Dist. 6, Part 2, Art. 3, Q. 2
Book IV: On the Sacraments · Distinction 6
Quaestio II. Utrum exorcismus habeat aliquam efficaciam in parvulo, vel adulto.
Secundo quaeritur circa hoc de exorcismo, utrum habeat aliquam efficaciam in parvulo vel adulto. Et dicitur, quod habet potestatem ad expellendum daemonem. Et quod istud sit verum, videtur:
1. Per Augustinum in libro de Symbolo1: « Parvuli virtus exorcizatur, ut potestas diaboli expellatur ».
2. Item, Rabanus2: « Exsufflatur a parvulo saeva potestas per pium sacerdotem ».
3. Item, quod habeat efficaciam, videtur ratione: quia sacerdos dicit exorcizando3: « Exi ab eo, immunde Spiritus »: ergo si non frustra hoc instituit Ecclesia, diabolus exit, sicut imperat.
4. Item, exorcismi Salomonis pellebant daemones, et aliqui mali pellebant ad invocationem Christi4: ergo si ille habet exorcizandi officium et habet exorcismos efficaciores, patet etc.
Contra: 1. Cyprianus5: « Diaboli potestas non minuitur ante baptismum ».
2. Item, quod nullius sit efficaciae, videtur: quia si pellit daemones, aut spiritualiter, aut corporaliter. Non spiritualiter, quia tunc expellitur spiritualiter, quando expellitur culpa. Si quantum ad corporalem laesionem6: ergo solum daemoniacis et obsessis deberet fieri exorcismus.
3. Item, si alium effectum non habet nisi daemonem pellere; cum multo efficacius pellatur in baptismo, deberet statim baptizari et nullo modo exorcizari. Si dicas, quod disponit, ut habeat maiorem effectum baptismus; contra: aut hoc facit disponendo subiectum, aut fortificando baptismum. Non disponendo subiectum, quia, si disponit, aut minuendo
culpam, aut poenam; neutrum potest, cum non possit minui poena sine culpa7. Non fortificando baptismum, quia nondum est, quando exorcismus fit.
4. Item, decedat aliquis exorcizatus ante baptismum; quaero, utrum aliquid conferat exorcismus. Si nihil, stultum est exspectare; si aliquid, quaero: quid? Si minores tenebras8; contra: tenebrae sunt carentia visionis divinae; hac autem omnes sunt similiter privati.
Item, si dicas, quod fiat ad solemnitatem baptismi; quaero: quare magis baptismus habet solemnitatem quam alia Sacramenta? et quae et quot sunt illa quae attenduntur ad eius solemnitatem?
Conclusio.
Exorcismus fit tum ad solemnitatem baptismi, tum ad cohibendum diabolum.
Respondeo: Aliqui dixerunt, quod exorcismus solum fit ad solemnitatem et ad expressiorem significationem; nec aliquid ibi efficitur, sed solum significatur quod efficitur in baptismo.
Alii autem dixerunt, quod non tantum fiat ad solemnitatem, immo habeat effectum spiritualem, licet semiplenum ad disponendum ad baptismum. Unde parvuli non baptizati, sed exorcizati morientes sustinent minores tenebras.
Primi nimis parum dixerunt, et Sanctorum auctoritates plus dicunt; secundi nimis dixerunt. Ideo tenendum est medium, quod est9 ad solemnitatem et ad cohibendum diabolum, ut non possit occidere parvulum nec ita fortiter vexare adultum, ut retrahat a baptismo. Unde non est contra vexationem quam faciat in corpore, sed quam faceret, quia diabolus, ex quo videt, hominem praeparari ad baptismum, ipsum vexaret. Unde Gregorius10 dicit, quod « illos pulsare negligit, quos quieto iure possidere se sentit; sed quando videt, se deseri, tunc provocatur ».
1. 2. Ad prima duo obiecta patet responsio, quia Cyprianus intelligit de potestate spirituali. Et illud de vexatione similiter patet.
3. 4. Ad illud quod obiicitur: quare non statim datur baptismus? dicendum, quod propter solemnitatem et propter hoc, quod baptismum debet praecedere doctrina sive catechismus; ut ergo diabolus arceatur a catechismo, annectitur exorcismus. Nec fit propter aliquam efficaciam gratiae in anima, sed solum ad significantiam et ad arcendam potestatem contrariam.
