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Dist. 23, Art. 2, Q. 3

Book IV: On the Sacraments · Distinction 23

Textus Latinus
p. 599

Quaestio III. In quo loco debeat fieri unctio.

Tertio quaeritur, in quo loco debeat fieri unctio. Et quod totum corpus debeat inungi, videtur:

1. Quoniam talis unctio aut est contra infirmitatem corporalem, aut contra infirmitatem spiritualem. Si contra corporalem; cum ergo mortalis infirmitas per totum corpus diffusa sit, totum debet inungi. Si contra spiritualem; sed spiritualis infirmitas non concernit aliquam partem determinate: ergo etc.

2. Item, unctio sacramentalis significat unctionem gratuitam et spiritualem, quae est in anima; sed anima est in qualibet parte corporis tota1: ergo etc.

3. Item, unctio devotionis respicit animam secundum potentiam intellectivam; sed « illa nullius partis corporalis est actus2 »: ergo nulla pars corporis determinate debet inungi: ergo totum corpus inungendum est.

4. Item, cum quis purificatur ab originali, totus immergitur, si sit aqua sufficiens3: ergo similiter, si oleum est sufficiens, totus videtur inungendus.

Sed contra: 1. Matthaei decimo quinto4: De corde procedunt cogitationes malae, furta etc.; secundum illud omnia peccata ex corde procedunt: ergo ad deletionem peccatorum significandam sufficit locum cordis inungere.

2. Item, unctio confirmationis in unica parte sola fit, scilicet in fronte: ergo pari ratione et ibi unctio huius Sacramenti5.

3. Item, si in pluribus partibus distincte; ergo plures sunt unctiones: ergo plura Sacramenta; pes enim et manus specie differunt secundum naturam organizationis6.

4. Item, si in diversis partibus debet fieri inunctio; cum contingat frequenter multa membra corporis amittere ex sola aegritudine, videtur, quod aegritudo perfectione Sacramenti faciat carere; quod non est conveniens.

Quaeritur ergo, quae membra debeant inungi; et utrum mutilata debeant inungi.

Conclusio

In extrema unctione non totum corpus nec una determinata pars, sed septem partes inunguntur.

Respondeo: Dicendum, quod in talibus, ut saepe dictum est7, « finis imponit necessitatem his quae sunt ad finem ». Quoniam igitur istud Sacramentum principaliter ordinatur ad venialium deletionem, secundum quod ex textu beati Iacobi8 innuitur; et venialia perpetrantur ab anima secundum coniunctionem ipsius ad carnem corruptam, et hoc est per potentias, per quas unitur corpori ut organico: ideo recte in deletione talium peccatorum debet medicamentum exterius adhiberi, secundum id quod habet sensibile, circa organa ipsarum potentiarum. Est autem triplex potentia animae — secundum quam regit corpus et eruditur et secundum quam ad exterius comparatur — scilicet sensitiva, generativa et progressiva9: et ideo organa istarum potentiarum debent inungi. Et quoniam quinque sunt organa deservientia quinque sensibus, scilicet os, oculi, nares, aures et manus, et lumbi deserviunt generativae, et pedes virtuti progressivae; ideo istae septem partes inunguntur. Et sic patet, quod nec totum corpus debet inungi nec una pars determinata.

Ad argumenta pro prima parte. Ad illud ergo quod obiicitur de infirmitate spirituali, quod non determinat partem; dicendum, quod verum est, quod non determinat10 partem in qua sit, verumtamen determinat partem, per quam contrahitur. — Et per hoc patent duo p. 600 sequentia de anima, quod est in qualibet parte corporis, et de potentia intellectiva: quoniam, etsi anima secundum essentiam sit in qualibet parte corporis tota, et secundum potentiam intellectivam partem determinatam corporis non concernat; tamen secundum potentiam sensitivam et operativam determinat sibi aliquas partes corporis organizatas, in quibus delectatur et secundum quarum delectationes diversa incurrit peccata.

Ad 4. Ad illud quod obiicitur de baptismo, dicendum, quod non est simile, pro eo quod in originali tota caro foedatur, sed in venialis peccati commissione11 aliquis actus specialis potentiae concernitur.

Ad argumenta pro secunda parte. Ad 1. Ad illud quod obiicitur in oppositum de corde, dicendum, quod etsi de cordis affectu procedant omnia, tamen per diversas potentias subministrantes.

