaking which takes place in no thing, because nothing is broken there; which they say comes about marvelously by the power of God, that there should be a breaking there where nothing is broken.

Chap. III. On the confession of Berengarius.

Others hand down that the body of Christ is essentially broken and divided, and yet exists whole and incorruptible. This they assert that they gather from the confession of Berengarius, who confessed before Pope Nicholas and many bishops4, « that the bread and wine which are placed on the altar, after the consecration are not only the Sacrament, but also the true body and blood of Christ; and that sensibly, not only in the Sacrament, but in truth, they are handled and broken by the hands of the priests and ground by the teeth of the faithful ». — But because the body of Christ is incorruptible, it can soundly be said that that breaking and partition takes place not in the substance of the body, but in the very sacramental form of the bread, so that there is there a real breaking and partition, which takes place not in the substance5, but in the Sacrament, that is, in the species. But lest you wonder or scoff, if the accidents seem to be broken, since they are there without a subject, although some assert that they

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are grounded in the air! There is there a real breaking and partition, which takes place in the bread, that is, in the form of the bread — whence the Apostle says: The bread which we break — because the form of the bread is there broken and divided into parts, whereas Christ remains whole and is entire in each. Whence Augustine6: « When Christ is eaten, life is eaten. But who would dare to eat his Lord? And yet the Truth, inviting us to eat, says: He who eats me lives because of me. Christ is not killed in order to be eaten, but he gives life to the dead when he is eaten; he refreshes, he does not fail; eaten, he lives, because slain he rose again; nor, when we eat, do we make parts of him, and yet in the Sacrament it is so done ». Likewise7: « The faithful know how they eat the flesh of Christ; each one receives his part, whence the grace itself is called parts. He is eaten by parts, and remains whole and entire; he is eaten by parts in the Sacrament, and remains whole and entire in heaven, remains whole and entire in your heart ». — « Therefore these are called Sacraments, because in them one thing is seen, and another is understood »; bread and a chalice are seen, which the eyes also report, but what faith requires to be instructed: the bread is the body of Christ, the chalice is the blood. — From these things it is sufficiently given to be understood that the breaking and the parts, which seem to take place there, take place in the Sacrament, that is, in the visible species. And therefore those words of Berengarius are to be distinguished thus, that « sensibly, not merely in the Sacrament, but in truth, the body of Christ is said to be handled by the hands of the priests, but to be broken and ground by the teeth », truly indeed, but in the Sacrament only. There is therefore there a real grinding and partition, but in each of the parts the whole Christ is present. Whence Jerome8: « Each one receives Christ the Lord, and in each of the portions he is whole, nor is he diminished by the several portions, but offers himself whole in each ». Likewise Hilary: « Where there is a part of the body, there is also the whole ».

Chap. IV. What those parts signify.

But what those parts signify, Pope Sergius9 hands down, saying: « Threefold is the body of Christ: the part of the offering put into the chalice shows the body of Christ which has now risen; the part consumed, walking still upon the earth; the part remaining on the altar until the end of the Mass, the body lying in the sepulchre, because until the end of the age the bodies of the Saints will be in the sepulchres ». And just as those parts hold a mystical signification, so also the breaking is a representation of the passion and death of Christ. Whence he himself says: Do this in my commemoration10, that is « in memory of my passion and death ». For, as Ambrose says11, « because in the death of Christ we have been set free, of this in eating and drinking the flesh and blood we ought to be mindful ». — But let each one beware lest he receive unworthily, because he eats judgment to himself. « For this is not the bread which passes into the body, but the bread of eternal life, which sustains the substance of our soul12 ». « Live therefore so that you may daily be worthy to receive », and do not approach unworthy. « He is unworthy who celebrates the mystery otherwise than Christ handed it down », or who approaches having mortal sin. « Therefore even if there are daily sins, or sins that are not deadly; before you approach, forgive your debtors. If you forgive, it will be forgiven to you, and so approach secure. For the bread is salutary and not poison ». If you approach thus, you eat spiritually; « for he eats spiritually who brings innocence to the altar ».

