Dist. 12, Part 2, Art. 1, Q. 2
Book IV: On the Sacraments · Distinction 12
Quaestio II. Utrum hoc Sacramentum habeat efficaciam in aliquo peccatore.
Secundo quaeritur, utrum habeat efficaciam in aliquo peccatore, videlicet qui est in mortali peccato. Et quod sic, videtur:
1. Per illam Collectam1: « Sit ablutio scelerum, sit fortitudo fragilium »; sed scelera non dicuntur nisi magna peccata: ergo etc.
2. Item, Damascenus2: « Corpus Christi omnis laesionis est unctio, omnis sordis purgatio »: ergo sordis mortalis.
3. Item, Iulius Papa, de Consecratione distinctione secunda3: « Omne crimen atque peccatum oblatis Deo sacrificiis deletur »; sed crimen pro maioribus peccatis accipitur: ergo etc.
4. Item, ratione videtur: quia illud Sacramentum est expressivum signum passionis: ergo cum efficacia sequatur significantiam, et omnia Sacramenta efficaciam habeant a passione4, hoc habebit potissimam: ergo si baptismus et poenitentia habent efficaciam in peccatore, videtur similiter, quod et illud.
5. Item, in Sacramento isto realiter continetur auctor et mediator et fons gratiae; quod in nullo alio5: ergo videtur, quodsi aliquod Sacramentum potest fugare culpam, quod hoc multo magis; sed aliquod potest, ut baptismus: ergo etc.
6. Item, esto quod aliquis peccator attritus accedat ad hoc Sacramentum, non tamen sufficienter; si talis accederet ad baptismum et poenitentiam, iustificaretur, quia non habet obicem6: ergo pari ratione, cum non habeat obicem, iustificatur in hoc Sacramento.
7. Item, accedens fictus ad baptismum, fictione recedente, habet efficaciam7: ergo similiter videtur, quod istud Sacramentum, et ita est utile peccatori.
Contra: 1. Augustinus ad Renatum8: « Quis offerat corpus Christi, nisi pro his qui sunt de corpore Christi »; sed nullus peccator est talis: ergo pro eo non debet offerri.
2. Item, Ambrosius9: « Spiritualiter manducat qui innocentiam ad altare portat »; sed nullus existens in mortali portat innocentiam: ergo etc.
3. Item, ratione videtur: quia accedens ad hoc Sacramentum aut accedit digne, aut non. Si digne accedit: ergo dignus est, et ita non habet culpam; si non digne: ergo non reportat efficaciam10: ergo non habet efficaciam in peccatore.
4. Item, hoc Sacramentum habet efficaciam mediante manducatione spirituali; sed manducatio spiritualis fit mediante caritate11: ergo praesupponit caritatem: ergo qui accedit sine caritate non reportat efficaciam.
Conclusio. Licet Deus in hoc Sacramento facere possit et aliquando faciat remissionem omnis culpae; tamen de communi lege illud non habet effectum nisi in iustis.
Respondeo: Non limitamus largitatem Dei, quin in hoc Sacramento possit et aliquando faciat remissionem omnis culpae; sed secundum forum commune et generalem rationem institutionis Sacramenti, dicendum, quod istud Sacramentum datum est in cibum illis qui sunt de corpore Christi; et omnes tales habent caritatem: ideo effectum habet in solis iustis. Effectus autem in iustis est liberando a culpa veniali et praeservando a mortali, ut patebit12.
Ad argumenta:
1. 2. 3. Ex hoc patet responsio ad tria prima: quod aut intelligitur per praeservationem, vel quantum ad aliquas reliquias13.
4. 5. 6. Ad tria sequentia dicendum, quod Sacramentum tantam habet efficaciam, quantam congruit habere his quibus datur; et hoc solis iustis datur: ideo non valet de baptismo et poenitentia. — Si ergo obiicias, quod nobile est illud Sacramentum inter cetera; dicendum, quod nobile est ratione contenti, non ratione effectus prae ceteris aliis14. — Sed tunc obiicitur, quia adhuc non videtur solvi: cum enim Christus sit hic praesens, videtur, quod abundantius congrueret, hic gratiam eius communicari. Nam in adventu Christi abundanter gratia collata est. — Et ad hoc dicendum, quod hoc spectat ad nobilitatem Sacramenti, quod non deletur ibi culpa mortalis; tam enim est nobile Sacramentum et tam nobilis panis, quod non debet dari nisi filiis et iam iustificatis15; et qui tales sunt non habent culpam mortalem. Ideo de speciali dignitate huius Sacramenti est, quod non ordinatur contra mortalem culpam. Et sic patet responsio ad illa tria.
