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Dist. 2, Art. 1, Q. 1

Book IV: On the Sacraments · Distinction 2

Textus Latinus

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Articulus I. De tempore institutionis et numero Sacramentorum.

Quaestio I. Utrum omne tempus fuerit idoneum ad institutionem Sacramentorum.

Et quod omne tempus fuerit idoneum ad institutionem Sacramentorum, ostenditur:

1. Et primo de tempore naturae institutae; videtur, quod in illo tempore debuerint alia multo magis institui¹.

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Si dicas, quod usus matrimonii illi tempori congruebat, quia erat non in remedium, sed in officium, sed alia instituta sunt in medicinam, et ideo non ante lapsum; contra: Deus simul, cum condidit Angelum, condidit poenam sive ignem, ut ibi, si peccaret, puniretur, quia eius peccatum est irremediabile²: ergo pari ratione, cum condidit hominem, cuius erat peccare remediabiliter, debuit instituere medicinam.

2. Item, Magister dicit distinctione praecedenti³, quod Sacramentorum usus est «ad humiliationem, exercitationem et eruditionem»; quae non tantum conveniunt aegro, sed etiam sano: ergo etc.

1. Item, quod tempus legis naturae post lapsum fuerit conveniens, videtur: quia boni et sapientis medici est medicinam usque ad indigentiam differre, et cum adest indigentia, ipsam offerre⁴: ergo si tempus legis naturae fuit tale, tunc sine dilatione et anticipatione debuit Sacramenta instituere.

2. Item, quod tempus legis scriptae fuerit magis idoneum, videtur: quia Sacramenta non ideo sunt praecepta, quia bona, sed ideo bona, quia praecepta et instituta; sed talia praecepta maxime conveniunt legi scriptae, non Evangelio vel naturae, quo⁵ sunt leges morales: ergo et Sacramentorum institutio.

3. Sed quod tempus legis evangelicae fuerit conveniens, videtur: quia «Sacramenta sunt medicinae⁶»; sed illud tempus maxime illorum institutioni convenit, in quo advenit medicus; et iterum sunt «vasa gratiae⁷»: ergo illi tempori congruunt, quod est tempus gratiae.

Contra: Quod non congruerint tempori naturae institutae, ostenditur: quia qui sperat resurgere facilius dimittit se cadere; ergo si primo homini essent remedia parata⁸, data esset ei occasio peccandi: ergo si Sacramenta debent esse via ad resurgendum, non ad cadendum, non debuerunt tunc institui.

1. Item, quod nec tempori legis naturae, videtur: quia tempore illo solum cucurrit ius naturale; sed ea quae dictat ius naturale, sunt de se bona, sunt etiam immobilia: ergo si Sacramenta non sunt talia, non conveniunt illi tempori.

2. Item, quod nec tempori legis scriptae, videtur; quia lex scripta data est in onus et ad convincendum de impotentia, ut dicit Hugo⁹: ergo si Sacramenta sunt medicinae reparantes virtutem, nullatenus conveniunt legi scriptae.

3. Item, quod non legi evangelicae, videtur, quia haec lex est eliminativa figurarum et signorum, quia aperte praedicat veritatem¹⁰: ergo si Sacramenta sunt figuralia, nullatenus legi evangelicae conveniunt.

4. Item, lex Evangelii est lex libertatis, ad Galatas quinto¹¹: Vos autem fratres in libertatem vocati estis: ergo ad minus non debuerunt institui Sacramenta sub praecepto, sed solum sub consilio. Et hoc videtur dicere Hugo de Sacramentis: «Primo parvulos consilio nutrivit, secundo provectos praecepto tentavit, tertio perfectos in libertate spiritus ambulare permisit». Sed hoc non potest stare, quia Ioannis tertio¹² dicitur: Nisi quis renatus fuerit etc.

Conclusio

Tempora legis naturae, legis scriptae et Evangelii conveniunt institutioni Sacramentorum, tamen secundum magis et minus.