Part II.

Chap. V. Whether Christ is immolated daily on the altar, and whether what is performed by the priest is a sacrifice.

After these things it is asked whether what the priest performs is properly called a sacrifice or immolation; and whether Christ is immolated daily, or was immolated once only. — To this it can be answered briefly that what is offered and consecrated by the priest is called a sacrifice and oblation, because it is a memory and a representation of the true sacrifice and holy immolation made on the altar of the cross. And Christ died once on the cross and there was immolated in himself; but daily he is immolated in the Sacrament, because in the Sacrament there is made a remembrance of that which was done once. Whence Augustine13: « We hold for certain that Christ, rising from the dead, dies no more, etc.; yet, lest we forget what was done once, it is done in our memory every year, namely as often as the Pasch is celebrated. Is Christ then slain so many times? But only the anniversary remembrance represents what was once done; and so it makes us to be reminded, as though we saw the Lord upon the cross ». Likewise14: « Christ was immolated once in himself, and yet daily he is immolated in

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the Sacrament; which is to be understood thus: that in the manifestation of his body and the distinction of his members he hung but once upon the cross, offering himself to the Father as a victim of redemption efficacious, namely for those whom he predestined ». Likewise Ambrose15: « In Christ the victim was offered once, availing for salvation. What then of us? Do we not offer on each single day? Even though we offer daily, it is done for a remembrance of his death; and there is one victim, not many. How one and not many? Because Christ was immolated once. But this sacrifice is an example of that one; the same and ever the same is offered, and therefore this is the same sacrifice; otherwise, since it is offered in many places, are there many Christs? No, but one Christ is everywhere, both being whole here and whole there; just as that which is everywhere offered is one body, so also there is one sacrifice. Christ offered the victim, the same we offer also now; but what we do is a remembrance of the sacrifice ». « Nor is it repeated for the cause of his infirmity, because he perfects man, but of ours, because we sin daily ». — From these things it is gathered that what is done at the altar is and is called a sacrifice, and that Christ was offered once and is offered daily, but otherwise then, otherwise now; and also there is shown what is the power of this Sacrament, namely the remission of venial sins and the perfection of virtue.

Chap. VI. On the cause of its institution.

For this Sacrament was instituted for two causes: for the increase of virtue, namely of charity, and for the medicine of daily infirmity. Whence Ambrose16: « If, as often as the blood of Christ is poured out, it is poured out for the remission of sins, I ought always to receive; I who always sin ought always to have the medicine ». Likewise Augustine17: « This oblation is repeated daily, although Christ suffered once; because we sin daily with sins without which mortal infirmity cannot live. And because we daily slip, daily Christ is mystically immolated for us ». « For he gave us this Sacrament of salvation, that, since we sin daily, and he can now die no more, through this Sacrament we may obtain remission. Daily he himself is eaten and drunk in truth, yet he remains whole and living ». Likewise: « It is called the mystery of faith, because you ought to believe that in it our salvation consists ».

But if it is asked whether one ought to communicate daily, hear what Augustine18 hands down concerning it: « To receive the Eucharist daily, he says, I neither praise nor blame; yet I exhort that on all the Lord's days one should communicate. If, however, the mind is in the disposition of sinning, I say that one is rather burdened by the reception of the Eucharist than purified. And although one be gnawed by sin; if nevertheless he have no will to sin henceforth and make satisfaction with tears and prayers, let him approach secure, but this I say of him whom mortal sins do not burden ». — « If not more often, at least three times in the year let men communicate, unless perhaps someone be hindered by crimes, namely at Pasch and at Pentecost and at Christmas ». « Let all therefore communicate who would not be deprived of the thresholds of the Church ».