Ad 2. Ad illud quod obiicitur de unctione confirmationis, dicendum, quod non est simile, pro eo quod illa est contra pusillanimitatem et verecundiam determinate12; sed haec contra venialia peccata, quae respiciunt actus omnium potentiarum.

Ad 3. Ad illud quod obiicitur, quod ergo plura sunt Sacramenta; dicendum, quod illae partes non inunguntur, nisi prout concurrunt in unum13, cui deserviunt et secundum cuius nutum moventur; et ideo, quia unctio est in his secundum unam naturam et per comparationem ad unum, ideo unum est Sacramentum.

Ad 4. Ad illud quod obiicitur de illis qui perdunt haec membra, dicendum, quod quamvis sint mutilati, tamen debent inungi. Et si tu obiicias, quod est implicatio falsi in forma; dicendum, quod falsum est, quia caeci frequenter14 vellent videre pulcra, et surdi auditum desiderant, quamvis non audiant: et ideo recte debent in talibus membris inungi, quia per talia membra aut peccaverunt, aut peccare voluerunt, saltem veniali appetitu.

Si tu quaeras, cum per membra genitalia maxime culpa in hominibus contrahatur, sive perpetretur venialis et mortalis, ut quid non inunguntur? dicendum, quod hoc est propter foeditatem membri, propter quam natura rationalis erubescit non solum tangere, sed videre, sed quod plus est, nominare15, et amplius erubescit cogitare; et ideo absit, quod oleum sanctum debeat ibi apponi, sed loco illorum membrorum inunguntur lumbi. Credo etiam, quod parcitur verecundiae infirmorum, quia nemo est ratione utens, qui non erubescat membra illa aliis demonstrare, immo ipsemet erubescit videre16.

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English Translation
p. 599

Question III. In what place the unction ought to be made.

Thirdly it is asked, in what place the unction ought to be made. And that the whole body ought to be anointed seems [to be the case]:

1. Because such an unction is either against bodily infirmity or against spiritual infirmity. If against bodily [infirmity]: since, then, mortal infirmity is diffused through the whole body, the whole ought to be anointed. If against spiritual [infirmity]: but spiritual infirmity does not concern any part determinately: therefore etc.

2. Likewise, the sacramental unction signifies the gratuitous and spiritual anointing which is in the soul; but the soul is whole in every part of the body1: therefore etc.

3. Likewise, the unction of devotion regards the soul according to the intellective power; but "that [power] is the act of no bodily part2": therefore no part of the body ought to be determinately anointed: therefore the whole body is to be anointed.

4. Likewise, when someone is purified from original [sin], he is wholly immersed, if there be sufficient water3: therefore likewise, if the oil is sufficient, he seems to be wholly anointed.

On the contrary: 1. Matthew, chapter fifteen4: From the heart proceed evil thoughts, thefts, etc.; according to which, all sins proceed from the heart: therefore, to signify the deletion of sins, it suffices to anoint the place of the heart.

2. Likewise, the unction of confirmation is made in a single part only, namely on the forehead: therefore by parity of reasoning the unction of this Sacrament [is to be made] there also5.

3. Likewise, if [it is made] distinctly in several parts, then there are several unctions: therefore several Sacraments; for foot and hand differ in species according to the nature of their organization6.

4. Likewise, if the anointing must be made in diverse parts; since it frequently happens that many members of the body are lost from sickness alone, it seems that sickness would cause [one] to lack the perfection of the Sacrament; which is not fitting.

It is asked, therefore, which members ought to be anointed; and whether mutilated [members] ought to be anointed.

Conclusion

In extreme unction neither the whole body nor one determinate part, but seven parts are anointed.

I respond: It must be said that in such matters, as has often been said7, "the end imposes necessity on the things which are for the end." Since, therefore, this Sacrament is principally ordained to the deletion of venial [sins], according as is intimated from the text of blessed James8; and venial [sins] are perpetrated by the soul according to its conjunction to the corrupt flesh, and this is through the powers by which it is united to the body as to something organic: therefore rightly, in the deletion of such sins, an exterior remedy ought to be applied, according to what has something sensible, about the organs of those same powers. Now there is a threefold power of the soul — according to which it governs the body and is instructed, and according to which it is related to what is exterior — namely the sensitive, the generative, and the progressive9: and therefore the organs of these powers ought to be anointed. And since there are five organs serving the five senses, namely the mouth, the eyes, the nostrils, the ears, and the hands, and the loins serve the generative [power], and the feet the progressive power; therefore these seven parts are anointed. And so it is clear that neither the whole body ought to be anointed nor one determinate part.

