Bonaventure

DISTINCTIO IX.

The numbered footnotes below correspond to markers in both the Latin body above and the English translation. Quaracchi restarts footnote numbering on each printed page; here they are renumbered continuously. The page carries two apparatus systems — the upper Notae (critical notes) and the lower Notae ad Libr. Sententiarum (source references for Lombard's text); both are rendered.

Cap. I. De duobus manducandi modis.

Et sicut duae sunt res illius Sacramenti, ita etiam duo modi manducandi: unus sacramentalis, scilicet quo boni et mali edunt; alter spiritualis, quo soli boni manducant¹. — Unde Augustinus: «Quid est Christum manducare? Non est hoc solum in Sacramento corpus eius accipere — multi enim indigne accipiunt — sed in ipso manere et habere ipsum in se manentem. Spiritualiter enim manducat qui in unitate Christi et Ecclesiae, quam Sacramentum significat, manet». «Nam qui discordat a Christo nec carnem Christi manducat nec sanguinem bibit, etsi tantae rei Sacramentum ad iudicium sui quotidie accipiat». Spiritualem manducationem Augustinus² distinguens a sacramentali, ait: «Ut quid paras dentem et ventrem? Crede, et manducasti». «Credere enim in eum, hoc est manducare panem et vinum; qui credit in eum manducat eum». — Item: «Quomodo manducandus est Christus? Quo modo ipse dicit: Qui manducat carnem meam et bibit sanguinem meum in me manet, et ego in eo. Si in me manet, et ego in eo, tunc bibit; qui vero non in me manet, nec ego in illo, etsi accipit Sacramentum, acquirit magnum tormentum». Item³: «Nulli ambigendum est, tunc quemque corporis sanguinisque Domini participem fieri, quando Christi membrum efficitur; nec alienari ab illius panis calicisque consortio, etiam si, antequam panem illum edat et calicem bibat, de hoc saeculo in unitate corporis Christi constitutus abscedat; quia illius Sacramenti beneficio non privatur, quando ille habere hoc quod illud Sacramentum significat, invenitur». In illo enim Sacramento corpus et sanguinem suum commendavit⁴ nobis, quod et fecit nos ipsos. Nam et nos corpus ipsius facti sumus. Item: «Qui discordat a Christo non manducat carnem eius nec sanguinem bibit, etsi tantae rei Sacramentum ad iudicium sibi quotidie accipit».

Cap. II. De errore illorum qui dicunt, tantum corpus Christi a bonis sumi.

Haec verba et alia huiusmodi, ubi de spirituali manducatione agitur, quidam, obtuso corde legentes, erroris caligine involuti sunt, adeo ut dicere praesumserint, corpus et sanguinem Christi a bonis tantum sumi et non a malis. — Sed indubitanter tenendum est, a bonis sumi non modo sacramentaliter, sed et spiritualiter; a malis vero tantum sacramentaliter, id est sub Sacramento, scilicet sub specie visibili, carnem Christi de Virgine sumtam et sanguinem pro nobis fusum sumi, sed non mysticam, quae tantum bonorum est. Quod subditis probatur testimoniis. Gregorius⁵: «Est quidem in peccatoribus et indigne sumentibus vera Christi caro et verus sanguis, sed essentia, non salubri efficientia». Item, Augustinus⁶: «Multi indigne accipiunt corpus Domini, de quibus ait Apostolus: Qui manducat et bibit calicem Domini

indigne iudicium sibi manducat et bibit». Per quod docemur, quam sit cavendum male accipere bonum. Ecce enim factum est malum, dum male accipitur, bonum; sicut econtra Apostolo factum est bonum, cum bene accipitur malum, scilicet dum stimulus satanae patienter portatur. Ergo et mala prosunt bonis, sicut angelus satanae Paulo; et sancta obsunt malis: bonis sunt ad salutem, malis ad iudicium. Unde qui manducat et bibit indigne iudicium sibi manducat et bibit, non quia res illa mala est, sed quia malus male accipit quod bonum est». Idem⁷: «Indigne quis sumens corpus Christi non efficit, ut, quia malus est, malum sit quod accipit; vel quia non ad salutem accipit, nil accipiat. Corpus enim et sanguis Domini nihilominus erat in illis quibus ait Apostolus: Qui manducat indigne» etc. — His aliisque pluribus aperte ostenditur, quod etiam a malis verum corpus Christi et sanguis sumitur, sed sacramentaliter, non spiritualiter.

Cap. III. De intelligentia quorundam verborum ambiguorum.

Secundum hos duos modos sumendi intelligentia quorundam verborum ambigue dictorum distinguenda est. Ait enim Augustinus⁸: «Bonus accipit Sacramentum et rem Sacramenti; malus vero Sacramentum et non rem». Sacramentum hic dicit corpus Christi proprium, de Virgine natum; rem vero spiritualem Christi carnem. Bonus ergo utramque Christi carnem accipit, malus vero tantum Sacramentum, id est corpus Christi sub Sacramento, et non rem spiritualem. — Item⁹: «Non manducans manducat, et manducans non manducat; quia non manducans sacramentaliter aliquando manducat spiritualiter», et e converso. Et qui manducant spiritualiter veritatem carnis et sanguinis dicuntur sumere, «quia ipsam efficientiam habent, id est remissionem peccatorum¹⁰», pro qua videtur orari, cum dicitur: «Perficiant in nobis, Domine quaesumus, tua Sacramenta quod continent; ut quod nunc specie gerimus rerum veritate capiamus». Rerum veritatem dicit ipsam efficientiam, quasi: per haec Sacramenta praesta, ut sicut sacramentaliter carnem Christi sumimus, ita spiritualiter sumamus. Vel petit sacerdos, ut Christus, qui nunc sub specie panis et vini sumitur, manifesta visione, sicut in essentia divinitatis est, quandoque capiatur. — Constat igitur, a bonis et a malis sumi corpus Christi, sed a bonis ad salutem, a malis ad perniciem.