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Apparatus Criticus
  1. 1
    Cap. 1. excerptum est ex Hugone, Sum. Sent. tr. 6. c. 4, et seq. capitulum ex c. 8.
    Chap. 1 is excerpted from Hugh, Summa Sententiarum, tr. 6, c. 4, and the following chapter from c. 8.
  2. 2
    Ioan. 6, 62. — Pro dilacerandam codd. A C D E et ed. 1 lacerandam.
    John 6:62. — For dilacerandam codd. A C D E and ed. 1 have lacerandam.
  3. 3
    In Glossa ad I. Cor. 11, 24, apud Lyranum. — De duobus discipulis cfr. Luc. 24, 16.
    In the Gloss on 1 Cor. 11:24, in Lyra. — Concerning the two disciples, cf. Luke 24:16.
  4. 4
    Can. Ego Berengarius (42.), de Consecrat. dist. 2, et Lanfranc, de Eucharistiae Sacram. c. 2.
    The canon Ego Berengarius (42), de Consecrat., dist. 2, and Lanfranc, on the Sacrament of the Eucharist, c. 2.
  5. 5
    Edd., excepta 1, addunt corporis.
    The editions, except 1, add corporis.
  6. 6
    Epist. I. Cor. 10, 16. — Locus seq. non invenitur in August., sed in Beda, I. Cor. 10, 16, et in Glossa Lyrani; insuper in C. Invitat Dominus (70.), ibid. Locus Scripturae est Ioan. 6, 58.
    Letter, 1 Cor. 10:16. — The following passage is not found in Augustine, but in Bede, on 1 Cor. 10:16, and in the Gloss of Lyra; furthermore in the canon Invitat Dominus (70), ibid. The Scripture passage is John 6:58.
  7. 7
    Ex eisdem et C. Qui manducant (58.), ibid., ubi etiam seq. locus invenitur.
    From the same and the canon Qui manducant (58), ibid., where the following passage too is found.
  8. 8
    Can. Singuli accipiunt (77.), ibid., et apud Algerum, l. de Sacram. etc. c. 13, quod sumtum est ex Gregor., libr. Sacrament. Praefatio Dom. 5. post Theophaniam n. 174; in quo loco pro per singulas codd. D E et edd., exceptis 1, 6 et Vat., per singulos. Seq. locus est C. Ubi pars (78.), ibid.
    The canon Singuli accipiunt (77), ibid., and in Alger, bk. on the Sacrament etc., c. 13, which is taken from Gregory, in the book of the Sacramentary, Preface of the 5th Sunday after Epiphany, n. 174; in which place, for per singulas, codd. D E and the editions, except 1, 6, and the Vatican, have per singulos. The following passage is the canon Ubi pars (78), ibid.
  9. 9
    Can. Triforme (22.), ibid., ex Glossa ad I. Cor. 11, 24, apud Lyranum et Hugonem, loc. cit. c. 9. — Pro pars oblatae, quod cum codd. et edd. 2, 5, 7, 9 Algerus (loc. cit.) et Correct. Romani approbant, in aliis edd. pars oblata.
    The canon Triforme (22), ibid., from the Gloss on 1 Cor. 11:24, in Lyra and Hugh, loc. cit., c. 9. — For pars oblatae, which together with the codd. and edd. 2, 5, 7, 9 Alger (loc. cit.) and the Roman Correctors approve, other editions have pars oblata.
  10. 10
    Epist. I. Cor. 11, 24; verba adiecta habentur in Glossa, ibid., et locus Ambrosii in Comment. ad eundem locum v. 26; cfr. C. Quia morte (50.), ibid. — Mox citatur I. Cor. 11, 29.
    Letter, 1 Cor. 11:24; the added words are had in the Gloss, ibid., and the passage of Ambrose in the Commentary on the same place, v. 26; cf. the canon Quia morte (50), ibid. — Just below, 1 Cor. 11:29 is cited.
  11. 11
    Ambros., V. de Sacram. c. 4. n. 24; secundus ibid. n. 25; cfr. C. Non iste panis (56.), ibid.; tertius in Comment. cit. v. 27; sequentes sunt August., in Ioan. Evang. tr. 26. n. 11, et C. Panem caelestem (64.), ibid.
