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Dist. 4, Part 2, Art. 1, Q. 3

Book IV: On the Sacraments · Distinction 4

Textus Latinus
p. 109

Quaestio III. Utrum baptismus sanguinis saltem sit Sacramentum.

Tertio quaeritur de horum convenientia; et cum baptismus aquae sit baptismus et Sacramentum, quaeritur, utrum baptismus sanguinis saltem sit Sacramentum. Et quod non, videtur:

1. Quia supra distinctione tertia1 dicit Magister, quod «Sacramentum baptismi celebratur tantum in aqua, non in aliquo alio liquore»; sed sanguis non est liquor eiusdem speciei cum aqua: ergo etc.

2. Item, Sacramentum est signum expressivum2 eius quod fit interius; sed sanguis potius corpus inficit, quam purificet: ergo cum interius anima non

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inficiatur, sed purificetur, baptismus sanguinis non est Sacramentum.

3. Item, Sacramentum novae legis efficit aliquid sive confert aliquid interius aliquo modo3; sed sanguis exterior et persecutio exterior non efficit interius, sed potius recipit bonitatem ab interiori: ergo etc.

4. Item, omne Sacramentum est institutum, quia ex institutione significat4; hoc autem non est institutum: ergo non est Sacramentum.

Contra: 1. «Sacramentum est invisibilis gratiae visibilis forma5»; sed hoc est in martyrio, quia est signum gratiae invisibilis in corde, et manifestatur amor Dei per sanguinis effusionem: ergo etc.

2. Item, super illud ad Romanos quinto6: Qui est forma futuri; Glossa: «De latere Christi dormientis fluxerunt omnia Sacramenta, ex quibus formatur Ecclesia»; et hoc dicit, quia inde fluxerunt sanguis et aqua: ergo videtur, quod ita accedit ad rationem Sacramenti sanguis, sicut aqua.

3. Item, «quod participat nomen speciei participat nomen generis7»; sed martyrium sive effusio sanguinis dicitur baptismus: ergo debet dici Sacramentum.

Iuxta hoc quaeritur: cum multa sint genera martyriorum, propter quid martyrium vocatur magis baptismus sanguinis quam ignis vel alterius elementi, cum his omnibus8 sint Sancti passi?

Et iterum, cum multa sint genera baptismatum, sicut dicit Damascenus9, scilicet novem, videtur, quod Magister insufficienter tangat tantum tria, scilicet baptismum poenitentiae et baptismum sanguinis et baptismum aquae; videtur enim, quod aut Magister diminutus est, aut Damascenus superfluus.

### Conclusio. Baptismus sanguinis non est Sacramentum.

Respondeo: Dicendum, quod baptismus sanguinis non est Sacramentum; quia deficiunt ei omnia, quae sunt de ratione10 Sacramenti, scilicet repraesentatio ex similitudine, significatio ex institutione, sanctificatio ex verbi prolatione; quorum quodlibet deficit, ut in opponendo tactum est et inspicienti patet: et ideo Sacramentum non est.

Ad oppositum: 1. Ad illud ergo quod obiicitur, quod est invisibilis gratiae visibilis forma; dicendum, quod ratio ista est truncata et supplenda est, sicut Magister supplevit supra distinctione prima11: «ita quod similitudinem gerat et causa existat», quorum utrumque deficit in proposito.

2. Ad illud quod obiicitur, quod Sacramenta dicuntur profluxisse, dum profluxit sanguis et aqua; dicendum, quod sanguis et aqua non significabant Sacramentum eiusdem generis, sed diversa; nam aqua praesignabat Sacramentum baptismi, et sanguis Sacramentum eucharistiae, ubi vere est sanguis Christi; et ideo non oportet, quod verum Sacramentum baptismi sit in sanguine, quia Dominus non instituit in sanguine Sacramentum purgationis, sed cibationis et refectionis, iuxta illud Matthaei vigesimo sexto12: Hic est calix sanguinis etc.

3. Ad illud quod obiicitur, quod participat nomen speciei etc.; dicendum, quod verum est, secundum quod baptismus nominat speciem Sacramenti; et hoc quidem facit, dum accipitur pro signo visibili13. Sed baptismus non tantum dicitur ablutio exterior, sed etiam purificatio interior; et haec non est species Sacramenti, quoniam haec est non tantum in baptismo fluminis, sed etiam flaminis et sanguinis. Unde quia uterque purificat, ideo non absurde uterque baptismus dicitur, et hoc auctoritate sacrae Scripturae; nam Lucae duodecimo14 de baptismo martyrii dicitur: Baptismo habeo baptizari etc.; et de baptismo flaminis habetur Actuum primo: Vos autem baptizabimini Spiritu sancto non post multos hos dies.

