Bonaventure


BOOK FOUR: COMMENTARY ON DISTINCTION I	QUARTI LIBRI: COMMENTARIUS IN DISTINCTIONEM I.


PART I: On the Sacraments in general. ARTICLE SOLE: Question 1 For the Samaritan etc.	PARS I. De Sacramentis in generali. : ARTICULUS UNICUS. Quaestio I.: Samaritanus enim etc.

DIVISION of the TEXT	DIVISIO TEXTUS.


And according to this that book of his has two parts.¹ In the first he deals with the Sacraments according to the health, which they grant. In the second he deals with the glory, to which they dispose, below in the forty-third distinction: Last concerning the condition of the resurrection . . ..²	Et secundum hoc liber iste habet duas partes.¹ In prima agit de Sacramentis secundum sanitatem, quam tribuunt. In secunda agit de gloria, ad quam disponunt, infra distinctione quadragesima tertia: Postremo de conditione resurrectionis.²
The first part has two (parts). In the first he determines concerning the Sacraments in general. In the second in special, below in the second distinction: We have already come to the Sacraments of the New Law ...	*Prima pars habet duas. In prima determinat de Sacramentis in generali. In secunda in speciali, infra distinctione secunda: Iam ad Sacramenta novae legis accedamus.*
The first part, which contains the present distinction, has three parts. For in the first he puts a foreword [partem prooemialem]. In the second the principle (part), there (where he says): A Sacrament is the sign of a sacred thing etc.. In the third the incident (part), there (where he says): However there was among those Sacrament a certain etc..	Prima pars, quae continet praesentem distinctionem, habet tres partes. In prima enim ponit partem prooemialem. In secunda principalem, ibi: Sacramentum est sacrae rei signum etc. In tertia incidentem, ibi: Fuit tamen inter illa Sacramenta quoddam etc.
Moreover in the forward he does two (things). First through a certain parable he shows, what the institutive cause of the Sacraments is. Second he says, what is generally to be determined concerning the Sacraments, there (where he says): Concerning which there first occurs four . . ..	In parte autem prooemiali duo facit. Primo per quandam parabolam ostendit, quae sit Sacramentorum causa institutiva. Secundo dicit, quae sint generaliter de Sacramentis determinanda, ibi: De quibus quatuor primo consideranda sunt.
The principle part, however, in which he determines concerning the Sacraments in general, has four (parts) according to those four (question), which Master (Peter) mentions beforehand as to be determined. For first he determines, what a Sacrament is. Second, however, why (it was) instituted, there (where he says): Moreover out of a threefold cause have the Sacraments been instituted. Third, however, in what (things) has it been instituted, there (where he says): Moreover there are two, in which etc.. Fourth, however, he assigns the difference of the new and old (Sacraments),³ there (where he says): It already remains possible to see the difference etc..	Pars vero principalis, in qua determinat de Sacramentis in generali, habet quatuor secundum illa quatuor, quae Magister praemittit determinanda. Primo enim determinat, quid sit Sacramentum. Secundo vero, quare institutum, ibi: Triplici autem ex causa Sacramenta instituta sunt. Tertio vero, in quibus sit institutum, ibi: Duo autem sunt, in quibus etc. Quarto vero novorum³ et veterum assignat differentiam, ibi: Iam videre restat differentiam etc.
PAGE 11

TREATMENT OF THE QUESTION	TRACTATIO QUAESTIONUM.

For an understanding of those (things) which are determined in this first part, there is asked concerning the Sacraments in general:	Ad intelligentiam eorum quae in hac prima parte determinatur, quaeritur de Sacramentis in generali.
And first there is the question concerning the institution of the Sacraments. Second, concerning the signification. Third, concerning the contents. Fourth, concerning the efficacy. Fifth, concerning the difference of the old and new Sacraments. Sixth, concerning the grace conferred in them.	Et primo quaeritur de Sacramentorum institutione. Secundo de significatione. Tertio de continentia. Quarto de efficacia. Quinto de differentia Sacramentorum veterum et novorum. Sexto de gratia in eis collata.