    Ambrose, bk. V On the Sacraments, c. 4, n. 24; the second [passage] ibid., n. 25; cf. the canon Non iste panis (56), ibid.; the third in the Commentary cited, v. 27; the following are Augustine, on the Gospel of John, tr. 26, n. 11, and the canon Panem caelestem (64), ibid.
  12. 12
    [Quaracchi marks this lemma (« animae nostrae substantiam fulcit »), but the per-page note key is cascade-shattered in the column band and does not cleanly resolve to a numbered footer on p.268; flagged [?]. The variant most plausibly attaches to the fulcit reading.]
    [Quaracchi marks this lemma (« it sustains the substance of our soul »), but the per-page note key is cascade-shattered in the column band and does not cleanly resolve to a numbered footer on p.268; flagged [?]. The variant most plausibly attaches to the fulcit reading.]
  13. 13
    In Ps. 21. enarrat. 2. n. 4, et C. Semel Christus (51.), de Consecrat. dist. 2, ubi citatur Rom. 6, 9. — Superius post in cruce codd. A C D et ed. 1 subiungunt scilicet.
    On Ps. 21, 2nd exposition, n. 4, and the canon Semel Christus (51), de Consecrat., dist. 2, where Rom. 6:9 is cited. — Above, after in cruce, codd. A C D and ed. 1 add scilicet.
  14. 14
    Can. Semel immolatus est (52.), ibid., et apud Alger., l. de Sacram. c. 16, qui sententiam illam sumsit ex August., Epist. 98. (alias 23.) ad Bonifac. episc. n. 9. — Pro distinctione membrorum sola ed. 1 distensione membrorum, refragante etiam originali Algeri.
    The canon Semel immolatus est (52), ibid., and in Alger, bk. on the Sacrament, c. 16, who took that sentence from Augustine, Letter 98 (otherwise 23) to Boniface the bishop, n. 9. — For distinctione membrorum ed. 1 alone has distensione membrorum, against the original of Alger too.
  15. 15
    Can. In Christo semel (53.), ibid., et apud Rabanum, Comment. in Epist. ad Hebr. 10, 1; cfr. etiam Chrysost., hom. 13. in eund. locum n. 3. Seq. locus est apud Lyranum, ibid. v. 3.
    The canon In Christo semel (53), ibid., and in Rabanus, Commentary on the Letter to the Hebrews 10:1; cf. also Chrysostom, homily 13 on the same place, n. 3. The following passage is in Lyra, ibid., v. 3.
  16. 16
    Libr. IV. de Sacram. c. 6. n. 28, et C. Si quotiescumque (14.), ibid.
    Bk. IV On the Sacraments, c. 6, n. 28, and the canon Si quotiescumque (14), ibid.
  17. 17
    Can. Utrum sub figura (72.), ibid. § 1, et apud Paschas., de Corpore et sang. Dom. c. 9. Seq. locus est C. Quid sanguis (73.), ibid. § 4. Tertius ibid., immediate supra.
    The canon Utrum sub figura (72), ibid., § 1, and in Paschasius, on the body and blood of the Lord, c. 9. The following passage is the canon Quid sanguis (73), ibid., § 4. The third is ibid., immediately above.
  18. 18
    (Gennad.) de Ecclesiast. Dogmat. c. 23, et C. Quotidie (...)[?], ibid. Seq. locus est C. Etsi non frequentius (16.), ibid.; tertius C. Peracta consecratione (10.), ibid.
    (Gennadius) On Ecclesiastical Dogmas, c. 23, and the canon Quotidie (...)[?], ibid. The following passage is the canon Etsi non frequentius (16), ibid.; the third the canon Peracta consecratione (10), ibid.
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