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DISTINCTION IX.

Chap. I. On the two modes of eating.

And just as the realities of that Sacrament are two, so also there are two modes of eating: one sacramental, namely by which both the good and the wicked eat; the other spiritual, by which the good alone eat¹. — Whence Augustine: «What is it to eat Christ? It is not only to receive his body in the Sacrament — for many receive it unworthily — but to abide in him and to have him abiding in oneself. For he eats spiritually who abides in the unity of Christ and of the Church, which the Sacrament signifies». «For he who is at variance with Christ neither eats the flesh of Christ nor drinks his blood, even though he daily receive the Sacrament of so great a reality unto his own judgment». Distinguishing spiritual eating from the sacramental, Augustine² says: «Why do you make ready your tooth and your belly? Believe, and you have eaten». «For to believe in him, this is to eat the bread and wine; he who believes in him eats him». — Likewise: «How is Christ to be eaten? In the manner he himself says: He who eats my flesh and drinks my blood abides in me, and I in him. If he abides in me, and I in him, then he drinks; but he who does not abide in me, nor I in him, even though he receive the Sacrament, acquires a great torment». Likewise³: «It is to be doubted by no one that anyone is made a partaker of the body and blood of the Lord at that moment when he is made a member of Christ; nor is he estranged from the fellowship of that bread and chalice, even if, before he eat that bread and drink the chalice, he depart from this world established in the unity of the body of Christ; because he is not deprived of the benefit of that Sacrament, when he is found to have that which that Sacrament signifies». For in that Sacrament he entrusted⁴ his body and blood to us, which he also made to be ourselves. For we too have been made his body. Likewise: «He who is at variance with Christ does not eat his flesh nor drink his blood, even though he daily receive the Sacrament of so great a reality unto his own judgment».

Chap. II. On the error of those who say that the body of Christ is taken by the good alone.

These words and others of this kind, where spiritual eating is treated, certain men, reading with a dulled heart, have become enveloped in the darkness of error, to the point that they presumed to say that the body and blood of Christ are taken only by the good and not by the wicked. — But it is to be held without doubt that it is taken by the good not only sacramentally but also spiritually; whereas by the wicked it is taken only sacramentally, that is, under the Sacrament, namely under the visible species — the flesh of Christ taken from the Virgin and the blood poured out for us is taken, but not the mystical reality, which belongs to the good alone. This is proved by the testimonies subjoined. Gregory⁵: «There is indeed in sinners and in those who receive unworthily the true flesh of Christ and the true blood, but in essence, not in salutary efficacy». Likewise, Augustine⁶: «Many receive the body of the Lord unworthily, of whom the Apostle says: He who eats and drinks the chalice of the Lord

unworthily eats and drinks judgment to himself». By which we are taught how greatly one must beware of receiving the good thing badly. For behold, a good thing has been made an evil, when it is received badly; just as on the contrary an evil was made a good for the Apostle, when an evil is received well, namely when the sting of satan is patiently borne. Therefore both evils profit the good, as the angel of satan profited Paul; and holy things harm the wicked: to the good they are unto salvation, to the wicked unto judgment. Whence he who eats and drinks unworthily eats and drinks judgment to himself, not because that reality is evil, but because the wicked man receives badly what is good». The same⁷: «One who takes the body of Christ unworthily does not bring it about that, because he is evil, what he receives is evil; or that, because he does not receive it unto salvation, he receives nothing. For the body and blood of the Lord were nonetheless in those of whom the Apostle says: He who eats unworthily» etc. — By these and many other passages it is openly shown that even by the wicked the true body and blood of Christ is taken, but sacramentally, not spiritually.

Chap. III. On the understanding of certain ambiguous words.

According to these two modes of taking, the understanding of certain ambiguously stated words must be distinguished. For Augustine⁸ says: «The good man receives the Sacrament and the reality of the Sacrament; but the wicked man the Sacrament and not the reality». By Sacrament he here means the proper body of Christ, born of the Virgin; by reality the spiritual flesh of Christ. The good man therefore receives both [aspects of] the flesh of Christ, but the wicked man only the Sacrament, that is, the body of Christ under the Sacrament, and not the spiritual reality. — Likewise⁹: «He who does not eat eats, and he who eats does not eat; because he who does not eat sacramentally sometimes eats spiritually», and conversely. And those who eat spiritually are said to take the truth of the flesh and blood, «because they have its very efficacy, that is, the remission of sins¹⁰», for which it seems prayer is made, when it is said: «May your Sacraments accomplish in us, we beseech you, O Lord, what they contain; that what we now perform in appearance we may receive in the truth of the realities». By the truth of the realities he means that very efficacy, as if [to say]: through these Sacraments grant that, just as we take the flesh of Christ sacramentally, so we may take it spiritually. Or the priest asks that Christ, who is now taken under the species of bread and wine, may at some time be grasped in manifest vision, as he is in the essence of the divinity. — It is established, therefore, that the body of Christ is taken both by the good and by the wicked, but by the good unto salvation, by the wicked unto destruction.

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