Ad illud quod quaeritur: quare martyrium dicitur baptismus sanguinis etc.; dici potest, quod in martyrio ponitur vita carnis, et vita illa in sanguine est, secundum quod dicitur in lege Moysi15. — Vel dicendum, quod hoc dicitur, quia omne genus martyrii ibi habet finem. Nam ab omnibus aliis legimus Sanctos interdum liberatos praeterquam a poena gladii.

Si quaeratur ratio huius, potest dici, quod hoc genus poenae est a mala voluntate hominis immediate, sed alia genera poenarum sunt a creaturis operantibus naturaliter; et quoniam Martyr Deo obtemperat, congruum est, ut ei ad manifestationem divinae bonitatis et in testimonium suae virtutis ob-

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temperent cetera operantia per naturam. Mala autem voluntas contra Deum nititur et Domino resistere vult et iusto Dei iudicio sinitur male agere, cum vult; et ideo nec est congruum, ut Martyri subiciatur nec quod a malo prohibeatur16. Ideo Deus ceteros Martyres huic poenae subiacere disposuit, ut nullus evadat; magis enim congruebat de hac quam de alia. — Vel, quia ab hac Unigenitum non eripuit, quid mirum est, si alios non eripit, ne forte servus videatur maior Domino suo17? Prima tamen ratio videtur melior.

Ad illud quod obiicitur ultimo, quod Magister tantum ponit tria, et Damascenus novem; dicendum, quod Magister non agit hic nisi de baptismo, qui purificat; et hunc comprehendit sub triplici differentia. Damascenus autem accipit differentias baptismi et quantum ad purificationem et quantum ad significationem; ideo ponit novem18, quorum sic potest patere sufficientia. Nam baptismata particularia ad significationem fuerunt ante legem novam, in lege autem nova ad purificationem. — Prima quatuor sunt secundum quatuor, quae praefigurantur in baptismo. In baptismo enim est aqua, est Spiritus, est passionis virtus, et quarto baptizandi actus. Quantum ad aquam praecessit figura in baptismo diluvii, secundum quod dicitur primae Petri tertio19: Quos nunc similis formae salvos facit baptisma. Praemiserat enim, quod in diluvio octo animae salvae factae sunt per aquam. — Quantum ad aquam et Spiritum, in baptismo maris rubri; de quo dicit Apostolus primae ad Corinthios decimo20, quod omnes baptizati sunt in nube et in mari, et nubes illa erat ignea; in quo significatur Spiritus sancti gratiae efficacia. — Quantum ad virtutem passionis praefiguratur in baptismo Legis, ubi erat aspersio per aquam lustrationis; et erat cinis vitulae rufae, in cuius vitulae occisione significabatur passio Christi, ut aqua lustrationis, habens vim ab illo cinere, significet, baptismum habere virtutem a passione Christi. Et de hoc baptismate habetur saepe in Lege et ad Hebraeos nono21: Cinis vitulae aspersus inquinatos sanctificabat ad emundationem. — Quantum ad actum baptizandi, in baptismo Ioannis, ubi immergebatur quis in nomine venturi, in quo praecessit expressa figura quantum ad actum. De hoc baptismate dicitur Matthaei tertio22 et Lucae tertio, Marci primo et Ioannis primo. Et sic quantum ad significationem sunt quatuor.

Quatuor autem sunt quantum ad purificationem. Est enim purificatio a culpa, et sic baptismus poenitentiae; et a culpa et poena satisfactoria, et sic baptismus aquae; et a sequela, et sic baptismus in linguis igneis23; et ab omni miseria, et sic baptismus sanguinis. — Et sic patet, quod in lege nova quatuor purificantia, et in lege ante novam sunt quatuor significantia. Et medium iungens haec illis fuit baptismus, quo baptizatus fuit Christus, ubi collata est vis regenerativa aquis, et Spiritus in columbae specie descendit de caelis24. — Et sic patet, quod in universo sunt novem et non plura nec pauciora baptismata. Patet etiam, quare Magister tantum tria enumerat, quia solum de his loquitur, quae sunt ad baptismi efficaciam quoad purgationem a culpa25.