Ordo autem eorum quae sunt ad solemnitatem baptismi, secundum morem Ecclesiae usitatiorem hic est. Primo, exsufflatur, et hoc, ut virtus diaboli exterior expellatur et interior expellenda significetur. — Secundo, signum crucis fit in pectore et in fronte, ut daemon cognoscat se expellendum tam in occulto cordis quam in aperto confessionis. — Tertio, sal in ore ponitur, ut significetur, quod per baptismum sapor sapientiae praeparetur et foetor fomitis restringatur. — Quarto, fit linitio aurium et narium cum sputo, ut significetur gratia ad discernendum et ad obediendum. — Quinto, fit inunctio in pectore et spatulis11, ut significetur gratia unctionis ad Deum amandum et eius onera portanda. — Sexto, post baptismum fit inunctio chrismatis in vertice, ut significetur apertio mentis imputribilis ad contemplandum aeterna. Chrisma enim confectum est ex oleo lucente et balsamo conservante. — Septimo, vestitur vestimento mundo et albo, ut significetur candor innocentiae et stola resurrectionis. — Ultimo ponitur cereus in manibus, ut sit lucerna pedibus eius verbum Domini et lumen semitis eius12.
Secundum Hugonem vero de sancto Victore solutio13: « forma exorcismi et aliorum sacramentalium in baptismo ita perficitur. Puer primo signatur crucis signaculo in fronte, in pectore, in oculis, in naribus, in ore, in auribus, ut totius corporis sensus hoc signaculo muniantur, cuius virtute omnia Sacramenta complentur, et omnia diaboli figmenta frustrantur ». Unde Rabanus de Institutione clericorum14: « Ut ab eo diabolus expellatur, in vase suo pristino suae interemptionis signum cognoscens; iam sibi deinceps illud fiat alienum. — Postea datur sal benedictum in os eius, ut sapientia conditus careat foetore iniquitatis et ultra non putrescat a vermibus vitiorum ». Sal15 conservat carnem a foetore et putrefactione; sic sapientia per ipsum significata spiritum conservat, ne solvatur in vitia et foeteat per infamiam. — « Deinde exsufflatur malignus foris, ut spiritus spiritu pellatur16 », scilicet Spiritu sancto malignus, quia Spiritus sanctus per flatum significatus est, Ioannis penultimo: Insufflavit et dixit eis: Accipite Spiritum sanctum etc. — « Postea tanguntur ei aures et nares cum saliva, ut tactu supernae sapientiae et aures aperiantur ei ad audiendum verbum Dei et nares similiter ad discernendum odorem vitae et mortis. Hoc significavit Dominus, cum dixit in sanatione surdi et muti, Marci septimo17: Ephpheta » etc.; Glossa: « Sputum de capite Domini est divina sapientia, quae solvit labia, ut dicat: Credo in Deum ». — Post haec introducitur baptizandus in ecclesiam. — « His habitis et completis, venit sacerdos ad fontem, et consecratur fons in nomine Patris et Filii et Spiritus sancti, ut sanctitas Sacramenti non ex eo qui ministrat, constare sciatur, sed ex eo qui sanctificat. — Post haec traditur novae vitae auditoribus catechumenis Symbolum fidei, in quo apostolicae doctrinae forma consistit18 ». Hoc non dicitur in moderno ordinali, ut credo. — « Post haec oblatus ad baptismum parvulus et interrogatus a sacerdote, si abrenuntiet satanae et omnibus pompis eius et omnibus operibus eius; per ora gestantium respondet, ut aliena iniquitate obligatus, aliena fide et confessione solvatur. — Postea inungitur oleo sacro in pectore, tanquam muniatur adversus hostem, ne ei deinceps immunda et noxia persuadere possit. Ungitur et inter spatulas, ubi vigor portandi oneris est, ut fortitudinem accipiat ad portandum onus19. — Deinde interrogatur, si credat in Deum Patrem et Filium et Spiritum sanctum, unam Ecclesiam catholicam, remissionem peccatorum et vitam aeternam; et sub hac fidei responsione trina immersione a sordibus vetustatis abluitur, novum indutus hominem. — Deinde, postquam baptizatus a fonte ascendit, sacro chrismate in vertice ungitur, ut spiritum Christi participando merito deinceps Christianus appelletur, coheres regni et gloriae sacra unctione effectus. — Deinde traditur Christiano vestis candida, ut qui primae nativitatis decorem vetustatis pannis obfuscaverat, habitu regenerationis gloriae praeferat indumentum. Tegitur etiam caput sacro velamine post unctionem sacram, ut intelligat se diademate regni et sacerdotali dignitate potiri. — Ad ultimum cereus accensus datur in manu eius, quo implere doceatur illud evangelicum, Matthaei quinto20: Sic luceat lux vestra coram hominibus. Hanc lampadem si inexstinguibilem servaverit, inter virgines sapientes cum sponso caelesti ad nuptias introibit ». — Et statim, si adest episcopus, confirmatur; et datur ei eucharistia post confirmationem, si sit adultus, ut Christo incorporetur ».