Respondeo: Dicendum, quod omnia Sacramenta instituta sunt in remedium specialiter et principaliter, excepto matrimonio, quod primo institutum est in officium; et quia tempus remedii incepit a lapsu et profecit in Lege et consummatum est in Evangelio, ideo ista tria tempora conveniunt institutioni, tamen secundum magis et minus.

1. Ad illud ergo quod obiicitur, quod conveniat tempus naturae institutae propter matrimonium; dicendum, quod tunc est institutum, quia fuit institutum in officium. — Ad illud quod obiicitur de poena Angelorum, patet responsio: quia poena vel ignis revocat a culpa, sed medicina occasionem praestat; ideo non sic debebat esse ex sua¹³ parte.

2. Ad illud quod obiicitur de usu, dicendum, quod humiliari sub creaturis, ab eis erudiri et in eis a fastidio liberari non est de natura hominis instituti, sed potius hoc exigit poena damnati; quia

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homo stans erat medius inter creaturas et Deum; in se enim expressius quam in aliis cognoscebat et in ipso delectabatur et varietate rerum ad fugiendum fastidium non egebat¹⁴.

1. Ad illud quod obiicitur de tempore legis naturae, dicendum, quod lex naturae quaedam dictat ut necessaria, quaedam ut expedientia; item, quaedam dictat ex se, quaedam adiuta fide et inspiratione. Et dico, quod primo modo dictat praecepta moris; secundo modo praecepta, quae dictabat in generali, ut esset Deo sacrificandum; et haec fides cum inspiratione etiam ulterius determinabat¹⁵. Et sic patet illud.

2. Ad illud quod obiicitur de tempore legis scriptae, dico, quod lex scripta a duris observabatur carnaliter et eius Sacramenta, et in talibus nullam habebat efficaciam; sed a spiritualibus observabatur spiritualiter, et non erat in onus praecipue, sed in viam salutis¹⁶; et talibus Sacramenta illa erant in medicinam.

3. Ad illud quod obiicitur de Evangelio, quod evacuat figuras; dicendum, quod quaedam figurae erant tantum ad significandum, quaedam autem sunt ad significandum et sanctificandum. Figuras primas evacuat, sed secundas instituit, quia est lex sanctificationis, non tantum veritatis¹⁷.

4. Ad illud quod obiicitur, quod lex Evangelii est lex libertatis etc. dicendum, quod praecepta sunt in servitutem timentibus, sed sunt in libertatem amantibus; quia ergo lex evangelica est lex amoris, ideo dicitur lex libertatis, non quia non praecipiebat, sed quia non ad timorem, sed ad amorem trahebat¹⁸.

Scholion

I. De 1. et 2. quaestione cfr. d. 1. p. I. a. 1. q. 1, ubi dictum est in scholio, alios commentatores Petri Lombardi has duas quaestiones coniungere cum praedicta; unde vide ibi auctores citatos, et praeterea Alex. Hal., S. p. IV. q. 1. m. 3. a. 3, et q. 2. m. 2. a. 1. 2; S. Thom., S. III. q. 61. a. 2. — Doctores aliqualiter dissentiunt de congruitate Sacramentorum pro statu innocentiae, et primo quidem respectu matrimonii iam in paradiso instituti, utrum fuerit institutum tantum in officium naturae, non proprie in ratione Sacramenti — ut docent cum S. Bonav. S. Thomas, d. 1. q. 1. a. 2. quaestiunc. 2; S. loc. cit. ad 3; Scot., d. 1. q. 3. n. 7, d. 26. q. unica n. 11. seqq.; Richard. a Med., d. 1. a. 2. q. 1 — an etiam ut Sacramentum, sicut putat Alex. Hal., loc. cit. a. 1. § 1. Attamen multi cum Scoto et Dionysio Carth. putant, probabilius esse, aliqua Sacramenta instituenda fuisse, si status innocentiae diu durasset. — De seq. (2.) quaestione, sive de variatione Sacramentorum, plura hic repetita vel excerpta docet Alex. Hal., loc. cit. q. 5. m. 2. a. 2. § 2. et passim in praecedentibus qq.; item cfr. S. Thom., d. 1. q. 1. a. 2. quaestiunc. 4; B. Albert., hic a. 2. — De mundi aetatibus cfr. infra d. 40. dub. 3 et praecipue Hexaëm. Serm. 16.