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English Translation

Question III. Whether baptism of blood is at least a Sacrament.

Thirdly there is asked about the agreement of these; and since the baptism of water is both a baptism and a Sacrament, it is asked whether the baptism of blood is at least a Sacrament. And that it is not, seems [to be the case]:

1. Because above, in the third distinction1, the Master says that «the Sacrament of baptism is celebrated only in water, not in any other liquid»; but blood is not a liquid of the same species as water: therefore etc.

2. Likewise, a Sacrament is a sign expressive2 of that which is done interiorly; but blood rather infects the body than purifies [it]: therefore, since the soul is not infected interiorly,

but purified, the baptism of blood is not a Sacrament.

3. Likewise, a Sacrament of the new law effects something or confers something interiorly in some manner3; but exterior blood and exterior persecution does not effect [anything] interiorly, but rather receives its goodness from the interior: therefore etc.

4. Likewise, every Sacrament is instituted, because it signifies by institution4; but this is not instituted: therefore it is not a Sacrament.

On the contrary: 1. «A Sacrament is the visible form of invisible grace5»; but this [is found] in martyrdom, because it is a sign of invisible grace in the heart, and the love of God is manifested through the shedding of blood: therefore etc.

2. Likewise, on that [verse] to the Romans, fifth [chapter]6: Who is the figure of him that was to come; the Gloss: «From the side of the sleeping Christ flowed all the Sacraments, from which the Church is formed»; and it says this because from there flowed blood and water: therefore it seems that blood approaches the account of a Sacrament just as water does.

3. Likewise, «that which participates in the name of the species participates in the name of the genus7»; but martyrdom, that is, the shedding of blood, is called a baptism: therefore it ought to be called a Sacrament.

Along with this it is asked: since there are many kinds of martyrdoms, why is martyrdom called the baptism of blood rather than of fire or of any other element, since the Saints have suffered by all of these8?

And again, since there are many kinds of baptisms, as Damascene says9 — namely, nine — it seems that the Master insufficiently touches on only three, namely the baptism of penance and the baptism of blood and the baptism of water; for it seems that either the Master is deficient or Damascene is superfluous.

### Conclusion. The baptism of blood is not a Sacrament.

I respond: It must be said that the baptism of blood is not a Sacrament; because there are lacking to it all the things which belong to the account10 of a Sacrament, namely, representation from likeness, signification from institution, sanctification from the utterance of the word; any of which is lacking, as was touched on in the objecting and is clear to one inspecting: and therefore it is not a Sacrament.

To the contrary [arguments]: 1. To that, then, which is objected, that it is the visible form of invisible grace; it must be said that this account is truncated and must be supplemented, just as the Master supplemented [it] above in the first distinction11: «in such a way that it both bears a likeness and is a cause», both of which are lacking in the matter at hand.

2. To that which is objected, that the Sacraments are said to have flowed forth when blood and water flowed forth; it must be said that blood and water did not signify a Sacrament of the same genus, but [Sacraments] diverse [in genus]; for water prefigured the Sacrament of baptism, and blood the Sacrament of the Eucharist, where there is truly the blood of Christ; and therefore it is not necessary that the true Sacrament of baptism be in blood, because the Lord did not institute in blood the Sacrament of purgation, but of feeding and refreshment, according to that [word] of Matthew, twenty-sixth [chapter]12: This is the chalice of [my] blood etc.

3. To that which is objected, that it participates in the name of the species etc.; it must be said that it is true, insofar as baptism names the species of a Sacrament; and this indeed it does when it is taken for a visible sign13. But baptism is called not only the exterior washing, but also the interior purification; and this latter is not a species of a Sacrament, since this [purification] is not only in the baptism of flood [fluminis], but also of fire [flaminis] and of blood. Hence, because each one purifies, therefore not absurdly is each called a baptism, and this by the authority of sacred Scripture; for in Luke, twelfth [chapter]14, it is said of the baptism of martyrdom: I have a baptism to be baptized with etc.; and concerning the baptism of fire it is found in Acts, first [chapter]: But you shall be baptized with the Holy Spirit not many days hence.

To that which is asked: why is martyrdom called the baptism of blood etc.; it can be said that in martyrdom the life of the flesh is laid down, and that life is in the blood, according to what is said in the law of Moses15. — Or it must be said that this is said because every kind of martyrdom has its end there. For from all the others we read that the Saints were sometimes freed, except from the penalty of the sword.