II. Circa seq. (2.) quaestionem est notandum, quod et prima opinio et secunda (quam tenuit Praepositivus, cfr. pag. 158, nota 2.) etiam a S. Thoma aliisque communiter reprobantur. De eadem quaestione: Alex. Hal., locc. citt. — S. Thom., hic q. 2. a. 3; S. loc. cit. a. 2. 3. — Petr. a Tar., loc. cit. a. 3. — Richard. a Med., hic a. 6. q. 1. 2. 3. — Durand., hic q. 4.
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Question II. Whether exorcism has any efficacy in a child or in an adult.
Secondly, the inquiry concerning exorcism is made: whether it has any efficacy in a child or in an adult. And it is said that it has the power to expel the demon. And that this is true seems to be the case:
1. By Augustine in the book On the Creed1: « The power of the child is exorcised, so that the power of the devil may be expelled ».
2. Likewise, Rabanus2: « The savage power is breathed out of the child by the devout priest ».
3. Likewise, that it has efficacy seems to follow by reason: for the priest says in exorcizing3: « Go out of him, unclean Spirit »: therefore, if the Church did not institute this in vain, the devil goes out, just as he is commanded.
4. Likewise, the exorcisms of Solomon used to drive out demons, and certain wicked men used to drive them out at the invocation of Christ4: therefore, if he [the priest] has the office of exorcizing and has more efficacious exorcisms, the point is clear, etc.
On the contrary: 1. Cyprian5: « The power of the devil is not lessened before baptism ».
2. Likewise, that it is of no efficacy seems [true]: for if it drives out demons, [it does so] either spiritually or corporeally. Not spiritually, for then it is expelled spiritually when guilt is expelled. If as regards corporeal injury6: therefore exorcism ought to be performed only on the possessed and the obsessed.
3. Likewise, if it has no other effect than to drive out the demon; since [the demon] is driven out much more efficaciously in baptism, [the child] ought to be baptized at once and in no way exorcised. If you say that it disposes [the subject], so that baptism may have a greater effect; on the contrary: either it does this by disposing the subject or by strengthening baptism. Not by disposing the subject, because, if it disposes, [it does so] either by diminishing
guilt or punishment; it can do neither, since punishment cannot be diminished without guilt7. Not by strengthening baptism, because [baptism] does not yet exist when the exorcism is performed.
4. Likewise, suppose someone exorcised dies before baptism; I ask whether the exorcism confers anything. If nothing, it is foolish to wait; if something, I ask: what? If [it confers] lesser darkness8; on the contrary: darkness is the privation of the divine vision; but of this all [the unbaptized] are deprived alike.
Likewise, if you say that it is done for the solemnity of baptism; I ask: why does baptism have solemnity more than the other Sacraments? and what and how many are those things that pertain to its solemnity?
Conclusion.
Exorcism is done both for the solemnity of baptism and for restraining the devil.
I respond: It must be said that some have said that exorcism is done only for solemnity and for a more express signification; and that nothing is effected there, but only that which is effected in baptism is signified.
But others have said that it is not done only for solemnity, but rather has a spiritual effect, although a half-complete one, for disposing toward baptism. Hence children not baptized but exorcised, dying, sustain lesser darkness.
The first said too little, and the authorities of the Saints say more; the second said too much. Therefore the middle must be held, which is9 [that exorcism is] for solemnity and for restraining the devil, so that he cannot kill the child nor so violently vex the adult as to draw him back from baptism. Hence it is not against the vexation which he does in the body, but which he would do, because the devil, once he sees that a man is being prepared for baptism, would vex him. Hence Gregory10 says that « he neglects to assail those whom he feels himself to possess by undisturbed right; but when he sees himself being abandoned, then he is provoked ».