The Only Article: On the Sacraments in general	Articulus Unicus.: De Sacramentis in generali.
Question 1: On the institution of the Sacraments	Quaestio I.: *De Sacramentorum institutione.*


CONCERNING THE FIRST we proceed thus: It seems, that the Sacraments ought not to have been instituted:	CIRCA PRIMUM sic proceditur. Quod Sacramenta non debuerint institui, videtur:
1. First for the reason, that it does not seem to be fitting to God [decere Deum]: since it is greater to recreate and repair than to create:⁴ therefore if God reserved to Himself alone the power of creating, much more strongly does it seem, that (He has reserved) the power of repairing: therefore it seems, that God alone is the doctor and the medicine: therefore (there are) no other Sacraments.	1. Primo per hoc, quod non videtur decere Deum: quoniam maius est recreare et reparae quam creare:¹ ergo si potentiam creandi Deus sibi soli reservavit, multo fortius videtur, quod potentiam reparandi: ergo videtur, quod solus Deus sit medicus et medicina: ergo nulla alia Sacramenta.
2. Likewise, inferior nature always works [facit] through fewer (things), as much as it can in a good manner; and in this it is laudable, « because among fewer things a way more »:⁵ therefore this also must be attributed to the most high Nature: if, therefore, a man is sufficiently repaired through faith and virtues, therefore it was superfluous to give the Sacraments.	2. Item, natura inferior facit semper per pauciora, quanto potest bono modo; et in hoc est laudabilis, « quia in paucioribus via magis »:² ergo et hoc attribuendum est summae naturae: si ergo homo sufficienter reparatur per fidem et virtutes, ergo superfluum fuit dare Sacramenta.
3. Likewise, it seems, that it is not expedient for the sick: because (a thing) is better for the sick inasmuch, as he has more and wider ways of coming to salvation, and he is in greater danger inasmuch, as the way is narrower for him;⁶ but, with the Sacraments instituted, there is no other way of coming except through the Sacraments, but before there was every way, by which the sick disposed himself to grace: therefore the way has been narrowed through the institution of the Sacraments.	3. Item, quod non expediat aegroto, videtur: quia tanto melius est aegroto, quanto plures et latiores habet vias veniendi ad salutem, et tanto est in maiori periculo, quanto est sibi via arctior;³ sed, institutis Sacramentis, non est alia via veniendi nisi per Sacramenta, prius autem erat omnis via, qua se dispondebat aegrotus ad gratiam: ergo arctata est via per Sacramentorum institutionem.
4. Likewise, although observing the commandments is not burdensome for healthy nature, it is heavy [grave] for infirm nature:⁷ therefore multiplying commandments does nothing more than aggravate the burden [sarcinam]: therefore if there were morals alone in a precept, more easily would one travel [deveniretur] toward salvation: therefore to institute further Sacraments is naught but to aggravate and impede the way of salvation.	4. Item, quamvis mandata servare non sit grave naturae sanae, tamen est grave naturae infirmae:⁴ ergo multiplicare mandata non est nisi aggravare sarcinam: ergo si sola moralia essent in praecepto, facilius deveniretur ad salutem: ergo instituere Sacramenta ulterius non fuit nisi viam salutis aggravare et impedire.


