Dist. 4, Part 1, Art. 1, Q. 1

Book IV: On the Sacraments · Distinction 4

Textus Latinus

p. 94

Articulus I. De digne suscipientibus baptismum.

Quaestio I. Utrum baptismus in digne suscipientibus deleat omnem culpam.

Et quod in digne suscipientibus deleat omnem culpam, ostenditur sic¹.

1. Super illud Exodi decimo quarto³: Nec unus ex eis remansit; Glossa: «Omnia peccata ablata sunt in baptismo, potentia diaboli est submersa».

2. Item, baptizatus, si statim post baptismum moreretur, evolaret, sicut dicunt Sancti et Beda⁴, quod «baptismus aperit caelum²»; sed nullus statim evolat, in quo est aliqua culpa, quia perfectio gloriae non compatitur culpam: ergo baptismus delet omnem culpam.

3. Item, quantulacumque gratia delet omne mortale et etiam veniale, de quo est contritio: ergo si Sacramentum baptismi aliquid addit, videtur, quod deleat omnem culpam⁵.

4. Item, Sacramentum baptismi est remedium perfectum, cum sit fundamentum legis perfectionis⁶: ergo cum originale peccatum privaverit hominem innocentia directe et principaliter, non delet perfecte originale, nisi restituendo innocentiam. Sed non est innocens simpliciter, nisi qui caret omni culpa: ergo videtur etc.

Contra: 1. Diversorum morborum diversae sunt medicinae, sicut dicit Hieronymus⁷: «Quod non sanat oculum sanat calcaneum»: ergo cum culpae sint diversae, non tantum specie, sed genere, utpote originalis et actualis et mortalis, ergo ad hoc, quod curentur, necesse est, quod diversae adhibeantur spirituales medicinae. Sed baptismus est unicum Sacramentum: ergo non delet omnem culpam.

2. Item, gratia baptismalis est gratia incipientium; sed status incipientium magis est compassibilis culpae quam proficientium et perfectorum, et gratia incipiens magis compatitur culpam quam pro- p. 95 ficiens vel perfecta; sed gratia in proficientibus et etiam perfectis compatitur aliquam culpam, scilicet venialem: ergo multo fortius gratia baptismalis.

3. Item, esto quod aliquis accedat ad baptismum cum motu venialis peccati; aut datur ei effectus Sacramenti, aut non. Si non: ergo est fictus^1b. Sed quicumque est fictus peccat mortaliter: ergo veniale peccatum illi est mortale; quod stultum videtur, si quis hoc dicit, quia ad nihil novum obligatur. Si autem non est fictus, ergo recipit gratiam; et constans est, quod illa non delet culpam, quia tunc simul esset et non esset: ergo gratia baptismalis non delet omnem culpam.

4. Item, si baptismus delet omnem culpam, cum Sacramenta non sint nobis necessaria nisi ad culpam delendam — quia si non esset peccatum, non esset Sacramentum^2b — ergo cetera superfluunt.

Et ideo quaeritur, utrum talis effectus debuerit dari alicui Sacramento, et quare magis Sacramento baptismi quam alicui aliorum.

Conclusio. In baptismo digne suscepto deletur omnis culpa et restituitur homo in pristinam innocentiam quoad animam.

Respondeo: Dicendum, quod, sicut auctoritates^3b dicunt, et magistri communiter asserunt, in Sacramento baptismi, si plene percipitur eius efficacia et remedium, omnis culpa deletur et restituitur homo in pristinam innocentiam quantum ad animam.

Si quaeratur ratio huius; dicendum, quod huius ratio causalis fuit divina liberalitas, quae tantam huic Sacramento contulit efficaciam. Si autem quaeratur ratio huius, potest congruitas triplex assignari. — Prima potest esse ex parte eius, contra quod baptismus est. Baptismus enim proprie est contra originale, quod inter omnia peccata peiores in anima reliquit sequelas, et cuius corruptio est universalis et magna; et ideo congruum fuit, ut Deus magnae efficaciae remedium institueret in contrarium; ut, sicut in corruptione illius morbi manifestatur rigor divinae iustitiae, sic etiam in remedio manifestaretur dulcedo divinae misericordiae, ut non solum ille morbus, sed omnia quae consequuntur annexa, huius remedii virtute deleantur. Et hoc est quod dicitur ad Romanos quinto^4b: Non sicut delictum, ita et donum etc.