1. 2. To the first two objections the answer is clear, because Cyprian understands [it] of spiritual power. And that [argument] about vexation is likewise clear.
3. 4. To that which is objected: why is baptism not given at once? it must be said that [it is] on account of solemnity and on account of this, that doctrine or catechism ought to precede baptism; therefore, that the devil may be kept away from the catechism, exorcism is annexed. Nor is it done for the sake of any efficacy of grace in the soul, but only for signification and for warding off the contrary power.
Now the order of those things which pertain to the solemnity of baptism, according to the more usual custom of the Church, is this. First, [the child] is breathed upon, and this so that the exterior power of the devil may be expelled and the interior [power], yet to be expelled, may be signified. — Second, the sign of the cross is made on the breast and on the forehead, that the demon may recognize that he is to be expelled both in the secret of the heart and in the openness of confession. — Third, salt is put in the mouth, that it may be signified that through baptism the savor of wisdom is prepared and the stench of the tinder [of sin] is restrained. — Fourth, the anointing of the ears and nostrils with spittle is done, that grace for discerning and for obeying may be signified. — Fifth, the anointing on the breast and the shoulder-blades11 is done, that the grace of unction for loving God and bearing his burdens may be signified. — Sixth, after baptism the anointing with chrism on the crown of the head is done, that the opening of the incorruptible mind for contemplating eternal things may be signified. For chrism is made from shining oil and preserving balsam. — Seventh, [the child] is clothed with a clean and white garment, that the candor of innocence and the stole of the resurrection may be signified. — Lastly, a candle is placed in his hands, that the word of the Lord may be a lamp to his feet and a light to his paths12.
But according to Hugh of Saint Victor13: « the form of exorcism and of the other sacramentals in baptism is performed thus. The child is first signed with the sign of the cross on the forehead, on the breast, on the eyes, on the nostrils, on the mouth, on the ears, that all the senses of the body may be fortified with this sign, by whose power all the Sacraments are completed and all the devil's fabrications are frustrated ». Hence Rabanus, On the Instruction of the Clergy14: « That the devil may be driven out of him, recognizing in his former vessel the sign of his own destruction; that henceforth it may become alien to him. — Afterward, blessed salt is given into his mouth, that, seasoned with wisdom, he may lack the stench of iniquity and no longer rot from the worms of vices ». Salt15 preserves flesh from stench and putrefaction; so wisdom, signified by it, preserves the spirit, lest it dissolve into vices and reek through infamy. — « Then the evil one is breathed out, that spirit may be driven out by Spirit16 », namely the evil one by the Holy Spirit, because the Holy Spirit is signified by the breath, in John's penultimate [chapter]: He breathed and said to them: Receive the Holy Spirit etc. — « Afterward his ears and nostrils are touched with saliva, that by the touch of supernal wisdom both the ears may be opened to him for hearing the word of God and the nostrils likewise for discerning the odor of life and of death. This the Lord signified when he said, in the healing of the deaf and dumb man, in Mark, the seventh [chapter]17: Ephphatha » etc.; the Gloss: « The spittle from the head of the Lord is divine wisdom, which loosens the lips, that one may say: I believe in God ». — After these things the one to be baptized is led into the church. — « When these things have been done and completed, the priest comes to the font, and the font is consecrated in the name of the Father and of the Son and of the Holy Spirit, that the holiness of the Sacrament may be known to depend not on him who ministers, but on him who sanctifies. — After these things the Creed of faith is handed over to the catechumens, the hearers of the new life, in which the form of apostolic doctrine consists18 ». This is not said in the modern ordinal, as I believe. — « After these things the child offered for baptism and asked by the priest whether he renounces Satan and all his pomps and all his works; through the mouths of those holding him he answers, that, bound by another's iniquity, he may be loosed by another's faith and confession. — Afterward he is anointed with holy oil on the breast, as it were that he may be fortified against the enemy, lest henceforth [the enemy] be able to persuade him of things unclean and harmful. He is anointed also between the shoulder-blades, where the vigor for bearing a burden is, that he may receive strength for bearing the burden19. — Then he is asked whether he believes in God the Father and the Son and the Holy Spirit, one catholic Church, the remission of sins, and life everlasting; and under this response of faith he is washed by a threefold immersion from the filth of the old [state], having put on the new man. — Then, after the baptized one ascends from the font, he is anointed on the crown of the head with sacred chrism, that by participating in the Spirit of Christ he may deservedly henceforth be called a Christian, made a co-heir of the kingdom and of glory by the sacred unction. — Then a white garment is handed over to the Christian, that he who had obscured the beauty of his first birth with the rags of the old [state] may, by the habit of regeneration, display the garment of glory. The head also is covered with a sacred veil after the sacred unction, that he may understand himself to be endowed with the diadem of the kingdom and with the priestly dignity. — Lastly, a lighted candle is given into his hand, that he may be taught to fulfill that evangelical [word], in Matthew, the fifth [chapter]20: So let your light shine before men. If he keeps this lamp unextinguished, he will enter in with the wise virgins to the wedding with the heavenly bridegroom ». — And at once, if a bishop is present, [the child] is confirmed; and the Eucharist is given to him after confirmation, if he is an adult, that he may be incorporated into Christ ».