ON THE CONTRARY:	CONTRA:
1. The sick require more than the healthy:⁸ therefore it is proper that something more to be given to human beings so that, being healed they may to attain [perveniendum] salvation: more [indeed, is given them] than if they had not fallen; moreover there are not such but the Sacraments, because at other times [alias] he would also have grace and the virtues and the gifts: ergo etc..	1. Aliquo plus indiget aegrotus quam sanus:⁵ ergo aliquid plus oportuit dari homini curando ad perveniendum ad salutem, quam si non cecidisset; talia autem non sunt nisi Sacramenta, quia alias etiam habuisset gratiam et virtutes et dona: ergo etc.
2. Likewise, because man was ignorant, it was opportune and convenient to give the documents of the precepts or of the Law:⁹ therefore since he was infirm, for an equal reason also the sacramental medicaments.	*2. Item, quia homo erat ignorans, fuit opportunum et conveniens dare documenta praeceptorum sive legalia:⁶ ergo cum esset infirmus, pari ratione et medicamenta sacramentalia.*
3. Likewise, human nature had lapsed in soul and in body, and for this, that it be perfectly relieved, it was fitting, that God would assume it wholely:¹⁰ therefore if medicine ought to respond to the effect of reparation, it was fitting, that medicine have something corporal and spiritual; and such [indeed] are the Sacraments: therefore the Sacraments ought to have been instituted.	3. Item, human natura lapsa erat in anima et in corpore, et ad hoc, quod perfecte relevaretur, decuit, ut eam Deus assumeret totam:⁷ ergo si medicina debet respondere effectui reparationis, decuit, ut medicina haberet aliquid corporale et spirituale; sed talia sunt Sacramenta: ergo Sacramenta debuerunt institui.
4. Likewise, « every religion », as (St.) Augustine says Against Faustus,¹¹ « had some exterior signs, in which they convened, to worship God »; and this is clear by running throughout each one, even among the idolaters: if, therefore, the Church ought to have sacred signs of religion convenient to Herself, and of this kind are signs of a sacred thing and (things) sacrificing [sacrantia], it was fitting that God institute the Sacraments.	4. Item, « omnis religio, ut dicit Augustinus contra Faustum,¹ habuit aliqua signa exteriora, in quibus convenirent, ut Deum colerent »; et hoc patet discurrendo in singulis, etiam in idololatris: si ergo Ecclesia debet habere signa sacrae religionis sibi convenientia, et huiusmodi sunt signa rei sacrae et sacrantia, decuit Deum instituere Sacramenta.

CONCLUSION That the Sacraments be instituted was opportune by a necessity of congruency, not of inevitability.	CONCLUSIO. Sacramenta institui opportunum fuit necessitate congruitatis, non inevitabilitatis.