To the arguments for the first position. To that which is objected concerning spiritual infirmity, that it does not determine a part; it must be said that it is true that it does not determine10 the part in which it is, yet it determines the part through which it is contracted. — And through this the two things that follow are clear: concerning the soul, that it is in every part of the body, and concerning the intellective power: because, although the soul according to its essence is whole in every part of the body, and according to the intellective power does not concern a determinate part of the body; nevertheless according to the sensitive and operative power it determines for itself certain organized parts of the body, in which it takes delight and according to whose delights it incurs diverse sins.

To 4. To that which is objected concerning baptism, it must be said that it is not similar, for the reason that in original [sin] the whole flesh is defiled, but in the commission11 of a venial sin some special act of a power is concerned.

To the arguments for the second position. To 1. To that which is objected on the opposite side concerning the heart, it must be said that although all things proceed from the affection of the heart, yet [they proceed] through the diverse powers ministering [to it].

To 2. To that which is objected concerning the unction of confirmation, it must be said that it is not similar, for the reason that that [unction] is against pusillanimity and shame determinately12; but this [is] against venial sins, which regard the acts of all the powers.

To 3. To that which is objected, that therefore [there are] several Sacraments; it must be said that those parts are not anointed except insofar as they concur into one [end]13, to which they serve and according to whose beck they are moved; and therefore, because the unction is in them according to one nature and by relation to one [end], therefore it is one Sacrament.

To 4. To that which is objected concerning those who lose these members, it must be said that although they be mutilated, nevertheless they ought to be anointed. And if you object that there is an implication of falsity in the form; it must be said that this is false, because the blind frequently14 would wish to see beautiful things, and the deaf desire hearing, although they do not hear: and therefore they are rightly to be anointed on such members, because through such members they either sinned or wished to sin, at least by venial appetite.

If you should ask: since through the genital members guilt is most of all contracted in men, whether venial or mortal be perpetrated, why are they not anointed? it must be said that this is on account of the foulness of the member, on account of which rational nature blushes not only to touch, but to see, and — what is more — to name15, and still more blushes to think [of it]; and therefore far be it that the holy oil should be applied there, but in place of those members the loins are anointed. I believe also that consideration is given to the modesty of the sick, because there is no one using reason who would not blush to show those members to others, indeed [who] himself blushes to see them16.