II. Concerning the following (2nd) question it is to be noted that both the first opinion and the second (which Praepositivus held, cf. p. 158, note 2) are also commonly rejected by St. Thomas and others. On the same question: Alexander of Hales, in the places cited. — St. Thomas, here q. 2, a. 3; Summa, in the place cited, a. 2, 3. — Peter of Tarentaise, in the place cited, a. 3. — Richard of Middleton, here a. 6, q. 1, 2, 3. — Durandus, here q. 4.
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- 1Sive Serm. (1.) de Symbolo ad catechum. c. 1. n. 2. Vide hic lit. Magistri, c. 7.Or Sermon (1) On the Creed, to the Catechumens, c. 1, n. 2. See here the text of the Master, c. 7.
- 2Libr. 1. de Institut. cleric. c. 27: Exsufflatur ab eo saeva potestas, ut per pium sacerdotis mysterium (?) Spiritui sancto cedat fugiens spiritus malignus. Cfr. C. Postquam se (61.), de Consecrat. d. 4. ubi recte ponitur ministerium pro mysterium.Bk. 1, On the Instruction of the Clergy, c. 27: « The savage power is breathed out of him, that through the devout mystery (?) of the priest the malignant spirit, fleeing, may yield to the Holy Spirit. » Cf. canon Postquam se (61), On the Consecration, d. 4, where ministry is rightly placed for mystery.
- 3Secundum Rituale Roman. (de Baptismo).According to the Roman Ritual (On Baptism).
- 4Matth. 7, 22: Multi dicent mihi in illa die: Domine, Domine, nonne... in nomine tuo daemonia eiecimus etc.? — Petr. Comestor., Histor. scholast. libri tertii Regum, c. 7, loquens de Salomone haec mira dicit: Excogitavit etiam adiurationes, quibus aegritudines solent mitigari; alias quoque, quibus daemones eiicerentur, et alias, quibus obstricti non redirent. Excogitavit etiam characteres, qui inscribebantur gemmis, quae posita in naribus arreptitii cum radice Salomoni monstrata, statim eum a daemonibus liberabat (sic)... Iosephus [Flavius] quoque testatur, se vidisse quendam Eleazarum exorcismam coram Vespasiano etc. Cfr. in appendice operum Mich. Pselli, opusculum intitulatum: Testamentum Salomonis (Migne, Patrol. Graec. tom. 122. col. 1315). — In fine arg. cod. aa addit: maioris efficaciae sunt exorcismi Ecclesiae quam Salomonis, sed per exorcismos Salomonis expellebantur daemones: ergo etc.Matt. 7:22: Many will say to me in that day: Lord, Lord, did we not... in your name cast out demons etc.? — Peter Comestor, Scholastic History, on the third book of Kings, c. 7, speaking of Solomon, says these wondrous things: « He devised also adjurations by which sicknesses are usually relieved; others too by which demons might be cast out, and others by which, once bound, they would not return. He devised also characters which were inscribed on gems, which, placed in the nostrils of a possessed person along with the root shown to Solomon, freed him at once from the demons » (sic)... « Josephus [Flavius] also testifies that he saw a certain Eleazar exorcizing before Vespasian » etc. Cf. in the appendix to the works of Michael Psellus, the little work entitled The Testament of Solomon (Migne, Patrologia Graeca, tom. 122, col. 1315). — At the end of the argument cod. aa adds: « The exorcisms of the Church are of greater efficacy than Solomon's, yet through Solomon's exorcisms demons were expelled: therefore » etc.