If the reason for this be asked, it can be said that this kind of penalty is from the evil will of man immediately, but the other kinds of penalties are from creatures operating naturally; and since the Martyr obeys God, it is fitting that, for the manifestation of the divine goodness and in testimony of His power, the other things operating by nature should obey

him. But the evil will strives against God and wishes to resist the Lord, and by the just judgment of God it is permitted to act evilly, when it wills; and therefore it is neither fitting that it be subjected to the Martyr nor that he be protected from evil16. Therefore God disposed that the other Martyrs should lie under this penalty, that none might escape; for it was more fitting [to free him] from this than from another. — Or, because from this [death] He did not snatch away His Only-begotten, what wonder is it if He does not snatch away others, lest perchance the servant should seem greater than his Lord17? Yet the first reason seems better.

To that which is objected lastly, that the Master sets down only three, and Damascene nine; it must be said that the Master treats here only of baptism which purifies; and this he comprehends under a threefold difference. But Damascene takes the differences of baptism both as to purification and as to signification; therefore he sets down nine18, whose sufficiency can be made clear thus. For the particular baptisms before the new law were for signification, but in the new law for purification. — The first four are according to the four [things] which are prefigured in baptism. For in baptism there is water, there is the Spirit, there is the power of the Passion, and fourthly the act of baptizing. As to the water, the figure preceded in the baptism of the flood, according to what is said in the first [letter] of Peter, third [chapter]19: Whom now baptism of like form makes safe. For he had premised that in the flood eight souls were saved by water. — As to water and the Spirit, in the baptism of the Red Sea; concerning which the Apostle says in the first [letter] to the Corinthians, tenth [chapter]20, that all were baptized in the cloud and in the sea, and that cloud was fiery; in which is signified the efficacy of the grace of the Holy Spirit. — As to the power of the Passion, it is prefigured in the baptism of the Law, where there was a sprinkling by the water of purification; and there was the ash of the red heifer, in the slaying of which heifer the Passion of Christ was signified, so that the water of purification, having power from that ash, might signify that baptism has its power from the Passion of Christ. And concerning this baptism it is often had in the Law and to the Hebrews, ninth [chapter]21: The ash of the heifer, being sprinkled, sanctified the defiled unto cleansing. — As to the act of baptizing, in the baptism of John, where one was immersed in the name of him who was to come, in which a clear figure preceded as to the act. Concerning this baptism it is said in Matthew, third [chapter]22, and Luke, third, Mark, first, and John, first. And so as to signification there are four.

And there are four as to purification. For there is purification from fault, and so the baptism of penance; and from fault and satisfactory penalty, and so the baptism of water; and from the consequence [of sin], and so the baptism in fiery tongues23; and from all misery, and so the baptism of blood. — And so it is clear that in the new law there are four purifying [baptisms], and in the law before the new there are four signifying [baptisms]. And the means joining these to those was the baptism by which Christ was baptized, where the regenerative power was conferred upon the waters, and the Spirit descended from heaven in the form of a dove24. — And so it is clear that in the whole [order of things] there are nine baptisms and not more nor fewer. It is also clear why the Master enumerates only three, because he speaks only of those which pertain to the efficacy of baptism as to purgation from fault25.

