Dist. 2, Art. 1, Q. 2
Book IV: On the Sacraments · Distinction 2
Quaestio II. Utrum in diversis temporibus debuerint alia et alia Sacramenta institui, vel semper eadem.
Secundo quaeritur, utrum in diversis temporibus debuerint alia et alia Sacramenta institui, vel semper eadem. Et quod non semper eadem, sed quod debuerint mutari, hoc rationabiliter ostendit
1. Hugo1 sic dicens: «Dispensationis ordo et ratio hoc poposcit, ut, sicut ab initio, currente tempore, magis ac magis Salvatoris adventus appropinquavit, sic magis ac magis effectus salutis cresceret et cognitio veritatis; propter quod et ipsa signa salutis per successionem temporum alia post alia mutari debuerunt, ut effectus gratiae divinae in salutem cresceret, simul quoque et ipsa sanctificatio in signis visibilibus evidentior appareret».
2. Item, hoc ostenditur per rationem, quia, variato morbo et conditione aegrotantis, necesse est, variari remedium2: ergo cum his temporibus fuep. 51rint homines diversarum conditionum, et morbus invaluerit; necesse fuit, medicamenta alia et alia adhiberi.
Sed contra: 1. Institutio Sacramentorum fuit non a quocumque, sed a summo medico, cuius consilium3 est immutabile et est summe commendabile; sed si immutabile: ergo et Sacramenta secundum illud instituta debent esse immutabilia; si summe laudabile: ergo debent esse optima: ergo secundum hoc, cum Sacramenta legis gratiae optima sint, semper illa debuerunt esse, nec ante nec post alia debuerunt institui nec mutari.
2. Item, morbus originalis peccati semper idem fuit, nec crevit nec decrevit4, et ratio infirmandi semper fuit eadem: ergo videtur, quod medicina correspondens morbo debuerit esse eadem, non mutata.
3. Item, omnia Sacramenta habent efficaciam a passione primo et a fide passionis immediate, et virtus illa est ad sanandum per gratiam: ergo cum passio sit eadem, et fides eadem, sicut dicit Augustinus5, et gratia similiter eadem: ergo debent esse eadem Sacramenta, non mutata.
Conclusio. Diversis temporibus diversa debuerunt institui Sacramenta.
Respondeo: Ad praedictorum intelligentiam est notandum, quod Sacramenta sunt in documentum, sunt in medicamentum, sunt et in ornamentum; et secundum statum perfectum sunt in apertum documentum divini secreti, sunt in efficax remedium morbi et in pulcrum ornamentum sponsae Christi. — Quoniam igitur revelatio secretorum non debet fieri quocumque modo nec in omni tempore, sed illo quo est intellectus hominis capacior; ideo Sacramenta perfecta dilata sunt usque ad tempus tale. Hoc autem tempus, sicut in homine est sexta aetas, quae appellatur senectus, iuxta illud Ecclesiastici vigesimo quinto6: Quam speciosa veteranis sapientia et gloriosus intellectus et consilium; similiter in mundo est sexta aetas, quae est post Christum, in qua aetate homines sunt sapientiores et capaciores. Ideo dilata sunt Sacramenta completa usque ad hoc tempus.
Rursus, quia sunt in medicamentum morbi efficax, eo tempore debent dari, in quo efficacius curant7; sed spiritualis infirmitas efficaciter non curatur, nisi quando cognoscitur et sentitur, alioquin redditur homo ingratus et peiori vulnere infirmatur: ideo necesse fuit, Sacramenta differri, quousque morbus tantum invalesceret quod homo ipsum cognosceret et remedium quaereret. Hoc autem fuit in tempore gratiae: quia tempore legis naturae convictus est esse caecus; et tunc venit Lex docens et onerans, et tunc convictus est de impotentia; tunc ergo restabat tempus gratiae, in quo morbus iam cognitus curaretur, et in hoc Sacramenta completa darentur8.
