Dist. 13, Divisio Textus
Book IV: On the Sacraments · Distinction 13
COMMENTARIUS IN DISTINCTIONEM XIII.
De potestate conficiendi et sumendi.
Solet etiam quaeri, utrum pravi sacerdotes etc.
DIVISIO TEXTUS.
Supra egit Magister de confectione, hic agit de potestate conficiendi. Et dividitur haec pars in tres partes. In prima quaerit Magister et determinat, qui possint conficere. In secunda, qui possint sumere, ostendens, quod soli homines, ibi: Illud etiam sane dici potest, quod a brutis animalibus etc. In tertia vero incidenter determinat, pro quanto dicantur aliqui errare sive haeresim incurrere, ibi: Ne autem ignores, quid faciat hominem haereticum.
Prima pars habet duas. In prima determinat sive tangit, quae sunt necessaria ad conficiendum hoc Sacramentum licite. In secunda tangit illa quae sunt de necessitate huius Sacramenti simpliciter, quae scilicet sunt intentio et ordo, ibi: In huius
autem mysterii expletione etc. Quamvis enim bonitas sit necessaria sacerdoti ad hoc, quod conficiendo non peccet, saltem quod probabiliter sit bonus; sed tamen1 non est necessaria ad hoc, quod conficiat. Sed ordo et intentio ad conficiendum simpliciter sunt necessaria; altero enim deficiente, non conficitur, sed deficiente bonitate, sic. Et sic duo determinantur in hac distinctione: primum spectat ad conficiendi potestatem, secundum vero ad sumtionem.
TRACTATIO QUAESTIONUM.
Ad intelligentiam huius partis duo principaliter quaeruntur.
Primo quaeritur de potestate conficientis.
Secundo quaeritur de sumente.
Circa primum quaeruntur quatuor.
Primo quaeritur, utrum omnis sacerdos possit conficere.
Secundo, utrum soli sacerdotes.
Tertio quaeritur, in quo resideat maior potestas ad consecrandum, in sacerdote, an in verbo.
Quarto quaeritur, utrum melior sit Missa boni sacerdotis quam mali.
ARTICULUS I.
De potestate conficientis.
QUAESTIO I.
Utrum omnis sacerdos possit conficere.
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COMMENTARY ON DISTINCTION XIII.
On the power of confecting and of receiving.
It is also wont to be asked, whether wicked priests, etc.
DIVISION OF THE TEXT.
Above the Master treated of the confecting; here he treats of the power of confecting. And this part is divided into three parts. In the first the Master asks and determines who can confect. In the second, who can receive, showing that only men [can], there: It can also rightly be said that by brute animals, etc. In the third he incidentally determines for how far some are said to err or to incur heresy, there: But lest you be ignorant of what makes a man a heretic.
The first part has two [parts]. In the first he determines or touches upon those things which are necessary in order to confect this Sacrament licitly. In the second he touches upon those things which belong to the necessity of this Sacrament absolutely, namely intention and order, there: In the
completion of this mystery, etc. For although goodness is necessary to the priest in order that, in confecting, he does not sin — at least that he be probably good — yet nevertheless1 it is not necessary in order that he confect. But order and intention are absolutely necessary for confecting; for if either is lacking, [the Sacrament] is not confected, whereas if goodness is lacking, it is [confected]. And thus two things are determined in this distinction: the first pertains to the power of confecting, the second to the receiving.
TREATMENT OF THE QUESTIONS.
For the understanding of this part two [things] are principally asked.
First it is asked concerning the power of the one confecting.
Second it is asked concerning the one receiving.
Concerning the first, four [things] are asked.
First it is asked, whether every priest can confect.
Second, whether only priests [can].
Third it is asked, in what the greater power for consecrating resides, in the priest or in the word.
Fourth it is asked, whether the Mass of a good priest is better than that of a bad one.
ARTICLE I.
On the power of the one confecting.
QUESTION I.
Whether every priest can confect.
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- 1Cod. H, voci saltem praemisso vel, hic supplet bonitas.Codex H, with vel prefixed to the word saltem, here supplies bonitas (goodness).