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Apparatus Criticus
  1. 1
    Cap. 6.
    Chapter 6. [Sc. Lombard, Sent. IV, d. 3, c. 6.]
  2. 2
    Supplendum est: in Sacramento baptismi. Vide supra d. 3. p. I. a. I. q. I. — In maiori pro expressivum multi codd. cum ed. I expressum.
    It must be supplied: in the Sacrament of baptism. See above, d. 3, p. I, a. I, q. I. — In the major [premise], for expressivum [expressive] many codices, with the first edition, [read] expressum [expressed].
  3. 3
    Cfr. supra d. 1. p. I. q. 4. seq. — De minori, in qua cod. aa sed sanguinis persecutio exterior etc., cfr. supra pag. 109, nota 1. et infra dub. 1.
    Cf. above, d. 1, p. I, q. 4 and following. — Concerning the minor [premise], in which codex aa [reads] sed sanguinis persecutio exterior etc., cf. above, page 109, note 1, and below, dub. 1.
  4. 4
    Ut monstratum est supra d. 1. p. I. q. 2.
    As was shown above, d. 1, p. I, q. 2.
  5. 5
    Sicut dicit Magister in lit. d. 1. c. 2.
    As the Master says in the [Lombard] text, d. 1, c. 2.
  6. 6
    Vers. 14. — Glossam, quae sumta est ex August. (cfr. supra pag. 2, nota 12.), exhibent Strabus et Lyranus ut ordinariam et in ipsa pro formatur substituunt salvatur. Inferius respicitur Ioan. 19, 34. — Finem arg. sic proponunt edd.: ad rationem Sacramenti baptismus sanguinis sicut aquae. Plures codd. sanguinis pro sanguis.
    Verse 14 [Rom. 5:14]. — The Gloss, which is taken from Augustine (cf. above, page 2, note 12), Strabus and Lyra present as the ordinary [Gloss], and in it for formatur [is formed] they substitute salvatur [is saved]. Below, reference is made to John 19:34. — The end of the argument the editions propose thus: to the account of a Sacrament the baptism of blood [approaches] as does that of water. Several codices [read] sanguinis [of blood] for sanguis [blood].
  7. 7
    Secundum Aristot. IV. Topic. c. 1: Species quidem participant genera, genera autem species non; nam species suscipit generis rationem, genus autem speciei non.
    According to Aristotle, Topics IV, c. 1: Species indeed participate in genera, but genera do not [participate] in species; for the species takes up the account of the genus, but the genus [does] not [take up that] of the species.
  8. 8
    Ita codd. F H P Q, codd. M R in omnibus, alii et edd. omnibus.
    Thus codices F H P Q; codices M R [read] in omnibus [in all]; the others and the editions [read] omnibus [by all].
  9. 9
    Libr. IV. de Fide orthod. c. 9. — Verba Magistri vide hic in lit. c. 4.
    Book IV, On the Orthodox Faith, c. 9. — For the words of the Master see here in the [Lombard] text, c. 4.
  10. 10
    Cod. K de substantia.
    Codex K [reads] de substantia [concerning the substance].
  11. 11
    Cap. 4.
    Chapter 4. [Sc. Lombard, Sent. IV, d. 1, c. 4.]
  12. 12
    Vers. 28. Vulgata: Hic est enim sanguis meus etc. Codd. legunt vel Hic est calix sanguis etc., vel Hic est calix et sanguis, vel ut cod. Z, quem sequimur, Hic est calix sanguinis. — Superius pro sed diversa cod. aa sed diversi.
    Verse 28 [Matt. 26:28]. The Vulgate: For this is my blood etc. The codices read either Hic est calix sanguis etc., or Hic est calix et sanguis, or, as codex Z, which we follow, Hic est calix sanguinis [This is the chalice of blood]. — Above, for sed diversa codex aa [reads] sed diversi.
  13. 13
    Sensus est: Axioma est verum, si intelligitur de baptismo sumto sensu proprio, quo est unum de septem Sacramentis.
    The sense is: The axiom is true if it is understood of baptism taken in the proper sense, in which it is one of the seven Sacraments.
  14. 14
    Vers. 50. — Seq. textus est Act. 1, 5.
    Verse 50 [Luke 12:50]. — The following text is Acts 1:5.
  15. 15
    Levit. 17, 11, et 14: Quia anima carnis in sanguine est.
    Leviticus 17:11 and 14: For the life of the flesh is in the blood.
  16. 16
    Edd. nec quod carnifex a malo prohibeatur. Vel ideo Deus etc. Subinde ante quia edd. omittunt Vel, mutata interpunctione.
    The editions [read] nor that the executioner be hindered from evil. Or for this reason God etc. Thereafter, before quia, the editions omit Vel, with the punctuation altered.
  17. 17
    Ioan. 13, 16: Non est servus maior domino suo.
    John 13:16: The servant is not greater than his lord.
  18. 18