I RESPOND: It must be said, that the institution of the Sacraments was fitting for God and was expedient for us.	*RESPONDEO: Dicendum, quod institutio Sacramentorum Deum decuit* et nobis expendiens fuit.**
Indeed it was fitting for God's mercy and justice and wisdom, in which every way of the Lord is considered. It was fitting for (His) mercy, because man was badly observing grace on account of the vertibility of (his) will; for that reason God instituted the Sacraments, to which man recurring recuperates grace; and thus of a great mercy was this instituting, most of all because not only do they work for the remission of fault, but also for the remission of punishment. — It was fitting also for (His) justice, because,¹² since He is the Just One, He demanded some humiliation, through which man disposes himself to grace and finds grace by undertaking [suscipiendo] the Sacraments, as if out of a certain convenant [quodam pacto]. — It was also fitting for (His) wisdom: for it belongs to most high Wisdom to find a remedy in those (things), which were the occasion of the fall, so that, just as man fell through the wood (of Good and Evil), so through the Wood (of the Holy Cross) he might find the remedy of salvation.¹³ In the same manner, because man had taken up the occasion of a fall from (things) visible, it was fitting that the Divine Wisdom find a remedy among the same.	*Decuit* quippe Dei misericordiam et iustitiam et sapientiam, in quibus consideratur omnis Domini via. Decuit misericordiam, quia homo male gratiam servabat propter voluntatis vertibilitatem; ideo instituit Deus Sacramenta, ad quae homo recurrens gratiam recuperaret; et ita misericordiae magnae fuit haec instituere, maxime quia non solum ad remissionem culpae faciunt, verum etiam ad remissionem poenae. — Decuit etiam iustitiam, quia,² cum sit iustus, exigebat aliquam humiliationem, per quam homo se ad gratiam disponeret et Sacramenta suscipiendo quasi ex quodam pacto gratiam inveniret. — Decebat etiam sapientiam: summae enim sapientiae est in his invenire remedium, quae fuerunt occasio lapsus, ut, sicut homo per lignum cecidit, ita per lignum remedium salutis inveniret.³ Sic quia homo occasionem lapsus a visibilibus sumserat, decuit divinam sapientiam in eisdem remedium invenire.
It was expedient for the sake of the sick:	Expediens fuit a parte aegroti:
because he was blind in the reasoning [part of his soul], visible Sacraments have been given to him for (his) erudition;	*quia erat caecus* quoad rationalem, ideo data sunt ei Sacramenta visibilia ad eruditionem;**
[because] he was arogant in the irascible [part of his soul], corporal Sacraments are given for the sake of his humility;	*erat elatus* quoad irascibilem, ideo data sunt ei Sacramenta corporalia ad sui humiliationem;**
[because] he experienced aversion [fastiditus] in the concupiscible [part of his soul], so that spiritual (things) had no savor, the Sacraments have been given to him for (his) energizing, lest perhaps by sensing¹⁴ only one thing or by contemplating only spiritual (things) he would experience only disgust and tedium.	erat fastiditus quoad concupiscibilem, ut non saperent ei spiritualia, ideo Sacramenta sunt ei data ad exercitationem, ne forte in unius solius perceptione⁴ vel spiritualium tantum contemplatione sibi posset fastidium generari et taedium. —
Therefore it was a necessary that He institute the Sacraments by a necessity of congruity, not of inevitability; because « God has not bound His own power to the Sacraments », just as Master (Peter) says in the text.¹⁵	*Fuit igitur necessarium instituere Sacramenta necessitate congruitatis, non inevitabilitatis; quia « Deus potentiam suam Sacramentis non alligavit », sicut dicit Magister in littera.¹⁵*
1. To that which is objected, that He has not communicated the power of creation; it must be said, that creation is out of a non-being [ex non-ente]; for that reason there is not a necessary power there to dispose nor a power to inform, but only a power to effect: for that reason etc.. But because justification is the betterment of some being, there can be an informing, and a disposing and a effecting. To inform does not befit God; for that reason He gave this to a creature, such as grace; to dispose is ours with the assistance of God,¹⁶ but to effect (belongs) to God alone: therefore to none does He communicate the effective power, but He does give the informative to grace and the dispositive to the Sacraments.	1. Ad illud quod obiicitur, quod non communicavit potentiam creationis; dicendum, quod creatio est ex non-ente; ideo non est ibi necessaria potentia ad disponendum nec potentia ad informandum, sed solum potentia ad efficiendum: ideo etc. Sed quia iustificatio est alicuius entis melioratio, potest esse informans et disponens et efficiens. Informare Deo non convenit; ideo hoc dedit creaturae, ut gratiae; disponere nostrum est cum adiutorio Dei,*¹⁶ sed efficere* solius Dei: nulli ergo communicat potentiam effectivam, sed dat informativam gratiae et dispositivam Sacramentis.**