- 5Epist. 76. ad Magnum. n. 15: Sciat, diaboli nequitiam pertinacem usque ad aquam salutarem valere, in baptismo vero omne nequitiae suae virus amittere.Letter 76, To Magnus, n. 15: « Let him know that the persistent wickedness of the devil prevails up to the saving water, but that in baptism it loses all the venom of its wickedness. »
- 6Cod. aa legit: Non spiritualiter; quia sic expelleretur culpa, quod solum fit per baptismum; nec corporaliter, quia hoc modo solum expellitur ab obsessis a daemonibus. Vat. paulo superius post culpa subiungit ergo tunc ante baptisma expelleretur culpa. Multi codd. omittunt laesionem.Cod. aa reads: « Not spiritually; for thus guilt would be expelled, which is done only through baptism; nor corporeally, because in this way [the demon] is expelled only from those obsessed by demons. » The Vatican edition, a little above, after guilt adds: « therefore then before baptism guilt would be expelled. » Many codices omit injury.
- 7Cfr. supra d. 4. p. 1. a. 1. q. 2. in corp.Cf. above, d. 4, p. 1, a. 1, q. 2, in the body [of the article].
- 8Ut tenet Praepositivus, S. p. IV. c. de Exorcismo, ubi dicit, « quod minorem poenam patitur exorcizatus, quam ille qui decedit sine exorcismo; etsi carentia visionis Dei sit mitissima poena, unus tamen eandem poenam potest habere mitiorem quam alius. Carentia enim visionis Dei nihil aliud est quam ignorantiae tenebrae et quidam profundiores tenebras patiuntur aliis ». — Post Si cod. A addit dicas, quod patietur. Inferius pro similiter privati cod. aa, posito aequaliter privati, deinde prosequitur: Item, non diminuitur poena, culpa eadem manente; sed eadem manet culpa non diminuta: ergo et poena.As Praepositivus holds, Summa, p. IV, chapter On Exorcism, where he says: « that the one exorcised suffers a lesser punishment than he who dies without exorcism; even though the privation of the vision of God is the mildest punishment, yet one [person] can have the same punishment milder than another. For the privation of the vision of God is nothing other than the darkness of ignorance, and some suffer deeper darkness than others ». — After If cod. A adds say that he will suffer. Below, for deprived alike cod. aa, having placed deprived equally, then continues: Likewise, the punishment is not diminished, the guilt remaining the same; but the same guilt remains undiminished: therefore the punishment also.
- 9Cod. aa supplet exorcismus.Cod. aa supplies exorcism.
- 10Libr. XXIV. Moral. c. 11. n. 27: Eos enim pulsare... se sentit. Contra nos vero eo vehementius incitatur, quo corde nostro quasi ex iure propriae habitationis expellitur. — Superius pro ipsum vexaret cod. aa vel ad aliud bonum, tunc ad iracundiam provocatur.Bk. XXIV, Moralia, c. 11, n. 27: « For he feels himself to assail those... » Against us, however, he is the more vehemently incited the more he is expelled from our heart as if from the right of his own dwelling. — Above, for would vex him cod. aa [reads] or to another good, then he is provoked to wrath.
- 11Ita codd.; cfr. DuCange, Glossarium etc., ubi notatur, quod ille terminus idem significat ac latus (gallice: épaule); Vat. hic sicut et infra scapulis.Thus the codices; cf. DuCange, Glossarium etc., where it is noted that this term signifies the same as side (in French: épaule); the Vatican edition here as also below [reads] shoulder-blades.
- 12Psalm. 118, 105. — Verba Hugonis habentur in II. de Sacram. p. VI. c. 10.Ps. 118:105. — The words of Hugh are found in [the work] On the Sacraments, II, p. VI, c. 10.