    In textu Graeco (IV. de Fide orthod. c. 9.) haec baptismata recensentur modo aliquatenus diverso, ac sit a Scholasticis, scil.: Primum baptisma diluvium fuit... Secundum illud, fuit quod per mare et nubem factum est... Tertium legale erat... Quartum Ioannis fuit... Quintum Domini baptisma, quo ipse baptizatus fuit... Baptizamur autem et nos quoque perfecto Domini baptismo, per aquam videlicet et Spiritum. Porro Christus idcirco igne baptizare dicitur, quia Spiritus gratiam in sanctos Apostolos effudit (Act. 1, 5.)... vel etiam ob castigatorium ignis futuri baptismum. Sextum baptisma in poenitentia et lacrymis versatur... Septimum est, quod sanguinis profusione ac martyrio perficitur... Octavum denique et postremum illud est [ignis infernalis], non iam salutiferum, verum ita malitiam auferens, quando suus iam malitiae et peccato locus non erit, ut tamen sempiternum excruciet ac puniat (ed. Migne). — Mox pro particularia Vat. pertinentia.
    In the Greek text (On the Orthodox Faith IV, c. 9) these baptisms are reckoned in a manner somewhat different than [it is] by the Scholastics, namely: The first baptism was the flood... The second [was] that which was made through the sea and the cloud... The third was the legal [baptism]... The fourth was John's... The fifth, the Lord's baptism, by which he himself was baptized... And we too are baptized by the Lord's perfect baptism, namely through water and the Spirit. Furthermore Christ is therefore said to baptize with fire, because the Spirit poured out grace upon the holy Apostles (Acts 1:5)... or also on account of the chastising baptism of the future fire. The sixth baptism consists in penance and tears... The seventh is that which is accomplished by the shedding of blood and by martyrdom... The eighth and last is that [of infernal fire], no longer salutary, but in such a way removing malice — when there will no longer be any place for its own malice and sin — yet so that it tortures and punishes eternally (ed. Migne). — Presently, for particularia the Vatican [edition reads] pertinentia.
  19. 19
    Vers. 21. — Seq. textus est ibid. v. 20.
    Verse 21 [1 Pet. 3:21]. — The following text is the same place, v. 20.
  20. 20
    Vers. 2: Et omnes in Moyse baptizati sunt etc. — De columna nubis et ignis vide Exod. 13, 21. seq. — Inferius pro in quo edd. in qua.
    Verse 2 [1 Cor. 10:2]: And all were baptized in Moses etc. — Concerning the pillar of cloud and of fire see Exod. 13:21 and following. — Below, for in quo the editions [read] in qua.
  21. 21
    Vers. 13, ubi Vulgata et codd. F H aa sanctificat pro sanctificabat. Vide supra lit. Magistri, d. I. c. 4. — Aliquanto superius ex codd. F H posuimus ubi erat pro ubi est.
    Verse 13 [Heb. 9:13], where the Vulgate and codices F H aa [read] sanctificat [sanctifies] for sanctificabat [was sanctifying]. See above the [Lombard] text of the Master, d. I, c. 4. — Somewhat earlier, from codices F H, we have put ubi erat [where there was] for ubi est [where there is].
  22. 22
    Vers. 11; Luc. 3, 16; Marc. 1, 8; Ioan. 1, 26. Cfr. supra d. 2. a. 2. q. 1. seqq. et dub. 5.
    Verse 11 [Matt. 3:11]; Luke 3:16; Mark 1:8; John 1:26. Cf. above, d. 2, a. 2, q. 1 and following, and dub. 5.
  23. 23
    Cfr. Act. 1, 5, et 2, 3. — De efficacia baptismi aquae vide supra p. I. a. 1. q. 1. seqq., et de effectu baptismi sanguinis cfr. quaest. praeced.
    Cf. Acts 1:5 and 2:3. — Concerning the efficacy of the baptism of water see above, p. I, a. 1, q. 1 and following, and concerning the effect of the baptism of blood cf. the preceding question.
  24. 24
    Matth. 3, 16. Cfr. supra d. 3. p. II. a. 1. q. 2. — Inferius pro solum de his cod. K de his solis, et subinde pro purgationem cod. aa purificationem.
    Matthew 3:16. Cf. above, d. 3, p. II, a. 1, q. 2. — Below, for solum de his codex K [reads] de his solis, and thereupon for purgationem codex aa [reads] purificationem.
  25. 25
    Vide scholion ad 1. huius articuli quaest.
    See the scholion to the first question of this article. [Sc. the Art.-I scholion is held in `bon-sent-IV-d4-p2-a1-q1`.] ---
Cited by

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

Doubts concerning the text of the Master (Dist. XVI, Part II)
Book IV: On the Sacraments · Distinction 16
supra pag. 110, nota 5
Whether the eucharist is one Sacrament
Book IV: On the Sacraments · Distinction 8
supra pag. 110, nota 5
← Dist. 4, Part 2, Art. 1, Q. 2Dist. 4, Part 2, Art. 2, Q. 1→