2. To that which is objected, that it belongs to nobility to work through fewer (things); it must be said, that it is true, if the thing was equally well through the fewer; and because our reparation is not done entirely according to the power of the agent, but according to the congruency of the recipient, because there there is mercy and truth;¹⁷ for that reason not only ought justification to be through the information, which is through the virtues, but also through the preparation, which is through the Sacraments. — And/or otherwise, as Hugo (of St. Victor) says:¹⁸ « The virtues are the edged-weapons for attacking, the Sacraments for defending ». Whence the Sacraments help grace, and for that reason they are not superfluous; which is clear, because grace deletes fault, but it does not absolve from punishment; the Sacrament of Baptism adjoined to grace looses [solvit] from punishment.	2. Ad illud quod obiicitur, quod nobilitatis est operari per pauciora; dicendum, quod verum est, si aeque bene per pauciora res fuit; et quia nostra reparatio non fit omnino secundum potentiam agentis, sed secundum congruentiam recipientis, quia est ibi misericordia et veritas;¹⁷ ideo non tantum debuit esse iustificatio per informationem, quae est per virtutes, sed et per praeparationem, quae est per Sacramenta. — Vel aliter, ut dicit Hugo:¹⁸ « Virtutes sunt arma ad impugnandum, Sacramenta ad defendendum ». Unde Sacramenta adiuvant gratiam, et ideo non superfluunt; quod patet, quia gratia delet culpam, sed non absolvit a poena; Sacramentum baptismi adiunctum gratiae solvit a poena.
3. To that which is objected, that the way would be easier; it must be said, that even if there were more (ways), however, none (would be) so good, none so useful, none so efficacious and compendious.¹⁹ Besides, man did not know it and was sluggish to inquire, for that reason it was proper and expedient, that it be shown to him and that he be invited through precept toward it, most of all when man is in need of the necessary effect of the Sacrament.	3. Ad illud quod obiicitur, quod esset facilior via; dicendum, quod etsi plures essent, tamen nulla ita bona, nulla ita utilis, nulla ita efficax et compendiosa.¹⁹ Praeterea, homo eam nesciebat et ad inquirendum piger erat, ideo oportuit et expedivit, ut sibi ostenderetur et ad eam per praeceptum invitaretur, maxime quando homo indiget necessario effectu Sacramenti.
PAGE 13
4. To that which is objected concerning the mandates, that²⁰ they are heavy to infirm nature; it must be said, that there isa burdening burden [onus onerans], and there is an alleviating burden, just as there are feathers on birds and carts on horses. The first is truly a burden which weighs one down [gravat]; but he second burden, even if it is a burden of itself, it does not, however, burden the one bearing (it). In the same manner also the mandate, though the bearing of which virtue is repaired in one lapsed, even if it is a weight, however, because it helps virtue, it alleviates. Such are the Sacraments, in which there is found the grace, which fortifies and makes the mandates easy.	4. Ad illud quod obiicitur de mandatis, quod²⁰ sunt gravia naturae infirmae; dicendum, quod est onus onerans, et est onus allevians, sicut sunt pennae in avibus et currus in equis. Primum onus verum est quod gravat; secundum vero onus, etsi sit onus de se, non tamen onerat portantem. Sic et mandatum, per cuius portationem reparatur lapso virtus, etsi sit pondus, tamen, quia virtutem adiuvat, alleviat. Talia sunt Sacramenta, in quibus invenitur gratia, quae fortificat et facit mandata facilia.
SCHOLION	SCHOLION.
