Dist. 8, Part 1, Dubia
Book IV: On the Sacraments · Distinction 8
## DUBIA CIRCA LITTERAM MAGISTRI
Dub. I
In parte ista sunt dubitationes circa litteram, et primo de hoc quod dicit Magister: Post Sacramentum baptismi et confirmationis. Videtur enim non bene ordinare Sacramenta; prius enim est cibari, quod est eucharistiae, quam confirmari, quia parvulorum est cibari.
Respondeo: Dicendum, quod quamvis eucharistia sit cibus communis omnium bonorum, tamen dicit Augustinus1 quod est cibus grandium et perfectorum; et ita sequitur illa duo Sacramenta. Praeterea, secundum consuetudinem modernae Ecclesiae prius confirmatur parvulus, quam communicetur2.
Dub. II
Item quaeritur: quare hoc Sacramentum potius dicitur eucharistia3, cum in omnibus detur gratia bona, et in baptismo maxime detur magna gratia?
Respondeo: Dicendum, quod hoc proprie dicitur de eucharistia, tum quia principaliter est ibi ratio boni, tum etiam quia ratio gratiae: ratio boni, quia «bonum est diffusivum et communicativum»4. Unde cibus, qui communicat se pluribus et per partes, est bonus; qui communicat se pluribus totum et successive, est melior, ut verbum Dei, quod praedicatur; qui vero communicat se pluribus et totum et simul, iste est optimus; et talis est iste cibus5. Hic etiam est ille cibus, qui est summum bonum, scilicet Christus Dominus6, et sic praecipue reperitur ratio boni. — Reperitur etiam ibi principaliter ratio gratiae tum per modum contentivi, tum per modum effectivi7. Per modum contentivi, quia hoc est solum Sacramentum, quo ipsa gratia est contenta secundum veritatem, immo plenitudo gratiae; unde assimilatur ipsi caritati, quae unit fini et habet idem pro obiecto et pro fine8. Ratione effectivi, quoniam hic est carbo ignitus, caro scilicet Christi, quae inflammat et beatificat, non tantum gratificat, sed et multipliciter adiuvat. Primum quidem, quia est cibus incorporans capiti, Ioannis sexto: Qui manducat carnem meam in me manet. Secundo, quia fortificat, Psalmus: Panis cor hominis confirmat. Tertio, quia delectat, Sapientiae decimo sexto: Panem de caelo dedisti eis omne habentem delectamentum etc. Quarto, valet ad augmentum fidei, sicut dicitur infra distinctione duodecima. Quinto, ad sublevationem spei, Matthaei ultimo: Ecce ego vobiscum etc. Sexto, ad dilatationem caritatis, quia est memoriale amoris: Hoc quotiescumque feceritis etc. Septimo, ad remissionem venialium, sicut dicit Innocentius.
Dub. III
Item quaeritur de hoc quod dicit, quod recte dicitur viaticum, quia nos in via reficit etc.; quia, si dicitur viaticum, quia est viatorum; pari ratione et alia Sacramenta.
Respondeo: Dicendum, quod viaticum dicitur triplici ex causa. Prima est, quia est cibus itinerantium, quia datur transeuntibus de hac vita ad patriam. Secunda, quia institutus est a Christo ut itinerante sive transeunte. Tertia, quia signum est transitus Christi, sicut phase.
Dub. IV
Item quaeritur de hoc quod dicit, quod hoc Sacramentum Dominus instituit, quare magis Dominus ipse per se sive in propria persona hoc Sacramentum et baptismum instituit?
Respondeo: Et ad hoc dicendum, quod quia in baptismo est inchoatio, et in hoc consummatio; ideo illud instituit in principio suae praedicationis, istud in fine et in recessu a discipulis; et ideo haec duo confirmavit, Matthaei ultimo.
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## DOUBTS CONCERNING THE TEXT OF THE MASTER
Doubt I
In this part there are doubts concerning the text, and first concerning what the Master says: After the Sacrament of baptism and confirmation. For it seems that he does not order the Sacraments well; for to be fed, which belongs to the eucharist, comes before being confirmed, since to be fed belongs to little children.
