Dist. 23, Dubia
Book IV: On the Sacraments · Distinction 23
DUBIA CIRCA LITTERAM MAGISTRI.
Dub. I
In parte ista sunt dubitationes circa litteram, et primo de ordine istius Sacramenti ad antecedentia et sequentia. Videtur enim male ordinari. Cum enim inter omnia Sacramenta ultimo detur, propter quod et extrema unctio nuncupatur; videtur, quod ultimo debeat ordinari.
Respondeo: Dicendum, quod Sacramenta quaedam respiciunt personam, quaedam communiter ipsam Ecclesiam, ut sicut in naturis quaedam sunt vires ordinatae ad conservationem individui, quaedam ad conservationem speciei1; sic in spiritualibus quinque Sacramenta sunt ad conservandam et promovendam gratiam, vel consummandam circa ipsam personam; sed ordo et coniugium ad consummandam ipsam Ecclesiam: et ideo, quia multitudinem respiciunt, sicut multitudo sequitur unitatem, sic duo Sacramenta praedicta consequuntur alia quinque, inter quae extrema unctio ultimum locum tenet. — Alia ratio assignata est supra circa principium huius libri, distinctione secunda2, ubi tangitur ordo Sacramentorum.
Dub. II
Item quaeritur de hoc quod dicit, quod unctio, quae fit chrismate, est unctio principalis etc. Videtur enim male dicere, quia aut unctio principalis dicitur ab ordine, aut a dignitate3. Si ab ordine; falsum dicit, quia prima unctio est in baptismo. Si a dignitate; adhuc falsum dicit, quia in Sacramento ordinis est unctio maioris dignitatis.
Respondeo: Dicendum, quod principalis unctio dicitur confirmatio ex quadruplici causa, scilicet a loco, quia in fronte, quae est pars nobilior in corpore; a ministro, quia fit ab episcopo; ab elemento sive materia, quia de oleo mixto cum balsamo; p. 602 postremo ab effectu propter abundantiam gratiae. Unde ibi Paraclitus in magna abundantia traditur, sicut etiam patuit in Apostolis4; et haec est unctio principalis. Et si obiiciatur de ordine, dicendum, quod non datur amplius munus gratiae gratum facientis, sed amplius munus gratiae gratis datae, scilicet auctoritatis et potestatis sacerdotalis vel pontificalis5. Datur etiam ibi munus gratiae gratum facientis in digne suscipientibus, licet non tantum. Et nota, quod de eadem materia fit triplex unctio: una, qua baptizati inunguntur in vertice; alia, qua confirmandi inunguntur in fronte; tertia, qua inunguntur pontifices in capite. Et hoc vult dicere in littera6 regum et pontificum, id est regalium pontificum, quales sunt pontifices novae legis. Nam reges, secundum quod dicunt illi qui noverunt, unguntur in scapulis7.
Dub. III
Item quaeritur de hoc quod dicit: Duplici ex causa ostenditur Sacramentum hoc institutum. Videtur enim male dicere, quia unius Sacramenti unicus est finis.
Respondeo: Unus est finis principalis, et nihil impedit, quin multiplex possit esse utilitas, dum tamen unus sit finis principalis, alii vero per accidens8; et sic est in proposito.
Dub. IV
Item quaeritur de hoc quod dicit: Si ex contemptu, vel negligentia Sacramentum hoc praetermittitur, periculosum est etc. Videtur enim male dicere, quia negligentia in his quae non sunt de necessitate salutis, non generat periculum nec facit hominem9 dignum damnatione.
Respondeo: Dicendum, quod vel non tenetur disiunctive, sed magis intelligitur subdisiunctive10; unde non intelligitur hoc de qualibet negligentia, sed solum de negligentia, quae generat contemptum sive quae habet contemptum annexum. Unde ita iudicandum est de hoc Sacramento, sicut iudicatur de Sacramento altaris11.
DOUBTS CONCERNING THE TEXT OF THE MASTER.
Doubt I
In this section there are doubts concerning the text, and first about the ordering of this Sacrament in relation to what precedes and what follows. For it seems to be badly ordered. For since among all the Sacraments it is given last, on account of which it is also called extreme unction, it seems that it ought to be ordered last.
I respond: It must be said that some Sacraments regard the person, some regard in common the Church herself; so that, just as in [things of] nature there are certain powers ordained to the preservation of the individual, certain others to the preservation of the species1; so in spiritual things five Sacraments are for preserving and promoting grace, or for consummating it with respect to the person herself; but order and marriage are for consummating the Church herself: and therefore, because they regard a multitude, just as the multitude follows unity, so the two aforesaid Sacraments follow after the other five, among which extreme unction holds the last place. — Another reason has been assigned above, near the beginning of this book, at the second distinction2, where the order of the Sacraments is treated.
Doubt II
Likewise it is asked about this, that he says that the unction which is done with chrism is the principal unction, etc. For it seems to be badly said, because the principal unction is called principal either from order or from dignity3. If from order, he speaks falsely, because the first unction is in baptism. If from dignity, he still speaks falsely, because in the Sacrament of order there is an unction of greater dignity.