- 13Libr. I. c. 27. Locus est corruptus; cfr. C. Postea signatur (63.) et seqq. de Consecrat. d. 4, ubi sic legitur: Postea signatur baptizandus signaculo sanctae crucis tam in fronte quam in corde, ut ab eo tempore ipse apostata diabolus in vase suo pristino suae interemptionis cognoscens signaculum, iam sibi deinceps illud sciat esse alienum. Ex hinc iam dicuntur super eum orationes, ut fiat catechumenus. Tunc datur baptizando sal etc. — In hoc testimonio codd. A H K W et ed. 1, concordante textu originali, omittunt expellatur, pro quo alii codd. pellatur, et pro fiat cod. Z sciat. Pro interemptionis plurimi codd. interpretationis.Bk. I, c. 27. The passage is corrupt; cf. canon Postea signatur (63) and following, On the Consecration, d. 4, where it reads thus: « Afterward the one to be baptized is signed with the sign of the holy cross both on the forehead and in the heart, so that from that time the apostate devil himself, recognizing in his former vessel the sign of his own destruction, may henceforth know it to be alien to him. From here now the prayers are said over him, that he may become a catechumen. Then salt is given to the one to be baptized » etc. — In this testimony codd. A H K W and ed. 1, in agreement with the original text, omit expellatur [be expelled], for which other codices [read] pellatur [be driven], and for fiat [become] cod. Z [reads] sciat [know]. For interemptionis [destruction] very many codices [read] interpretationis [interpretation].
- 14Textus originalis Hugonis, loc. cit., addit Domini, edd. Christi. Paulo inferius post indutus hominem in textu originali plura adiiciuntur.The original text of Hugh, in the place cited, adds of the Lord; the editions [read] of Christ. A little below, after put on the man, more is added in the original text.
- 15Edd. Sicut enim sal.The editions [read] For just as salt.
- 16Hugo a S. Vict., II. de Sacram. p. VI. c. 10. — Seq. textus Scripturae est Ioan. 20, 22.Hugh of St. Victor, On the Sacraments, II, p. VI, c. 10. — The following scriptural text is John 20:22.
- 17Vers. 34. seq. — Verba sunt Hugonis, loc. cit., qui sequitur hic et in seqq. Rabanum, loc. cit. — Glossa est ordinaria apud Strabum et Lyranum in v. 33: Spuma de carne Domini, divina sapientia, quae solvit ignorantiam humani generis, ut dicat: Credo in Deum Patrem omnipotentem etc. Cfr. Beda, in v. 34: Sputum namque Domini saporem designat sapientiae... Sputum etenim, quod ex capite Domini descendit, divinam eius naturam etc. Gregor., I. Homil. in Ezech. homil. 10. n. 20: Saliva nobis est ex ore Redemptoris accepta sapientia in eloquio divino. Saliva quippe ex capite defluit in ore etc.Vv. 34 and following. — The words are Hugh's, in the place cited, who here and in what follows follows Rabanus, in the place cited. — The Gloss is the ordinary one, in Strabo and Lyra, on v. 33: « The foam from the flesh of the Lord [is] divine wisdom, which dissolves the ignorance of the human race, that one may say: I believe in God the Father almighty » etc. Cf. Bede, on v. 34: « For the spittle of the Lord designates the savor of wisdom... For the spittle which descends from the head of the Lord [signifies] his divine nature » etc. Gregory, Homilies on Ezekiel, bk. I, homily 10, n. 20: « Saliva is for us the wisdom received from the mouth of the Redeemer in the divine word. For saliva flows down from the head into the mouth » etc.
- 18Textus originalis textus sanctificat plura adiungit. — Mox pro ordinali codd. F G 1 ordinario.The original text [after] sanctifies adds more. — Soon, for ordinal codd. F G 1 [read] ordinary.
- 19Vers. 16. — Subinde respicitur parabola de decem virginibus, Matth. 25, 1. seqq. — De ultima propos. cfr. Dionys., Eccles. Hierarch. c. 2. p. III. § 8, et Gennad., de Eccles. dogmat. c. 22. et 41.V. 16. — Immediately afterward the parable of the ten virgins is alluded to, Matt. 25:1 and following. — On the last proposition, cf. Dionysius, Ecclesiastical Hierarchy, c. 2, p. III, § 8, and Gennadius, On Ecclesiastical Dogmas, c. 22 and 41.
- 20Vide scholion ad praecedentem quaest.See the scholion to the preceding question. ---