7. Ad illud quod obiicitur de recessu fictionis, dicendum, quod non est simile, quia in baptismo manet character, ex quo est susceptibilis gratiae; non sic in proposito16.
Articuli I scholion (sectiones I–III, quaestiones 1–3 complectens) cum Quaestione I exhibetur; vide `bon-sent-IV-d12-p2-a1-q1`.
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Question II. Whether this sacrament has efficacy in some sinner.
Secondly it is asked whether it has efficacy in some sinner, namely one who is in mortal sin. And that it does, it seems:
1. By that Collect1: "Let it be a cleansing of crimes, let it be a strength of the frail"; but crimes are named only of great sins: therefore, etc.
2. Likewise, Damascene2: "The body of Christ is the anointing of every wound, the cleansing of every defilement": therefore of mortal defilement.
3. Likewise, Pope Julius, in On Consecration, distinction two3: "Every crime and sin is wiped away by sacrifices offered to God"; but a crime is taken for the greater sins: therefore, etc.
4. Likewise, it seems by reason: because that Sacrament is an expressive sign of the passion: therefore since efficacy follows signification, and all the Sacraments have their efficacy from the passion4, this will have the greatest: therefore if baptism and penance have efficacy in a sinner, it seems likewise that this one does too.
5. Likewise, in this Sacrament there is really contained the author and mediator and fount of grace; which [is] in no other5: therefore it seems that if any Sacrament can drive away guilt, this one [can] much more; but some can, as baptism: therefore, etc.
6. Likewise, suppose that some attrite sinner approaches this Sacrament, yet not sufficiently; if such a one were to approach baptism and penance, he would be justified, because he has no obstacle6: therefore by parity of reasoning, since he has no obstacle, he is justified in this Sacrament.
7. Likewise, one who approaches baptism feignedly, when the feigning departs, has efficacy7: therefore it seems likewise concerning that Sacrament, and so it is useful to a sinner.
On the contrary: 1. Augustine to Renatus8: "Who would offer the body of Christ except for those who are of the body of Christ"; but no sinner is such: therefore it ought not to be offered for him.
2. Likewise, Ambrose9: "He eats spiritually who carries innocence to the altar"; but no one existing in mortal [sin] carries innocence: therefore, etc.
3. Likewise, it seems by reason: because one who approaches this Sacrament either approaches worthily or not. If he approaches worthily: therefore he is worthy, and so he has no guilt; if not worthily: therefore he does not carry away efficacy10: therefore it has no efficacy in a sinner.
4. Likewise, this Sacrament has efficacy by means of spiritual eating; but spiritual eating comes about by means of charity11: therefore it presupposes charity: therefore he who approaches without charity does not carry away efficacy.
Conclusion. Although God can in this Sacrament bring about, and sometimes does bring about, the remission of all guilt; nevertheless by the common law it has no effect except in the just.
Respondeo: We do not limit the largesse of God, as though in this Sacrament he could not, and sometimes does not, bring about the remission of all guilt; but according to the common forum and the general ground of the Sacrament's institution, it must be said that this Sacrament was given as food to those who are of the body of Christ; and all such have charity: therefore it has its effect only in the just. Now the effect in the just is by freeing from venial guilt and preserving from mortal [guilt], as will be made clear12.
To the arguments:
1. 2. 3. From this is clear the reply to the first three: that it is understood either through preservation, or as regards certain remnants13.
4. 5. 6. To the three following it must be said that the Sacrament has as much efficacy as is fitting for it to have for those to whom it is given; and this is given only to the just: therefore the case does not hold concerning baptism and penance. — If, then, you object that that Sacrament is noble among the rest; it must be said that it is noble by reason of its content, not by reason of an effect [superior] beyond the others14. — But then it is objected, because it still does not seem to be resolved: for since Christ is here present, it seems that it would be more abundantly fitting that his grace be communicated here. For at the coming of Christ grace was abundantly conferred. — And to this it must be said that it pertains to the nobility of the Sacrament that mortal guilt is not wiped away there; for the Sacrament is so noble and the bread so noble that it ought not to be given except to sons and to those already justified15; and those who are such have no mortal guilt. Therefore it belongs to the special dignity of this Sacrament that it is not ordained against mortal guilt. And thus is clear the reply to those three.