II. Quoad 3. quaestionem congruitas septenarii numeri Sacramentorum novae legis (de quo numero cfr. Conc. Trident. Sess. VII. can. 1.) etiam infra dub. 1. et ab aliis Scholasticis rationibus suadetur, de quo Alex. Hal., loc. cit. q. 5. m. 7. a. 1. 2. — S. Thom., hic q. 1. a. 2; S. III. q. 63. a. 1; S. c. Gent. IV. c. 58. — B. Albert., IV. Sent. d. 1. a. 2. — Petr. a Tar., hic q. 1. a. 2. — Richard. a Med., hic a. 1. q. 4. — Durand., hic q. 2. — Dionys. Carth., hic q. 1.

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English Translation

Article I. On the time of institution and the number of the Sacraments.

Question I. Whether every time was suitable for the institution of the Sacraments.

And that every time was suitable for the institution of the Sacraments is shown:

1. And first concerning the time of nature as instituted [in its original state]; it seems that in that time others ought much more to have been instituted¹.

If you say that the use of marriage was fitting to that time, because it was not for a remedy but for an office, whereas the others were instituted for medicine, and therefore not before the Fall; on the contrary: God, at the same time as He created the angel, created punishment, that is, fire, so that there, if he should sin, he might be punished, because his sin is irremediable²: therefore by parity of reasoning, when He created man, whose lot it was to sin remediably, He ought to have instituted medicine.

2. Likewise, the Master says in the preceding distinction³ that the use of the Sacraments is "for humiliation, exercise, and instruction"; and these things befit not only the sick man but also the healthy one: therefore etc.

1. Likewise, that the time of the law of nature after the Fall was fitting, it seems: because it belongs to a good and wise physician to defer the medicine until [there is] need, and when need is present, to offer it⁴: therefore if the time of the law of nature was such, then without delay or anticipation He ought to have instituted the Sacraments.

2. Likewise, that the time of the written law was more suitable, it seems: because the Sacraments are not commanded because they are good, but rather they are good because they are commanded and instituted; but such commands befit most of all the written law, not the Gospel or [the law of] nature, by which⁵ are [given] the moral laws: therefore also the institution of the Sacraments.

3. But that the time of the evangelical law was fitting, it seems: because "the Sacraments are medicines⁶"; but that time befits their institution most of all, in which the physician came; and again they are "vessels of grace⁷": therefore they are fitting to that time, which is the time of grace.

On the contrary: That they were not fitting to the time of nature as instituted is shown: because he who hopes to rise more readily lets himself fall; therefore if remedies were prepared for the first man⁸, occasion of sinning would be given him: therefore if the Sacraments ought to be a way to rising again, not to falling, they ought not then to have been instituted.

1. Likewise, that [they were fitting] not even to the time of the law of nature, it seems: because in that time the natural right [of law] alone ran its course; but the things which the natural right dictates are of themselves good, and are also immutable: therefore if the Sacraments are not such, they do not befit that time.

2. Likewise, that [they were fitting] not even to the time of the written law, it seems; because the written law was given as a burden and to convict [man] of [his] powerlessness, as Hugh says⁹: therefore if the Sacraments are medicines restoring power [virtue], they in no way befit the written law.

3. Likewise, that [they did] not [befit] the evangelical law, it seems, because this law is the eliminator of figures and signs, since it openly preaches the truth¹⁰: therefore if the Sacraments are figurative, they in no way befit the evangelical law.