Secunda congruitas est ratione eius, ad quod est, quia scilicet est ad regenerandum. Unde in hoc Sacramento transfertur homo a potestate tenebrarum in adoptionem filiorum Dei, et maxime aperitur largitas divinae manus in primo reditu et adventu. Et hoc est quod dicitur ad Titum tertio^5b: Per lavacrum regenerationis et renovationis Spiritus sancti, quem effudit in nos abunde.

Tertia congruitas est ratione ordinis, quia illud est primum inter omnia Sacramenta et fundamentum ad alia; ideo, ut perfectum sternatur fundamentum^6b, placuit divinae misericordiae huic Sacramento perfectam dare efficaciam ad delendam omnem culpam, ut posteriorum oblitus, is qui baptizatus est et quasi novus effectus, omnino ad anteriora extendat se. — Et quia disposuit huic Sacramento dare praecipuam efficaciam, et quod virtus passionis specialiter huic Sacramento adesset; ideo dedit etiam expressam significantiam; hoc enim inter cetera magis indicat, animam fieri sanctam et puram. Concedendum est ergo, quod delet omnem culpam.

Ad obiecta:

1. Ad illud ergo quod obiicitur, quod diversorum morborum diversae sunt medicinae etc.; dici potest, quod hoc est verum in corporalibus, in quibus est arctatio virtutis; in spiritualibus autem, ubi est maior communicatio bonitatis, secus est. — Sed quia hoc diximus^7b verum esse in spiritualibus, propter hoc quod Sacramenta distincta sunt; dicendum, quod remedium potest morbum respicere dupliciter: aut quia principaliter fit ad hoc, aut quia hoc curat tanquam annexum. Dico ergo, quod secundum quod diversi sunt morbi spirituales, diversae etiam sunt medicinae sacramentales principaliter ad illos ordinatae. Si autem morbus habeat alium morbum coniunctum, et medicina perfectam habeat virtutem curandi; non tantum curat principalem, sed etiam annexum; et sic dico facere baptismum.

2. Ad illud quod obiicitur, quod gratia baptismalis est incipientium; dicendum, quod gratia baptismalis habet duplicem comparationem, scilicet ad bonum, ad quod habilitat, et ad malum, a quo p. 96 curat, sive ad peccatum. Secundum primam comparationem competit statui incipientium, sed quantum ad aliam comparationem, cum sit perfectum medicamentum, habet vim gratiae perfectae, et hoc ex divina ordinatione, quae in illo Sacramento vult omnia delere et innocentiam perfecte restituere.

3. Ad illud quod obiicitur de motu venialis peccati, quidam respondent, quod veniale tunc efficitur mortale, quia negligit se praeparare et ad Sacramentum disponere, non quia idem peccatum, quod fuit veniale, fiat mortale, sed quia additur contemptus, qui est mortalis^1c. — Sed hic sermo durus est, quia frequenter insurgunt veniales motus, etiam cum spirituales homines sunt, in perceptione divinorum Sacramentorum. — Ideo dicunt alii, quod est fictio dupliciter, scilicet simpliciter et secundum quid: fictio simpliciter aufert totum effectum, et haec est cum voluntate mortaliter peccandi^2c; fictio secundum quid, haec est venialis, quae non impedit ingressum gratiae, sed complementum, unde in tali non habet perfectum effectum. — Aliter tamen potest dici, quod motus venialis non facit fictum simpliciter, sed ad tempus, quia gratiam non expellit, sed retardat, dum non elevat se ad recipiendam divinam gratiam; et quando talis motus cessat, credo, quod statim baptismus plenum effectum habeat et hunc motum et alia peccata deleat, etiam si non superveniat de illo contritio nova.