Rursus, quia sunt in pulcrum ornamentum, debuit ea Christus illi sponsae dare, a qua numquam separari deberet; et quia talis fuit Ecclesia collecta de gentibus, non synagoga quae ipsum deseruit et negavit: usque ad tempus gratiae perfecta Sacramenta non instituit9; nihilominus tamen aliqua imperfecta, secundum quod congruebat illis temporibus, in sustentationem dedit. — Et sic patet, quod conclusio non semper eadem, sed alia et alia debuerint institui.
1. Ad illud ergo quod obiicitur de consilio, dicendum, quod, sicut dicit Augustinus in libro de Vera Religione10, «sicut unus medicus secundum eandem artem non mutatam pro mutatione morbi mutat remedia»; sic, immo multo fortius, in proposito. — Quod vero addit: quia summe laudabile etc.; dicendum, quod summe laudabilis est divina sapientia in operibus, non quia omnia sunt optima, quae facit in se, sed in ordine. Unde dicit Augustinus, de Libero Arbitrio11: Si quis quaerit: quare Deus non fecit duos soles? non videt, quia fuisset superfluum.p. 52 Si quaerit: quare fecit lunam? non videt, quia, si deesset luna, aliquod bonum deesset de ordine. Sic et in proposito attendendum, quia ordinatissime fecit. Sicut enim haec Sacramenta huic tempori conveniunt, ita illa Sacramenta illi tempori congruebant.
2. Ad illud quod obiicitur, quod morbus est idem; dicendum, quod etsi morbus originalis quantum ad essentiam non creverit, tamen crevit in effectu, quia semper magis ac magis homines sequebantur concupiscentiam et de uno errore labebantur in alterum12.
3. Ad illud quod obiicitur, si fides eadem, et passio etc.; dicendum, quod etsi passio eadem sit, tamen prius fuit promissa, et modo est persoluta; et ideo, accepta satisfactione, misericordia Dei liberalior fuit ad remittendum, quam cum tantum erat promissa: liberalior, inquam, dico quantum ad effectum, cum semper in se sit summe et aequaliter liberalis; ideo effectus maior. Praeterea, etsi fides sit eadem, tamen haec est dignior et ad amandum efficacior, quia apertius credimus quam antiqui13, et fides de passione iam praeterita et solutione facta magis ad amandum incitat quam de promissa. Ideo Deus et merito fidei et merito passionis iam praeteritae maiorem contulit Sacramentis efficaciam. — Et rursus, quia fides est expressior, Sacramenta sunt evidentiora; sed fides expressa remanet eadem, quia ratio credendi eadem14; sed Sacramenta alia, quia signa sunt alia, et signa non numerantur quantum ad significatum, sed quantum ad speciem significantem15.
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Question II. Whether in different times other and other sacraments ought to have been instituted, or always the same ones.
Secondly it is asked whether in different times other and other sacraments ought to have been instituted, or always the same ones. And that not always the same ones, but that they ought to have been changed, this is reasonably shown:
1. Hugh1 thus says: «The order and ground of the dispensation demanded this, that, as from the beginning, with time running on, the Savior's advent drew nearer and nearer, so the effect of salvation should grow more and more, and the knowledge of the truth; on account of which the very signs of salvation also had, through the succession of times, to be changed, other after other, so that the effect of divine grace might grow unto salvation, and at the same time the very sanctification might appear more evident in visible signs».
2. Likewise, this is shown by reason, because, the disease and the condition of the sick man being varied, it is necessary that the remedy be varied2: therefore since in these times there have beenp. 51 men of diverse conditions, and the disease has grown strong, it was necessary that other and other medicines be applied.
On the contrary: 1. The institution of the sacraments was not from just anyone, but from the supreme physician, whose counsel3 is immutable and is in the highest degree commendable; but if it is immutable: therefore the sacraments instituted according to it ought to be immutable; if in the highest degree praiseworthy: therefore they ought to be the best: therefore according to this, since the sacraments of the law of grace are the best, those ought always to have been, and neither before nor after ought others to have been instituted or changed.