I respond: It must be said that confirmation is called the principal unction for a fourfold cause, namely from place, because on the forehead, which is the nobler part in the body; from the minister, because it is done by the bishop; from the element or matter, because it is of oil mixed with balsam; postscript from the effect, on account of the abundance of grace. Hence there the Paraclete is delivered in great abundance, as also appeared in the Apostles4; and this is the principal unction. And if it be objected concerning order, it must be said that no further gift of grace-making-pleasing [gratum faciens] is given, but a further gift of grace-freely-given [gratis data], namely of priestly or pontifical authority and power5. There is also given there a gift of grace-making-pleasing to those who receive worthily, though not so much. And note that from the same matter a threefold unction is done: one, by which the baptized are anointed on the crown of the head; another, by which those to be confirmed are anointed on the forehead; a third, by which pontiffs are anointed on the head. And this he means to say in the text6 of kings and pontiffs, that is, of royal pontiffs, such as are the pontiffs of the new law. For kings, according to what those say who have known [these things], are anointed on the shoulder-blades7.
Doubt III
Likewise it is asked about this, that he says: For a twofold cause this Sacrament is shown to have been instituted. For it seems to be badly said, because of one Sacrament there is one end.
I respond: There is one principal end, and nothing prevents the utility from being manifold, provided that there be one principal end, but the others by accident8; and so it is in the matter at hand.
Doubt IV
Likewise it is asked about this, that he says: If through contempt or negligence this Sacrament is omitted, it is perilous, etc. For it seems to be badly said, because negligence in those things which are not of the necessity of salvation does not beget peril nor make a man9 worthy of damnation.
I respond: It must be said that the or is not taken disjunctively, but is rather understood sub-disjunctively10; hence this is not understood of any negligence whatever, but only of the negligence which begets contempt, or which has contempt annexed to it. Hence one must judge concerning this Sacrament just as it is judged concerning the Sacrament of the altar11.
- 1Cfr. Aristot., II. de Anima, text. 34. seq. (c. 4.).Cf. Aristotle, On the Soul II, text 34 ff. (c. 4).
- 2Dub. I. Vide etiam ibid. a. I. q. 3. — Idem dub. solvitur a B. Albert., hic a. 5; S. Thom. et Petr. a Tar., hic circa lit.Doubt I. See also there, a. 1, q. 3. — The same doubt is resolved by Blessed Albert, here a. 5; St. Thomas and Peter of Tarentaise, here on the text.
- 3Cfr. Aristot., de Praedicam. c. De priori.Cf. Aristotle, Categories, c. On the Prior.
- 4Act. 2, 2. seqq. Cfr. supra d. 7. a. 1. q. 2, 3. et dub. 4.Acts 2:2 ff. Cf. above, d. 7, a. 1, q. 2, 3, and dub. 4.
- 5Vide supra d. 19. a. 1. q. 2, infra d. 24. p. I. a. 2. q. 1. ad 5.See above, d. 19, a. 1, q. 2; below, d. 24, p. I, a. 2, q. 1, ad 5.
- 6Hic c. 2. Cfr. infra d. 24. p. II. a. 1. q. 4. — Cod. A hic addit ubi dicit, codd. F G H I V omittunt in littera.Here, c. 2. Cf. below, d. 24, p. II, a. 1, q. 4. — Codex A here adds ubi dicit, codices F, G, H, I, V omit in littera.
- 7Vide C. Cum venisset ad Apostolicam sedem (1.), X. de Sacra unctione (lib. I. tit. 15.), in quo Innocent. III. diversas unctiones exponit. In pontificali Romano, c. de Benedictione et coronatione regis dicitur: « Metropolitanus intingit pollicem dexterae manus in oleum catechumenorum, et inungit in modum crucis illius [regis] brachium dexterum, inter iuncturam manus et iuncturam cubiti atque inter scapulas ». — Cfr. de hoc dubio B. Albert., hic a. 7. seq.; S. Thom., Petr. a Tar., et Richard. a Med., hic circa lit.See the Chapter Cum venisset ad Apostolicam sedem (1.), in the Decretals (X), On Sacred Unction (book I, tit. 15), in which Innocent III expounds the various unctions. In the Roman Pontifical, in the chapter On the Blessing and Coronation of a King, it is said: « The Metropolitan dips the thumb of the right hand into the oil of catechumens, and anoints in the manner of a cross the [king's] right arm, between the joint of the hand and the joint of the elbow and between the shoulder-blades ». — Cf. on this doubt Blessed Albert, here a. 7 f.; St. Thomas, Peter of Tarentaise, and Richard of Mediavilla, here on the text.
- 8Cfr. supra d. 12. p. II. a. 1. q. 3. ad 1. et d. 18. p. I. a. 1. q. 2. ad 4. — Pro multiplex codd. R S T U X ibi, edd. legunt impedit, quando multiplex potest esse. — De hoc dubio vide supra a. 1. q. 1; B. Albert., hic a. 14.Cf. above, d. 12, p. II, a. 1, q. 3, ad 1, and d. 18, p. I, a. 1, q. 2, ad 4. — For multiplex codices R, S, T, U, X read ibi; the editions read impedit, quando multiplex potest esse ("it hinders, when it can be manifold"). — On this doubt see above, a. 1, q. 1; Blessed Albert, here a. 14.
- 9Plures codd. secundum hominem, cod. X secundum hoc.Several codices read secundum hominem ("according to man"), codex X secundum hoc ("according to this").
- 10Cfr. tom. II. pag. 836, nota 1. verba Prisciani. — Edd. copulative, quod etiam S. Thom., hic circa lit., habet.Cf. vol. II, p. 836, note 1, the words of Priscian. — The editions read copulative ("copulatively"), which St. Thomas also has, here on the text.
- 11Supra d. 12. p. II. a. 2. q. 1. — Cfr. Petr. a Tar., hic circa lit.Above, d. 12, p. II, a. 2, q. 1. — Cf. Peter of Tarentaise, here on the text.