4. Quod ultimo obiicitur patet, quia baptismus non est iterabilis. Et iterum, aliquae sequelae remanent, quae, quamvis non sint culpa, inclinant^3c ad culpam, et ideo indigent remediis aliis. — Quare autem hoc Sacramentum magis sit efficax quam alia, patet ex iam dictis.

Scholion

I. Baptismus «vitae spiritualis ianua est: per ipsum enim membra Christi ac de corpore efficimur Ecclesiae... Huius Sacramenti effectus est remissio omnis culpae originalis et actualis, omnis quoque poenae, quae pro ipsa culpa debetur» (Concil. Florent. Decret. pro Armenis). Haec plena et perfecta peccatorum omnium remissio semper comitatur baptismum, nisi adsit obex. Error contrarius, in saec. XVI. late propagatus, quod peccata baptismo tantum tegantur sive radantur, ast non deleantur, reprobatus est a Leone X. 16. Maii 1520. per Bullam Exsurge Domine, prop. 2, et a Concil. Trident., Sess. V. can. 5, qui est contra asserentes, non tolli totum id quod veram et propriam rationem peccati habeat. Plura hic et in seqq. quaestionibus dicta magis explicantur II. Sent. d. 32. a. I. 2, et ab Alexandro Hal. locc. infra citt.

De hac quaestione: Alex. Hal., S. p. IV. q. 8. m. 8. a. 2. § 1. — Scot., hic q. 5. n. 9, et Report. hic q. 5. — S. Thom., hic q. 2. a. 1. quaestiunc. 1; S. III. q. 69. a. 1; S. c. Gent. IV. c. 37. — Petr. a Tar., hic q. 3. a. 1. — Richard. a Med., hic a. 3. q. 1. — Durand., hic q. 2. — Dionys. Carth., de hac et seq. q. hic q. 1.

II. De diversis poenarum speciebus, praesertim de poena inflicta, acta et contracta, cfr. I. Sent. d. 40. a. 1. q. 1. ad 3. i; II. Sent. d. 35. a. I. q. 2. ad 1, nec non infra d. 20. p. I. q. 2. in fine corp. — In hac (2.) quaestione solvenda auctor noster presse sequitur Alexandrum Hal., loc. cit. § 2. in fine. Praeter Alexandrum cfr. Scot., locc. citt. — S. Thom., hic q. 2. a. 1. quaestiunc. 2. 3; S. loc. cit. a. 2. 3. — Petr. a Tar., loc. cit. a. 2. — Richard. a Med., hic a. 3. q. 2. — Durand., hic q. 3.

III. In adultis effectum baptismi respectu gratiae infusae inaequalem esse, facile intelligitur, cum causa disponens ex parte baptizati passim diversa sit. Remissio peccatorum semper est totalis et sub hac ratione aequalis in omnibus, quantumcumque inaequalia ipsa peccata quoad numerum et speciem esse possint. De aequalitate effectus in parvulis S. Bonav. cum paucis aliis specialem quaestionem habet infra p. II. a. 2. q. 3. — De hac (3.) quaestione: Alex. Hal., loc. cit. a. 3. § 3. — S. Thom., hic q. 2. a. 3; S. loc. cit. a. 8. — B. Albert., hic a. 10. — Petr. a Tar., hic q. 3. a. 3. — Richard. a Med., hic a. 3. q. 3. — Dionys. Carth., hic q. 1.

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English Translation

Article I. On those who receive baptism worthily.

Question I. Whether baptism, in those who receive worthily, deletes all guilt.

And that in those who receive worthily it deletes all guilt is shown thus¹.

1. Upon that text of Exodus, chapter fourteen³: Not one of them remained; the Gloss: «All sins are taken away in baptism, the power of the devil is submerged».

2. Likewise, one baptized, if he were to die immediately after baptism, would fly off [to heaven], as the Saints and Bede say⁴, that «baptism opens heaven²»; but no one in whom there is any guilt flies off immediately, since the perfection of glory does not bear with guilt: therefore baptism deletes all guilt.

3. Likewise, however small a grace deletes every mortal and also venial [sin], of which there is contrition: therefore if the Sacrament of baptism adds something, it seems that it deletes all guilt⁵.