2. Likewise, the disease of original sin was always the same, and neither increased nor decreased4, and the ground of the sickening was always the same: therefore it seems that the medicine corresponding to the disease ought to have been the same, not changed.
3. Likewise, all the sacraments have their efficacy from the passion first and from faith in the passion immediately, and that power is for healing through grace: therefore since the passion is the same, and the faith the same, as Augustine says5, and the grace likewise the same: therefore the sacraments ought to be the same, not changed.
Conclusion. In different times different sacraments ought to have been instituted.
I respond: For the understanding of the foregoing it must be noted that the sacraments are for instruction, are for medicine, and are also for adornment; and according to the perfect state they are for an open instruction of the divine secret, are for an efficacious remedy of the disease, and are for a beautiful adornment of the bride of Christ. — Since therefore the revelation of secrets ought not to be made in just any way nor at every time, but at that in which the understanding of man is more capacious; therefore the perfect sacraments were deferred until such a time. And this time, as in man it is the sixth age, which is called old age, according to that of Ecclesiasticus, chapter twenty-five6: How beautiful is wisdom for the aged, and glorious understanding and counsel; likewise in the world it is the sixth age, which is after Christ, in which age men are wiser and more capable. Therefore the complete sacraments were deferred until this time.
Again, because they are for an efficacious medicine of the disease, they ought to be given at that time in which they heal more efficaciously7; but spiritual infirmity is not efficaciously healed except when it is known and felt, otherwise a man is rendered ungrateful and is afflicted with a worse wound: therefore it was necessary that the sacraments be deferred, until the disease should grow strong enough that a man might know it and seek a remedy. And this came to pass in the time of grace: because in the time of the law of nature he was convicted of being blind; and then came the Law teaching and burdening, and then he was convicted of his impotence; then therefore there remained the time of grace, in which the disease now known might be healed, and in this the complete sacraments might be given8.
Again, because they are for a beautiful adornment, Christ ought to give them to that bride from whom He should never be separated; and because such was the Church gathered from the Gentiles, not the synagogue which forsook and denied Him: until the time of grace He did not institute the perfect sacraments9; yet nevertheless He gave some imperfect ones, according as it was fitting to those times, for sustenance. — And thus it is clear, as the conclusion [states], that not always the same, but other and other ought to have been instituted.
1. To that, then, which is objected concerning the counsel, it must be said that, as Augustine says in the book On True Religion10, «just as one physician according to the same art, not changed, changes the remedies for the change of the disease»; so, indeed much more strongly, in the case at hand. — But as to what he adds: that it is in the highest degree praiseworthy etc.; it must be said that the divine wisdom is in the highest degree praiseworthy in its works, not because all things which it makes are the best in themselves, but in their order. Whence Augustine says, On Free Choice11: If anyone asks: why did God not make two suns? he does not see that it would have been superfluous.p. 52 If he asks: why did He make the moon? he does not see that, if the moon were lacking, some good would be lacking from the order. So also in the case at hand it must be attended to, because He made it in the most ordered way. For as these sacraments suit this time, so those sacraments were fitting for that time.
2. To that which is objected, that the disease is the same; it must be said that although original disease as to its essence did not increase, nevertheless it increased in effect, because men ever more and more followed concupiscence and slipped from one error into another12.
3. To that which is objected, if the faith is the same, and the passion etc.; it must be said that although the passion is the same, nevertheless it was first promised, and now is paid out; and therefore, satisfaction being accepted, the mercy of God was more liberal to remit than when it was only promised: more liberal, I say, I mean as to the effect, since in itself it is always supremely and equally liberal; therefore the effect is greater. Moreover, although the faith is the same, nevertheless this is more worthy and more efficacious unto loving, because we believe more openly than the ancients13, and faith concerning a passion now past and a payment now made incites to loving more than [faith] concerning a promised one. Therefore God conferred a greater efficacy upon the sacraments both by the merit of faith and by the merit of the passion now past. — And again, because faith is more express, the sacraments are more evident; but the express faith remains the same, because the ground of believing is the same14; but the sacraments are other, because the signs are other, and signs are not numbered as to the thing signified, but as to the signifying species15.