I respond: It must be said that, although the eucharist is the common food of all the good, nevertheless Augustine1 says that it is the food of the grown and of the perfect; and so it follows those two Sacraments. Moreover, according to the custom of the modern Church a little child is confirmed before being given communion2.
Doubt II
Likewise it is asked: why is this Sacrament rather called eucharist3, since in all of them good grace is given, and in baptism especially great grace is given?
I respond: It must be said that this is properly said of the eucharist, both because the account of the good is principally there, and also because the account of grace is there: the account of the good, because «the good is self-diffusive and self-communicating»4. Hence the food which communicates itself to many and by parts is good; that which communicates itself to many wholly and successively is better, as the word of God which is preached; but that which communicates itself to many both wholly and all at once, this is best; and such is this food5. This too is that food which is the highest good, namely Christ the Lord6, and thus the account of the good is preeminently found here. — There is also found here principally the account of grace, both by way of containing and by way of effecting7. By way of containing, because this is the only Sacrament in which grace itself is contained according to truth, indeed the fullness of grace; whence it is likened to charity itself, which unites to the end and has the same thing for object and for end8. By reason of effecting, because here is a burning coal, namely the flesh of Christ, which inflames and beatifies, not only makes pleasing in grace, but also helps in many ways. First indeed, because it is food incorporating us into the Head, John six: Whoever eats my flesh abides in me. Second, because it strengthens, the Psalm: Bread strengthens the heart of man. Third, because it delights, Wisdom sixteen: You gave them bread from heaven having all delight etc. Fourth, it avails for the increase of faith, as is said below in distinction twelve. Fifth, for the lifting up of hope, Matthew last: Behold I am with you etc. Sixth, for the enlargement of charity, since it is a memorial of love: As often as you do this etc. Seventh, for the remission of venial sins, as Innocent says.
Doubt III
Likewise it is asked concerning what he says, that it is rightly called viaticum, because it refreshes us on the way etc.; for, if it is called viaticum because it belongs to wayfarers, by equal reasoning the other Sacraments would be too.
I respond: It must be said that it is called viaticum for a threefold cause. The first is, because it is the food of travelers, since it is given to those passing from this life to the fatherland. The second, because it was instituted by Christ as traveling or passing over. The third, because it is the sign of Christ's passover, as the phase.
Doubt IV
Likewise it is asked concerning what he says, that the Lord instituted this Sacrament: why did the Lord rather, by himself or in his own person, institute this Sacrament and baptism?
I respond: And to this it must be said that, because in baptism there is the beginning, and in this the consummation; therefore he instituted the former at the beginning of his preaching, the latter at the end and in his departure from the disciples; and therefore he confirmed these two, Matthew last.
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- 1Cibus sum grandium; cfr. Augustin., Confess. libr. VII. c. 10. n. 16, ubi loquens de aeterna Veritate ait: «O aeterna Veritas... reverberasti infirmitatem aspectus mei, radians in me vehementer... tanquam audirem vocem tuam de excelso: Cibus sum grandium; cresce, et manducabis me; nec tu me in te mutabis sicut cibum carnis tuae, sed tu mutaberis in me». Iam Guliel. Altissiod., S. p. IV. tr. 5. in principio, haec verba adaptavit Sacramento eucharistiae.I am the food of the grown; cf. Augustine, Confessions book VII, c. 10, n. 16, where, speaking of the eternal Truth, he says: «O eternal Truth... you beat back the weakness of my sight, shining upon me vehemently... as though I heard your voice from on high: I am the food of the grown; grow, and you shall eat me; nor shall you change me into yourself as the food of your flesh, but you shall be changed into me». Already William of Auxerre, S. p. IV, tr. 5, at the beginning, applied these words to the Sacrament of the eucharist.
- 2Pro sequitur non pauci codd. falso sequuntur. Edd. pro et ita substituunt: et quia, sicut praecedentia duo Sacramenta sunt parvulorum, et parvuli prius sunt quam grandes et perfecti, ideo. Subinde pro Praeterea edd. et ita.For it follows not a few codices wrongly read they follow. The editions for and so substitute: and because, just as the two preceding Sacraments belong to little children, and little children come before the grown and perfect, therefore. Then for Moreover the editions read and so.