4. Likewise, the Sacrament of baptism is a perfect remedy, since it is the foundation of the law of perfection⁶: therefore since original sin has deprived man of innocence directly and principally, it does not perfectly delete original [sin] except by restoring innocence. But no one is innocent simply except him who lacks all guilt: therefore it seems etc.

On the contrary: 1. The medicines of diverse diseases are diverse, as Jerome says⁷: «What does not heal the eye heals the heel»: therefore since the guilts are diverse, not only in species but in genus, namely original and actual and mortal, then in order that they be cured, it is necessary that diverse spiritual medicines be applied. But baptism is a single Sacrament: therefore it does not delete all guilt.

2. Likewise, baptismal grace is the grace of beginners; but the state of beginners is more liable to guilt than that of the advancing and the perfect, and beginning grace bears more with guilt than ad- p. 95 vancing or perfect [grace]; but grace in the advancing and even in the perfect bears with some guilt, namely venial: therefore much more so baptismal grace.

3. Likewise, suppose that someone approaches baptism with a movement of venial sin; either the effect of the Sacrament is given to him, or not. If not: then he is a feigner^1b. But whoever is a feigner sins mortally: therefore venial sin is to him mortal; which seems foolish, if anyone says this, since he is bound to nothing new. But if he is not a feigner, then he receives grace; and it is certain that it [the venial movement] does not delete guilt, since then it [the grace] would at once be and not be: therefore baptismal grace does not delete all guilt.

4. Likewise, if baptism deletes all guilt, since the Sacraments are not necessary to us except for deleting guilt — because if there were no sin, there would be no Sacrament^2b — then the rest are superfluous.

And therefore it is asked whether such an effect ought to have been given to some Sacrament, and why rather to the Sacrament of baptism than to any of the others.

Conclusion. In baptism worthily received, all guilt is deleted and man is restored to his pristine innocence as to the soul.

I respond: It must be said that, as the authorities^3b say, and the masters commonly assert, in the Sacrament of baptism, if its efficacy and remedy is fully received, all guilt is deleted and man is restored to his pristine innocence as to the soul.

If the reason of this be asked; it must be said that the causal reason of this was the divine liberality, which conferred so great an efficacy on this Sacrament. But if the reason of this be asked, a threefold fittingness can be assigned. — The first can be on the part of that against which baptism is [directed]. For baptism is properly against original [sin], which among all sins left the worst consequences in the soul, and whose corruption is universal and great; and therefore it was fitting that God should institute a remedy of great efficacy against it; so that, just as in the corruption of that disease the rigor of divine justice is manifested, so also in the remedy the sweetness of divine mercy might be manifested, so that not only that disease, but all the things that follow as annexed [to it], might be deleted by the power of this remedy. And this is what is said to the Romans, chapter five^4b: Not as the offense, so also the gift etc.

The second fittingness is by reason of that for which it is [ordained], namely because it is for regenerating. Hence in this Sacrament man is transferred from the power of darkness into the adoption of the sons of God, and the bounty of the divine hand is most opened in the first return and coming. And this is what is said to Titus, chapter three^5b: Through the laver of regeneration and renewal of the Holy Spirit, whom he has poured out upon us abundantly.

The third fittingness is by reason of order, because it is the first among all the Sacraments and the foundation for the others; therefore, that the foundation might be perfectly laid^6b, it pleased the divine mercy to give to this Sacrament a perfect efficacy for deleting all guilt, so that, forgetful of the things behind, he who has been baptized and as it were made new, might wholly extend himself to the things before. — And because [God] disposed to give to this Sacrament a chief efficacy, and that the power of the passion should be specially present to this Sacrament; therefore he also gave it an express signification; for this, among the rest, more indicates that the soul is made holy and pure. It must be granted, therefore, that it deletes all guilt.