4. Likewise, the law of the Gospel is the law of liberty, to the Galatians, fifth chapter¹¹: But you, brethren, have been called unto liberty: therefore at the least the Sacraments ought not to have been instituted under precept, but only under counsel. And this Hugh seems to say in On the Sacraments: "First He nourished the little ones by counsel, secondly He tested the grown by precept, thirdly He permitted the perfect to walk in the liberty of the spirit." But this cannot stand, because in John, third chapter¹², it is said: Unless one be born again etc.

Conclusion

The times of the law of nature, of the written law, and of the Gospel befit the institution of the Sacraments, yet according to more and less.

I respond: It must be said that all the Sacraments were instituted as a remedy specially and principally, except marriage, which was first instituted for an office; and because the time of the remedy began at the Fall and advanced under the Law and was consummated in the Gospel, therefore these three times befit the institution, yet according to more and less.

1. To that, then, which is objected, that the time of nature as instituted is fitting on account of marriage; it must be said that it was then instituted because it was instituted for an office. — To that which is objected about the punishment of the angels, the response is plain: because punishment, that is, fire, calls [one] back from fault, whereas medicine affords [an] occasion; therefore it ought not to be so on its¹³ part.

2. To that which is objected about [their] use, it must be said that to be humbled under creatures, to be instructed by them, and to be freed from weariness in them is not part of the nature of man as instituted, but rather the punishment of the condemned demands this; because

man, while standing [upright], was midway between creatures and God; for in himself he knew [God] more expressly than in others and delighted in Him, and had no need of the variety of things for fleeing weariness¹⁴.

1. To that which is objected about the time of the law of nature, it must be said that the law of nature dictates some things as necessary, some as expedient; likewise, it dictates some things of itself, some aided by faith and inspiration. And I say that in the first way it dictates the precepts of morals; in the second way the precepts which it was dictating in general, namely that sacrifice ought to be made to God; and this faith together with inspiration was further determining [it]¹⁵. And thus that [objection] is clear.

2. To that which is objected about the time of the written law, I say that the written law was observed carnally by the hard[-hearted], and its Sacraments [likewise], and in such [people] it had no efficacy; but by the spiritual it was observed spiritually, and was not chiefly a burden but a way of salvation¹⁶; and for such [people] those Sacraments were for medicine.

3. To that which is objected about the Gospel, that it empties out the figures; it must be said that some figures were only for signifying, but some are for signifying and sanctifying. The first figures it empties out, but the second it institutes, because it is the law of sanctification, not only of truth¹⁷.

4. To that which is objected, that the law of the Gospel is the law of liberty etc. it must be said that the precepts are unto servitude for those who fear, but are unto liberty for those who love; therefore because the evangelical law is the law of love, it is therefore called the law of liberty, not because it did not command, but because it was drawing [men] not to fear but to love¹⁸.

Scholion

I. Concerning the 1st and 2nd questions, cf. dist. 1, pt. I, a. 1, q. 1, where it was said in the scholion that other commentators on Peter Lombard join these two questions with the aforesaid one; whence see there the authors cited, and besides Alexander of Hales, Summa pt. IV, q. 1, m. 3, a. 3, and q. 2, m. 2, a. 1, 2; St. Thomas, Summa III, q. 61, a. 2. — The Doctors somewhat disagree about the fittingness of the Sacraments for the state of innocence, and first indeed with respect to marriage already instituted in paradise, whether it was instituted only for the office of nature, not properly under the formal character of a Sacrament — as, with St. Bonaventure, St. Thomas teaches, d. 1, q. 1, a. 2, quaestiuncula 2; St. [Thomas] loc. cit. ad 3; Scotus, d. 1, q. 3, n. 7, d. 26, q. unica, n. 11 ff.; Richard of Middleton, d. 1, a. 2, q. 1 — or also as a Sacrament, as Alexander of Hales holds, loc. cit. a. 1, § 1. Yet many, with Scotus and Dionysius the Carthusian, hold it to be more probable that some Sacraments would have had to be instituted, if the state of innocence had long endured. — Concerning the following (2nd) question, that is, the variation of the Sacraments, Alexander of Hales teaches many things here repeated or excerpted, loc. cit. q. 5, m. 2, a. 2, § 2, and throughout in the preceding questions; likewise cf. St. Thomas, d. 1, q. 1, a. 2, quaestiuncula 4; Bl. Albert, here a. 2. — On the ages of the world cf. below, d. 40, dub. 3, and especially Hexaëmeron, Sermon 16.