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Apparatus Criticus
  1. 1
    Ut ostensum est I. Sent. d. 8. p. II. q. 3.
    As was shown in I Sent., d. 8, p. II, q. 3.
  2. 2
    Secundum Aristot., II. de Anima, text. 11. (c. 1.), et III. de Anima, text. 6. (c. 4.). — Pro corporalis cod. aa corporis (Aristot.: nullius corporis est actus), econtra codd. I K mox corporalis pro corporis.
    According to Aristotle, II On the Soul, text 11 (c. 1), and III On the Soul, text 6 (c. 4). — For corporalis codex aa [reads] corporis (Aristotle: it is the act of no body); on the contrary, codices I K shortly after [read] corporalis for corporis.
  3. 3
    Vide supra d. 3. p. II. a. 2. q. 2.
    See above, d. 3, p. II, a. 2, q. 2.
  4. 4
    Vers. 19: De corde enim exeunt cogitationes malae, homicidia... furta etc. — Inferius pro secundum illud [cod. F hoc] cod. U secundum hoc videtur, quod.
    [Matthew 15,] verse 19: For from the heart come forth evil thoughts, murders... thefts, etc. — Below, for secundum illud [cod. F hoc] codex U [reads] secundum hoc videtur, quod.
  5. 5
    Codd. R S ergo pari ratione videtur, quod ibi unctio huius Sacramenti fieri debet.
    Codices R S [read]: therefore by parity of reasoning it seems that the unction of this Sacrament ought to be made there.
  6. 6
    Cfr. I. Cor. 12, 14. seq.
    Cf. 1 Corinthians 12:14 f.
  7. 7
    Supra d. 6. p. I. q. 4. circa finem; II. Sent. d. 2. p. II. a. 1. q. 1. in corp.; d. 19. a. 1. q. 1. in corp.; III. Sent. d. 36. q. 1. circa finem corp., ubi de necessitate finis. Axioma hoc est secundum Aristot., II. Phys. text. 88. seqq. (c. 9.).
    Above, d. 6, p. I, q. 4, near the end; II Sent., d. 2, p. II, a. 1, q. 1, in the body; d. 19, a. 1, q. 1, in the body; III Sent., d. 36, q. 1, near the end of the body, where [he treats] of the necessity of the end. This axiom is according to Aristotle, II Physics, text 88 ff. (c. 9).
  8. 8
    Cap. 5, 15. Cfr. supra a. 1. q. 1. — Pro innuitur cod. F coniicitur, codd. L V capitur, plures alii codd. et ed. 1 invenitur. Subinde pro coniunctionem cod. K unitionem, Val. unionem. Pro organico (cfr. Aristot., II. de Anima, text. 6. seq.) codd. F I K organizato, et pro in deletione codd. I K Z ad deletionem.
    [James] chapter 5:15. Cf. above, a. 1, q. 1. — For innuitur codex F [reads] coniicitur, codices L V capitur, several other codices and ed. 1 invenitur. Then, for coniunctionem codex K [reads] unitionem, the Vatican [edition] unionem. For organico (cf. Aristotle, II On the Soul, text 6 f.) codices F I K [read] organizato, and for in deletione codices I K Z [read] ad deletionem.
  9. 9
    Vide Aristot., II. de Anima, text. 27. seqq. (c. 3.). — Superius pro regit (cfr. supra d. 21. p. I. a. 1. q. 1. ad 3.) edd. cum uno alteroque cod. regitur; pro eruditur codd. B Q R S T ei unitur, cui codd. R S T addunt et nutritur (edd. etiam addunt et nutritur). Ante secundum quam ex cod. K (1 a secunda manu) supplevimus et, cod. B ipsis interserit etiam. Pro comparatur codd. K S operatur. Fortasse locus corruptus est.
    See Aristotle, II On the Soul, text 27 ff. (c. 3). — Above, for regit (cf. above, d. 21, p. I, a. 1, q. 1, ad 3) the editions, with one or another codex, [read] regitur; for eruditur codices B Q R S T [read] ei unitur, to which codices R S T add et nutritur (the editions also add et nutritur). Before secundum quam, from codex K (first, by a second hand) we supplied et; codex B inserts among them etiam. For comparatur codices K S [read] operatur. Perhaps the passage is corrupt.
  10. 10
    Cod. E supplet sibi. In fine solut. pro incurrit cod. F intrant, codd. R S T incurrunt.
    Codex E supplies sibi. At the end of the solution, for incurrit codex F [reads] intrant, codices R S T incurrunt.
  11. 11
    Cod. F perfecta commissione.
    Codex F [reads] perfecta commissione.
  12. 12
    Cfr. supra d. 7. a. 1. q. 1. circa finem, et dub. 1.
    Cf. above, d. 7, a. 1, q. 1, near the end, and dubium 1.
  13. 13
    In cod. X secunda manus supplevit totum.
    In codex X a second hand supplied totum.
  14. 14
    Edd. libenter, omisso pulcra, quae etiam subinde pro debent substituunt dicunt. Pro auditum codd. I K audire, et aliquanto superius mutilata pro mutilati.
    The editions [read] libenter, omitting pulcra; which [editions] also thereupon substitute dicunt for debent. For auditum codices I K [read] audire, and somewhat above [read] mutilata for mutilati.
  15. 15
    Respicitur Eph. 5, 3. — Pro natura codd. I K homo. Inferius pro parcitur edd. compatitur.
    Ephesians 5:3 is referred to. — For natura codices I K [read] homo. Below, for parcitur the editions [read] compatitur.
  16. 16
    Vide scholion ad I. huius articuli quaest.
    See the scholion to question 1 of this article. ---
Cited by

3 places in the Opera Omnia citethis question. Derived from Quaracchi’s own apparatus, never tagged by hand.

Doubts concerning the text of the Master
Book IV: On the Sacraments · Distinction 27
supra d. 23. a. 2. q. 3.
The text of the Master (Lombard), Distinction XXVIII
Book IV: On the Sacraments · Distinction 28 · 2× · via ibid.
ibid.
Which baptism is worthier, that of water or that of blood
Book IV: On the Sacraments · Distinction 4
infra d. 23. a. 2. q. 3.

1 further reference addresses the article or printed page this question belongs to, rather than the question itself.

← Dist. 23, Art. 2, Q. 2Dist. 23, Art. 2, Q. 4→