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- 1Libr. 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.Book I On the Sacraments, part XI, c. 6, where the original text near the end of the testimony [reads] ut cum effectus for ut effectus, and the codices together with the editions [read] et ipsa signatio for et ipsa sanctificatio.
- 2Vide verba August. infra pag. 51, nota 8. — Superius pro variato cod. Z variante. Mox pro homines, quod codd. F G H I P Q (V a secunda manu) exhibent, cod. K aegrotantes, cod. bb a secunda manu homines aegrotantes, edd. morbi et aegrotantes; alii codd. omittunt utrumque.See the words of Augustine below, p. 51, note 8. — Above, for variato codex Z [reads] variante. Presently for homines, which codices F G H I P Q (V by a second hand) exhibit, codex K [reads] aegrotantes, codex bb by a second hand homines aegrotantes, the editions morbi et aegrotantes; other codices omit both.
- 3Cod. F iudicium; idem cod. F cum cod. H paulo inferius, verbis transpositis, ergo cum secundum hoc pro ergo secundum hoc, cum.Codex F [reads] iudicium; the same codex F together with codex H a little below, with the words transposed, [reads] ergo cum secundum hoc for ergo secundum hoc, cum.
- 4Cfr. II. Sent. d. 33. a. 2. q. 1. seq. — In fine arg. ex codd. F G H I K N U Y supplevimus eadem.Cf. Sentences II, d. 33, a. 2, q. 1 ff. — At the end of the argument we have supplied eadem from codices F G H I K N U Y.
- 5Enarrat. in Ps. 50, 14. n. 17; in Ioan. Evang. tr. 45. n. 9; XVIII. de Civ. Dei, c. 47. Cfr. tom. III. pag. 315, nota 2. et ibid. d. 25. a. 2. q. 1.Enarration on Psalm 50, 14, n. 17; On the Gospel of John, tract 45, n. 9; City of God XVIII, c. 47. Cf. tome III, p. 315, note 2, and ibid., d. 25, a. 2, q. 1.
- 6Vers. 7, ubi Vulgata gloriosis pro gloriosus. — Sex aetates generis humani describit August., I. de Gen. contra Manich. c. 23. n. 35. seqq., ita ut prima aetas, quasi infantia, tendatur ab Adam usque ad Noe, secunda tanquam pueritia a Noe usque ad Abraham, tertia similis adolescentiae ab Abraham usque ad David, quarta similis iuventuti a David usque ad transmigrationem in Babyloniam, quinta tanquam declinatio a iuventute in senectutem ab hac transmigratione usque ad Christum, sexta, in qua senectus veteris hominis apparet, a Christo usque ad iudicium sive finem mundi.Verse 7, where the Vulgate [reads] gloriosis for gloriosus. — Augustine describes the six ages of the human race, On Genesis against the Manichees I, c. 23, n. 35 ff., such that the first age, as it were infancy, is extended from Adam to Noah, the second as childhood from Noah to Abraham, the third like adolescence from Abraham to David, the fourth like youth from David to the migration into Babylon, the fifth as the decline from youth into old age from this migration to Christ, the sixth, in which the old age of the old man appears, from Christ to the judgment or the end of the world.
- 7Cod. F curarent, non pauci alii codd. curent. Superius eo tempore omisimus cum codd. E F G L (H I a secunda manu) etiam.Codex F [reads] curarent, not a few other codices curent. Above we have omitted eo tempore together with codices E F G L (H I by a second hand) etiam.