7. To that which is objected concerning the departure of feigning, it must be said that the case is not alike, because in baptism the character remains, from which [the soul] is capable of grace; not so in the case at hand16.
The scholion of Articulus I (sections I–III, covering questions 1–3) is rendered with Question I; see `bon-sent-IV-d12-p2-a1-q1`.
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- 1Quae incipit: Purificent nos etc., et de qua vide supra pag. 197, nota 3.Which begins: Purificent nos ("Let them cleanse us") etc., and concerning which see above page 197, note 3.
- 2Libr. IV. de Fide orthod. c. 13.Book IV, On the Orthodox Faith, c. 13.
- 3Can. Cum omne crimen (1.)... deleatur etc.Canon Cum omne crimen (1.)... deleatur etc.
- 4Cfr. supra d. 3. p. I. a. 1. q. 3, et III. Sent. d. 20. q. 4. in fine corp. — Superius pro expressivum Vat. expressissimum.Cf. above d. 3. p. I. a. 1. q. 3, and III Sent. d. 20. q. 4. at the end of the corpus. — Above, for expressivum the Vatican edition [reads] expressissimum.
- 5Supple: est. — Cfr. supra d. 8. p. I. dub. 2.Supply: est ("is"). — Cf. above d. 8. p. I. dub. 2.
- 6Vide infra d. 17. p. I. a. 2. q. 3. et p. II. a. 2. q. 2. in corp.See below d. 17. p. I. a. 2. q. 3, and p. II. a. 2. q. 2, in the corpus.
- 7Ut ostensum est supra d. 4. p. I. a. 2. q. 3.As was shown above d. 4. p. I. a. 2. q. 3.
- 8Sive I. de Anima et eius orig. (hoc opus misit Renato) c. 9. n. 10.Or rather On the Soul and its Origin I (this work he sent to Renatus), c. 9. n. 10.
- 9Potius Augustinus; occasio erroris videtur fuisse lit. Magistri, in qua (hic c. 4.) haec verba verbis Ambrosii connectuntur. Dicit August., in Ioan. Evang. tr. 26. n. 1: « Videte ergo, fratres, panem caelestem spiritaliter manducate, innocentiam ad altare apportate ». Mutata propositione, C. Panem caelestem (64.), de Consecrat. d. 2. legit Panem caelestem spiritualiter manducare est innocentiam ad altare apportare.Rather Augustine; the occasion of the error seems to have been the text of the Master, in which (here c. 4) these words are joined to the words of Ambrose. Augustine says, in On the Gospel of John, tract 26. n. 1: "See therefore, brethren, eat the heavenly bread spiritually, carry innocence to the altar." With the sentence altered, the canon Panem caelestem (64.), On Consecration d. 2, reads To eat the heavenly bread spiritually is to carry innocence to the altar.
- 10Cfr. 1. Cor. 11, 27.Cf. 1 Corinthians 11:27.
- 11Ut ostensum est supra d. 9. a. I. q. 2.As was shown above d. 9. a. I. q. 2.
- 12Quaest. seq. — Pro liberando et praeservando codd. liberatio et praeservatio, cod. aa liberandi et praeservandi.[In] the following question. — For liberando et praeservando the codices [read] liberatio et praeservatio, codex aa liberandi et praeservandi.
- 13Supple: peccatorum. — In cod. I secunda manus post vel addidit liberationem.Supply: peccatorum ("of sins"). — In codex I a second hand has added liberationem after vel.
- 14Vide supra d. 7. dub. 3. — Permulti codd. et edd. omittunt prae, et pro effectus codd. I K substituunt efficaciae. Inferius ex codd. F G H aa posuimus communicari pro comitari.See above d. 7. dub. 3. — Very many codices and editions omit prae, and for effectus codices I K substitute efficaciae. Below, from codices F G H aa, we have put communicari for comitari.
- 15Respicitur Matth. 15, 26: Non est bonum sumere panem filiorum et mittere canibus. Cfr. ibid. 7, 6.There is regard to Matthew 15:26: It is not good to take the bread of the children and to cast it to the dogs. Cf. ibid. 7:6.
- 16Vide supra d. 4. p. I. a. 2. q. 3. ad 3. — Vide scholion ad praecedentem quaest.See above d. 4. p. I. a. 2. q. 3. ad 3. — See the scholion to the preceding question.