II. As to the 3rd question, the fittingness of the sevenfold number of the Sacraments of the new law (concerning which number cf. the Council of Trent, Sess. VII, can. 1) is also persuaded below, dub. 1, and by other Scholastics by [various] reasons, concerning which [see] Alexander of Hales, loc. cit. q. 5, m. 7, a. 1, 2. — St. Thomas, here q. 1, a. 2; Summa III, q. 63, a. 1; Summa contra Gentiles IV, c. 58. — Bl. Albert, IV Sent. d. 1, a. 2. — Peter of Tarentaise, here q. 1, a. 2. — Richard of Middleton, here a. 1, q. 4. — Durandus, here q. 2. — Dionysius the Carthusian, here q. 1.

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Apparatus Criticus

1
Gen. 2, 24; Matth. 19, 5. Cfr. hic lit. Magistri, c. 1. et infra d. XXVI. c. 1, nec non ibid. Comment. a. 1. q. 1, ubi etiam insinuatur instantia, quae paulo inferius fertur et ex verbis Augustini sumta est.
Genesis 2:24; Matthew 19:5. Cf. here the Master's text, c. 1, and below, dist. XXVI, c. 1, as well as ibid. the Commentary, a. 1, q. 1, where there is also intimated the instance which is brought forward a little below and is taken from the words of Augustine.
2
Vide II. Sent. d. 7. p. I. a. I. q. I. et d. 21. a. 3. q. 2, ubi de peccato remissibili primorum parentum. — Paulo superius pro in medicinam cod. Z in remedium.
See II Sent. d. 7, pt. I, a. 1, q. 1, and d. 21, a. 3, q. 2, where [it treats] of the remissible sin of the first parents. — A little above, for in medicinam (for medicine) codex Z [reads] in remedium (for a remedy).
3
Cap. 5.
Chapter 5.
4
Vide supra d. I. p. I. q. 5. arg. 2. verba ad oppos. Hugonis. — Cod. Z statim ipsam afferre. Mox post naturae cod. U addit post lapsum.
See above, dist. I, pt. I, q. 5, arg. 2, the words of Hugh in the opposing [arguments]. — Codex Z [reads] at once ipsam afferre (to bring it). Soon, after naturae (of nature), codex U adds post lapsum (after the Fall).
5
Codd. MO quo tempore, plures codd. quae, cod. Z legit nec naturae, cuiusmodi; edd. omittunt non Evangelio... morales.
Codices M, O [read] quo tempore (at which time), several codices quae (which), codex Z reads nec naturae, cuiusmodi (nor of nature, of which kind); the editions omit non Evangelio... morales (not the Gospel... moral).
6
Hugo a S. Vict., I. de Sacram. p. IX. c. 5.
Hugh of St. Victor, On the Sacraments bk. I, pt. IX, c. 5.
7
Hugo a S. Vict., loc. cit. c. 4. Vide supra pag. 17, nota 1.
Hugh of St. Victor, loc. cit. c. 4. See above, p. 17, note 1.
8
Cod. Z praeparata. Superius pro quia qui cod. C quia si, Vat. quia ibi. In fine arg. codd., exceptis OZ, omittunt tunc, pro quo edd. illo tempore.
Codex Z [reads] praeparata (prepared). Above, for quia qui (because he who) codex C [reads] quia si (because if), the Vatican edition quia ibi (because there). At the end of the argument the codices, except O and Z, omit tunc (then), for which the editions [read] illo tempore (at that time).
9
Libr. II. de Sacram. p. II. c. I. Cfr. lib. I. p. VIII. c. 3. et p. XI. c. 1. — Superius post legis scriptae ex cod. H supplevimus videtur.
Bk. II On the Sacraments pt. II, c. 1. Cf. bk. I, pt. VIII, c. 3, and pt. XI, c. 1. — Above, after legis scriptae (of the written law) we have supplied videtur (it seems) from codex H.