- 8Cfr. Hugo a S. Vict., I. de Sacram. p. VIII. c. 3. et II. p. II. c. 1. Vide etiam III. Sent. d. 1. a. 2. q. 4, ubi simile arg. occurrit de tempore incarnationis Christi. — Superius post in quo cod. F addit adiutorium quaereretur et in quo.Cf. Hugh of St. Victor, On the Sacraments I, part VIII, c. 3, and II, part II, c. 1. See also Sentences III, d. 1, a. 2, q. 4, where a similar argument occurs concerning the time of Christ's incarnation. — Above, after in quo codex F adds adiutorium quaereretur et in quo.
- 9Cod. Z legit: distulit usque ad tempus gratiae perfecta Sacramenta. Instituit nihilominus etc. Aliquanto superius pro deberet non pauci codd. cum edd. deberent.Codex Z reads: distulit usque ad tempus gratiae perfecta Sacramenta. Instituit nihilominus etc. Somewhat above, for deberet not a few codices together with the editions [read] deberent.
- 10Cap. 17. n. 34: Ut enim ars medicinae, cum eadem maneat neque ullo pacto ipsa mutetur, mutat tamen praecepta languentibus, quia mutabilis est nostra valetudo, ita divina providentia, cum sit ipsa omnino incommutabilis, mutabili tamen creaturae varie subvenit etc. — Superius post de consilio cod. H addit sive incommutabili iudicio.Chapter 17, n. 34: For just as the art of medicine, though it remains the same and is in no way itself changed, nevertheless changes its precepts for the sick, because our health is mutable, so divine providence, although it is itself wholly unchangeable, nevertheless variously comes to the aid of the mutable creature etc. — Above, after de consilio codex H adds sive incommutabili iudicio.
- 11Libr. III. c. 9. n. 24: Quodsi non dicit: luna non esset, sed qualem solem videt, talem lunam esse debuisse, non dicit intelligit, nihil aliud se dicere quam: non esset luna, sed essent soles duo. In quo dupliciter errat: quod rerum perfectioni et addere aliquid cupit, cum desiderat alterum solem, et minuere, cum lunam vult detrahi. — Superius pro laudabilis est divina sapientia edd. laudabile est consilium divinae sapientiae. Subinde post in operibus in cod. Z additur omnibus. Inferius pro Si quaerit (ita codd. G I) cod. F Si quaerat, in aliis et codd. Si quaeras, quod minus congruit verbis non videt; denique post quare codd. A H supplent Deus.Book III, c. 9, n. 24: But if he does not say: let there be no moon, but [says] that the moon ought to be such as the sun he sees—he does not understand that he says nothing other than: let there be no moon, but let there be two suns. In which he errs in two ways: in that he both wishes to add something to the perfection of things, when he desires another sun, and to diminish it, when he wishes the moon to be taken away. — Above, for laudabilis est divina sapientia the editions [read] laudabile est consilium divinae sapientiae. Then after in operibus in codex Z is added omnibus. Below, for Si quaerit (so codices G I) codex F [reads] Si quaerat, in others and codices Si quaeras, which agrees less with the words non videt; finally after quare codices A H supply Deus.
- 12Vide II. Sent. d. 33. a. 2. q. 1. ad 3.See Sentences II, d. 33, a. 2, q. 1, ad 3.
- 13Cfr. III. Sent. d. 25. a. 2. q. 2. seq. — Mox pro incitat codd. B Z inducit, non pauci alii codd. invitat.Cf. Sentences III, d. 25, a. 2, q. 2 ff. — Presently for incitat codices B Z [read] inducit, not a few other codices invitat.
- 14Vide III. Sent. d. 24. a. 1. q. 3. — Inferius solae edd. mutantur pro numerantur i. e. alia sunt.See Sentences III, d. 24, a. 1, q. 3. — Below the editions alone [read] mutantur for numerantur, i.e. they are other.
- 15Vide scholion ad praecedentem quaest.See the scholion to the preceding question.