To the objections:

1. To that, then, which is objected, that the medicines of diverse diseases are diverse etc.; it can be said that this is true in corporeal things, in which there is a restriction of power; but in spiritual things, where there is a greater communication of goodness, it is otherwise. — But since we have said^7b this to be true in spiritual things, on account of the fact that the Sacraments are distinct; it must be said that a remedy can regard a disease in two ways: either because it is principally made for this, or because it cures this as something annexed. I say therefore that, according as the spiritual diseases are diverse, so also the sacramental medicines principally ordained to them are diverse. But if a disease should have another disease joined to it, and the medicine should have a perfect power of curing; it cures not only the principal but also the annexed; and so I say baptism does.

2. To that which is objected, that baptismal grace is of beginners; it must be said that baptismal grace has a twofold comparison, namely to the good, for which it makes fit, and to the evil, from which p. 96 it cures, that is, to sin. According to the first comparison it belongs to the state of beginners, but as to the other comparison, since it is a perfect medicament, it has the power of perfect grace, and this from the divine ordination, which in that Sacrament wills to delete all things and to restore innocence perfectly.

3. To that which is objected concerning the movement of venial sin, some respond that the venial is then made mortal, because he neglects to prepare himself and to dispose himself toward the Sacrament, not because the same sin which was venial becomes mortal, but because contempt is added, which is mortal^1c. — But this saying is hard, since venial movements frequently arise, even when men are spiritual, in the reception of the divine Sacraments. — Therefore others say that there is feigning in two ways, namely simply and in a certain respect: feigning simply takes away the whole effect, and this is with the will of sinning mortally^2c; feigning in a certain respect, this is venial, which does not impede the entrance of grace, but its completion, whence in such a one it does not have a perfect effect. — Yet it can otherwise be said that the venial movement does not make a feigner simply, but for a time, since it does not expel grace, but delays it, while one does not raise himself to receiving divine grace; and when such a movement ceases, I believe that baptism at once has its full effect and deletes this movement and the other sins, even if no new contrition for it should supervene.

4. What is objected last is plain, because baptism is not repeatable. And again, certain consequences remain, which, although they are not guilt, incline^3c to guilt, and therefore need other remedies. — But why this Sacrament is more efficacious than the others is plain from what has already been said.

Scholion

I. Baptism «is the door of the spiritual life: for through it we are made members of Christ and of the body of the Church... The effect of this Sacrament is the remission of all original and actual guilt, and also of all the penalty which is owed for that guilt» (Council of Florence, Decree for the Armenians). This full and perfect remission of all sins always accompanies baptism, unless an obstacle be present. The contrary error, widely propagated in the sixteenth century, that sins are by baptism only covered or scraped over, but not deleted, was reprobated by Leo X on 16 May 1520 by the Bull Exsurge Domine, prop. 2, and by the Council of Trent, Session V, can. 5, which is against those asserting that the whole of that which has the true and proper account of sin is not taken away. More things said here and in the following questions are more fully explained in II Sent. d. 32, a. 1, 2, and by Alexander of Hales in the places cited below.

On this question: Alexander of Hales, Summa p. IV, q. 8, m. 8, a. 2, § 1. — Scotus, here q. 5, n. 9, and Reportata here q. 5. — St. Thomas, here q. 2, a. 1, little-question 1; Summa III, q. 69, a. 1; Summa contra Gentiles IV, c. 37. — Peter of Tarentaise, here q. 3, a. 1. — Richard of Mediavilla, here a. 3, q. 1. — Durandus, here q. 2. — Dionysius the Carthusian, on this and the following question, here q. 1.

II. On the diverse species of penalties, especially on the penalty inflicted, enacted, and contracted, cf. I Sent. d. 40, a. 1, q. 1, ad 3, i; II Sent. d. 35, a. I, q. 2, ad 1, as well as below d. 20, p. I, q. 2, at the end of the body. — In solving this (2nd) question our author closely follows Alexander of Hales, loc. cit. § 2, at the end. Besides Alexander, cf. Scotus, loc. cit. — St. Thomas, here q. 2, a. 1, little-question 2, 3; Summa loc. cit. a. 2, 3. — Peter of Tarentaise, loc. cit. a. 2. — Richard of Mediavilla, here a. 3, q. 2. — Durandus, here q. 3.