- 3Graece Εὐχαριστία compositum ex verbis εὖ, i. e. bene (bona), et χάρις, i. e. gratia. — De gratia baptismali vide supra d. 1. p. I. a. 1. q. 1. seq. — In cod. aa hic additur quam aliquod aliorum.In Greek Eucharistia is compounded from the words eu, i. e. well (good), and charis, i. e. grace. — On baptismal grace see above d. 1, p. I, a. 1, q. 1 ff. — In cod. aa there is here added than any of the others.
- 4Secundum Dionys., de Caelest. Hierarch. c. 4. § 1. et de Div. Nom. c. 4. § 1. seq. Cfr. Eccles. Hierarch. c. 3. p. 1, ubi de eucharistia.According to Dionysius, On the Celestial Hierarchy c. 4 § 1 and On the Divine Names c. 4 § 1 ff. Cf. Ecclesiastical Hierarchy c. 3 p. 1, where he treats of the eucharist.
- 5Cfr. C. Qui manducant (58.) et C. Invitat Dominus (70.) ac C. Qui manducat me (75.), de Consecrat. d. 2.Cf. canon Qui manducant (58.) and canon Invitat Dominus (70.) and canon Qui manducat me (75.), de Consecratione d. 2.
- 6Edd. hic et paulo inferius affectivi.The editions here and a little below read affective.
- 7Vide infra Sent. d. 27. a. 1. q. 1. ad 5; a. 2. q. 1. et d. 36. q. 6. — Similitudo de carbone ignito, Ss. Patribus Graecis familiaris, refertur a Damasc., IV. de Fide orthod. c. 13: Accedamus ad eum ardenti desiderio... Crucifixi corpus suscipiamus... divinum carbonem sumamus, ut desiderii nostri ignis, accepto carbonis ardore, peccata nostra comburat et corda illuminet, divinique adeo ignis commercio inardescamus et in deos evadamus. Carbonem vidit Isaias [6, 2.]. Carbo non est simplex lignum, sed igni unitum; sic quoque panis communionis non simplex est panis, sed divinitati unitus etc. Cfr. infra d. 10. p. I. q. 1. ad 4. et d. 12. p. II. a. 1. q. 3. fundam. 4.See below in the Sentences d. 27, a. 1, q. 1, ad 5; a. 2, q. 1, and d. 36, q. 6. — The likeness of the burning coal, familiar to the Greek Fathers, is reported by Damascene, IV. On the Orthodox Faith c. 13: Let us approach him with ardent desire... Let us receive the body of the Crucified... let us take the divine coal, that the fire of our desire, having received the burning of the coal, may consume our sins and illumine our hearts, and that by intercourse with the divine fire we may be set ablaze and become gods. Isaiah saw the coal [6, 2.]. The coal is not mere wood, but wood united to fire; so too the bread of communion is not mere bread, but bread united to the divinity, etc. Cf. below d. 10, p. I, q. 1, ad 4 and d. 12, p. II, a. 1, q. 3, fundam. 4.
- 8Ioan. 6, vers. 57, ubi Vulgata: meam carnem et bibit meum sanguinem. — Seq. textus est Ps. 103, 15; tertius Sap. 16, 20: Paratum panem de caelo praestitisti illis sine labore, omne delectamentum in se habentem. — Seq. textus Scripturae est Matth. 28, 20. — Quoad viaticum cfr. Exod. 12, 11: Est enim phase, id est transitus Domini. — Idem dub. solvit Alex. Hal., S. p. IV. q. 5. m. 3. a. 2. § 3. seq.John 6, verse 57, where the Vulgate reads: my flesh and drinks my blood. — The following text is Ps. 103, 15; the third Wisd. 16, 20: You furnished them bread from heaven without labor, having in itself every delight. — The following text of Scripture is Matt. 28, 20. — As to the viaticum cf. Exod. 12, 11: For it is the phase, that is, the passover of the Lord. — The same doubt is resolved by Alexander of Hales, S. p. IV, q. 5, m. 3, a. 2, § 3 ff. ---