10
Cfr. Ioan. 1, 17. et Hebr. 10, 1. — Superius pro est eliminativa plures codd. vel evacuativa vel elucidativa.
Cf. John 1:17 and Hebrews 10:1. — Above, for est eliminativa (is the eliminator) several codices [read] either evacuativa (empties out) or elucidativa (makes clear).
11
Vers. 13. — Verba Hugonis habentur I. de Sacram. p. XI. c. 4, in quibus cod. F cum textu originali permittit pro permisit. Cfr. supra pag. 36, nota 9.
Verse 13. — The words of Hugh are found in [bk.] I On the Sacraments pt. XI, c. 4, in which codex F, with the original text, [reads] permittit (permits) for permisit (permitted). Cf. above, p. 36, note 9.
12
Vers. 3.
Verse 3.
13
Codd. FGIX illa, codd. U aa ista, Vat. ipsa.
Codices F, G, I, X [read] illa (that), codices U, aa ista (this), the Vatican edition ipsa (it/the same).
14
Cfr. II. Sent. d. 23. a. 2. q. 3. — Superius edd. intutus pro stans, et perperam in Creatore enim se pro in se enim (supple: eum). Pro fugiendum codd. EI fuganda, cod. Z evitandum.
Cf. II Sent. d. 23, a. 2, q. 3. — Above the editions [read] intutus (unguarded) for stans (standing), and wrongly in Creatore enim se (for in the Creator himself) for in se enim (for in himself) (supply: eum [Him]). For fugiendum (for fleeing) codices E, I [read] fuganda (to be put to flight), codex Z evitandum (to be avoided).
15
Vide supra d. I. p. II. a. 1. q. 3. in corp. — Pro haec cod. Z sed, et pro quae dictabat edd. quae dictabant. Superius pro adiuta fide edd. adiuncta fide.
See above, dist. I, pt. II, a. 1, q. 3, in the body. — For haec (this) codex Z [reads] sed (but), and for quae dictabat (which it was dictating) the editions [read] quae dictabant (which they were dictating). Above, for adiuta fide (aided by faith) the editions [read] adiuncta fide (with faith adjoined).
16
Cfr. III. Sent. d. 40. q. 2. — Vat. omittit praecipue. Pars superius post et eius Sacramenta cod. X, variata interpunctione, prosequitur: etiam in talibus nullam habebant efficaciam, a qua lectione in tantum discedit lectio cod. E, qua secunda manus eliminavit etiam. Pro a duris cod. Z et ed. 1 a Iudaeis.
Cf. III Sent. d. 40, q. 2. — The Vatican edition omits praecipue (chiefly). The portion above, after et eius Sacramenta (and its Sacraments) codex X, with altered punctuation, continues: etiam in talibus nullam habebant efficaciam (also in such [people] they had no efficacy), from which reading the reading of codex E so far departs that a second hand eliminated etiam. For a duris (by the hard) codex Z and ed. 1 [read] a Iudaeis (by the Jews).
17
Vide supra d. I. p. I. q. 5. — [Cf.] etiam infra d. 40. q. 1.
See above, dist. I, pt. I, q. 5. — [Cf.] also below, d. 40, q. 1.
18
Libr. I. de Sacram. p. XI. c. 6, ubi textus originalis circa finem testimonii ut cum effectus pro ut effectus, et codd. cum edd. et ipsa signatio pro et ipsa sanctificatio.
Bk. I On the Sacraments pt. XI, c. 6, where the original text, near the end of the testimony, [reads] ut cum effectus for ut effectus, and the codices with the editions [read] et ipsa signatio (and the very sealing) for et ipsa sanctificatio (and the very sanctification).