III. That in adults the effect of baptism with respect to the grace infused is unequal is easily understood, since the disposing cause on the part of the baptized is everywhere diverse. The remission of sins is always total and under this account equal in all, however unequal the sins themselves may be as to number and species. On the equality of the effect in little children, St. Bonaventure with a few others has a special question below, p. II, a. 2, q. 3. — On this (3rd) question: Alexander of Hales, loc. cit. a. 3, § 3. — St. Thomas, here q. 2, a. 3; Summa loc. cit. a. 8. — B. Albert, here a. 10. — Peter of Tarentaise, here q. 3, a. 3. — Richard of Mediavilla, here a. 3, q. 3. — Dionysius the Carthusian, here q. 1.

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Apparatus Criticus

1
Edd. addunt praemissa varia conditione accipientium.
The editions add praemissa varia conditione accipientium ("a varied condition of those receiving being presupposed").
2
Codd. omittunt ortum, quod claritatis causa cum edd. retinendum esse censuimus.
The codices omit ortum, which for the sake of clarity, with the editions, we have judged should be retained.
3
Vers. 28, ubi Vulgata superfuit pro remansit (Septuaginta). — Glossa ordinaria (ex Isidor. in Exod. c. 19.) apud Strabum et Lyranum: Peccata praeterita in baptismo delentur, et diabolus suffocatur. Cfr. Origen. in hunc loc., et August., Serm. 213. (alias 119. de Tempore) c. 8. n. 8.
Verse 28 [Exod. 14, 28], where the Vulgate has superfuit ("survived") for remansit ("remained") (Septuagint). — The Ordinary Gloss (from Isidore, on Exodus, c. 19) in Strabus and Lyranus: «Past sins are deleted in baptism, and the devil is choked». Cf. Origen on this passage, and Augustine, Sermon 213 (otherwise 119, On the Seasons), c. 8, n. 8.
4
Vide supra d. 3. p. II. dub. 3. et in lit. Magistri, d. 1. c. 7. — Mox codd. omittunt baptismus; primitus forsasse scriptum erat, ut in Alex. Hal. (S. p. IV. q. 8. m. 8. a. 2. § 1.), forma passiva aperitur caelum.
See above d. 3, p. II, dub. 3, and in the Master's text, d. 1, c. 7. — Soon the codices omit baptismus ("baptism"); originally perhaps it was written, as in Alexander of Hales (Summa p. IV, q. 8, m. 8, a. 2, § 1), with the passive form aperitur caelum ("heaven is opened").
5
Vide supra d. 2. a. I. q. 1.
See above d. 2, a. I, q. 1.
6
Sive legis evangelicae, quia secundum Apostolum, Hebr. 7, 19, lex vetus nihil ad perfectum adduxit.
Or [the foundation] of the evangelical law, because according to the Apostle, Heb. 7, 19, the old law brought nothing to perfection.
7
Vide supra pag. 52, nota 9. — Inferius post et actualis in cod. I secunda manus bene addidit venialis. Alex. Hal., loc. cit., simpliciter legit et actualis mortalis.
See above p. 52, note 9. — Lower down, after et actualis ("and actual"), in cod. I a second hand rightly added venialis ("venial"). Alexander of Hales, loc. cit., reads simply et actualis mortalis ("and actual, mortal").
1b
Cfr. infra a. 2. q. 2. — Inferius post et non esset Vat. addit talis culpa.
Cf. below a. 2, q. 2. — Lower down, after et non esset ("and would not be") the Vatican edition adds talis culpa ("such guilt").
2b
Vide supra d. 2. a. I. q. 1.
See above d. 2, a. I, q. 1.
3b
Cod. U auctoritates Sanctorum. Aliquanto inferius pro causalis fuit codd. F H causalis est. Subinde verbo potest cod. H praemittit dicendum, quod.
Cod. U [reads] auctoritates Sanctorum ("the authorities of the Saints"). Somewhat lower down, for causalis fuit ("was the causal [reason]") codices F H [read] causalis est ("is the causal"). Then before the word potest cod. H prefixes dicendum, quod.
4b
Vers. 15. — Superius pro ille morbus Vat. illi morbum, codd. et ed. I illum morbum; lectiones incongruae.
Verse 15 [Rom. 5, 15]. — Above, for ille morbus ("that disease") the Vatican edition [reads] illi morbum, codices and ed. I illum morbum; incongruous readings.
5b
Vers. 5. seq. Superius respicitur Coloss. 1, 13; Rom. 8, 15.
Verse 5 f. [Tit. 3, 5 f.]. Above, reference is made to Coloss. 1, 13; Rom. 8, 15.
6b
Phil. 3, 13. seq.: Quae quidem retro sunt, obliviscens, ad ea vero quae sunt priora, extendens meipsum, ad destinatum persequor etc. — Superius pro sternatur codd. A G K aa cum Alex. Hal., loc. cit., statuatur. Inferius pro et quod in codd. F bb secunda manus substituit eo quod.
Phil. 3, 13 f.: «Forgetting the things that are behind, and stretching myself forth to those that are before, I press toward the mark» etc. — Above, for sternatur ("be laid") codices A G K aa, with Alexander of Hales, loc. cit., [read] statuatur ("be set up"). Lower down, for et quod ("and that") in codices F bb a second hand substituted eo quod ("because").
7b
Cfr. supra d. 3. p. I. a. I. q. 3. in corp., et III. Sent. d. 20. q. 4. in fine corp.
Cf. above d. 3, p. I, a. I, q. 3, in the body, and III Sent. d. 20, q. 4, at the end of the body.
1c
Supra d. 2. a. I. q. 3, ubi etiam in fundam. I. verbum Hieronymi adducitur. — Quae sequuntur clarius exhibentur ab Alex. Hal., loc. cit.: Potest dici, quod medicina potest referri ad morbum dupliciter: aut ut ad illum, ad quem principaliter et appropriato modo est ordinata, et secundum hunc respectum et relationem diversorum morborum diversae sunt medicinae sacramentales; aut potest referri ad morbum coniunctum illi morbo, ad quem principaliter est ordinata, et secundum hunc respectum et relationem non semper diversorum morborum diversae sunt medicinae etc.
Above d. 2, a. I, q. 3, where also in the first fundamentum the saying of Jerome is adduced. — What follows is more clearly set forth by Alexander of Hales, loc. cit.: «It can be said that a medicine can be referred to a disease in two ways: either as to that to which it is principally and in an appropriated mode ordained, and according to this respect and relation the sacramental medicines of diverse diseases are diverse; or it can be referred to a disease joined to that disease to which it is principally ordained, and according to this respect and relation the medicines of diverse diseases are not always diverse» etc.
2c
Vide hic lit. Magistri, c. 2. et infra a. 2. q. 2. — Edd. et haec est voluntate mortaliter peccandi. Vat. deinde prosequitur: Fictio secundum quid, quae est venialis, non impedit etc.
See here the Master's text, c. 2, and below a. 2, q. 2. — The editions [read] et haec est voluntate mortaliter peccandi ("and this is with the will of sinning mortally"). The Vatican edition then continues: Fictio secundum quid, quae est venialis, non impedit etc. ("Feigning in a certain respect, which is venial, does not impede" etc.).
3c
Cfr. infra d. 16. p. II. a. 3. q. 1. — Superius voci Sacramentum codd. F H Y (bb a secunda manu) praemittunt tantum. Subinde pro quod fuit veniale edd. et pauci codd. quod est veniale. Inferius pro Ideo dicunt alii codd. E G I Ideo sunt alii, qui dicunt.
Cf. below d. 16, p. II, a. 3, q. 1. — Above, before the word Sacramentum ("Sacrament") codices F H Y (bb by a second hand) prefix tantum ("only"). Then for quod fuit veniale ("which was venial") the editions and a few codices [read] quod est veniale ("which is venial"). Lower down, for Ideo dicunt alii ("Therefore others say") codices E G I [read] Ideo sunt alii, qui dicunt ("Therefore there are others who say").