I. The word for sacrament [sacramenti], which has a multiple sense, here is taken for a sign of a sacred thing, inasmuch as it is (something) sanctifying (as St. Thomas says in Summa., III, q. 60, a. 2) and/or, as other say, a sacrifying sign of a sacred thing. Here St. Bonaventure (Breviloquium, p. VI, ch. 1) says, that the Sacraments are sensible signs « representing out of a natural similitude, signifying out of an adjoined institution, sanctifying out of a superadded blessing and preparing for grace, through which our soul is cured and made healthy »; which most properly befits the Sacraments of the New Law. Since the innovators of the 16th Century tried to overturn nearly the whole ecclesiastical doctrine concerning sacramental theology [de re sacramentaria]; in the Council of Trent the doctrine handed down by the ancients as vindicated and illustrated by the many and new decrees of its very many sessions. The errors against the catholic doctrine concerning the Sacraments in general [in genere], which are treated in this first distinction, were pinned down in the 13 cannons of the Seventh Session. Alexander of Hales deals with the Sacraments in general in a most diffuse manner in his Summa., p. IV, qq. 1-6; which here as a compendium, however in another order, have been redacted.	I. Vocabulum sacramenti, quod multiplicem habet sensum, hic sumitur pro signo rei sacrae, in quantum est sanctificans (ut ait S. Thom. S. III. q. 60. a. 2.) vel, ut alii dicunt, signum rei sacrae sacrans. Hinc S. Bonav. (Breviloq. p. VI. c. 1.) dicit, quod Sacramenta sunt signa sensibilia « ex naturali similitudine repraesentantia, ex adiuncta institutione significantia, ex superaddita benedictione sanctificantia et ad gratiam praeparantia, per quam curaretur et sanaretur anima nostra »; quod propriisime convenit Sacramentis novae legis. Cum novatores saeculi XVI. totam fere ecclesiasticam de re sacramentaria doctrinam evertere tentaverint; in Concilio Tridentino antiquitus tradita doctrina novis multisque plurimum sessionum decretis vindicata et illustrata est. Errores contra doctrinam catholicam de Sacramentis in genere, de qua re tractatur in hac 1. distinctione, confixi sunt 13 canonibus sessionis VII. De Sacramentis in genere diffussisime agit Alex. Hal., S. p. IV. q. 1-6; quae hic quasi in compendium, alio tamen ordine, redacta sunt.
II. What a Sacrament is, is taught below in q. 2, dubia 1-3, and in the Breviloqium, loc. cit., where even the first question itself is breifly and in the best manner solved, and the reasons, why God instituted the Sacraments, are brought forward. Moreover this question is to be understood of the state of lapsed nature; but below in d. 2, a. 1, qq. 1 and 2, he deals also with the other states, which all the other commentators on (Peter) Lombard are accustomed to treat in this place.	II. Quid sit Sacramentum, docetur infra q. 2, dub. 1-3, et Breviloq. loc. cit., ubi etiam ipsa 1. quaestio breviter et optime solvitur, et rationes afferuntur, quare Deus Sacramenta instituerit. Quaestio autem haec intelligenda est de statu naturae lapsae; sed infra d. 2. a. 1. q. 1. 2. etiam de aliis statibus agitur, de quibus ceteri commentatores Lombardi hoc loco tractare solent.
On this question: Alexander of Hales, loc. cit., q. 1, m. 2, aa. 2 and 3. — (Bl. John Duns) Scotus., here in q. 3. — St. Thomas, here in q. 1, a. 2, questiunc. 1-5. [on the individual states}; Summa., III, q. 61, a. 1, 3, and 4; Summa against the Gentiles Bk. IV, ch. 56. — Bl. (now St.) Albert (the Great), here in aa. 1 and 13. — (Bl.) Peter of Tarentaise, here in q. 1, a. 3. — Richard of Middletown, here in a. 2, q. 2, 3, and 4. — Durandus, on this and the following question, here in q. 2. — (Bl.) Dionysius the Carthusian, here in q. 2.	De hac quaestione: Alex. Hal., loc. cit. q. 1. m. 2. a. 2. 3. — Scot., hic q. 3. — S. Thom., hic q. 1. a. 2. questiunc. 1-5. (de singulis statibus); S. III. q. 61. a. 1. 3. 4; S. c. Gent. IV. c. 56. — B. Albert., hic a. 1. 13. — Petr. a Tar., hic q. 1. a. 3. — Richard. a Med., hic a. 2. q. 2. 3. 4. — Durand., de hac et seq. q. hic q. 2. — Dionys. Carth., hic q. 2.
III. In regard to the following question (# 2) it is established, that the Sacraments are signs, and indeed in a threefold manner, that is signs (that are) memorative, demonstrative, prognostic (here at n. 4; Breviloquium, p. VI, ch. 2; St. Thomas, Summa., loc. cit., q. 60, a. 3). — However theologians dispute over the object of the signification, if it deals with the Sacraments in general [in genere], that is both the those of the Old and the New Law. For certain ones say, that they always signify true internal sanctity, whether present and confered by the Sacrament, or future and effected through the other. St. Thomas holds this thesis (loc. cit., aa. 1 and 2); whence for those sensing it the causality in respect of the signified does not thus concern the essential reckoning of the Sacrament in general; nay rather they can be pure signs of a sacred thing sanctifying man. Hence it follows, that the Sacraments both of the New and the Old Law convene in a univocal reckoning. (Bl. John Duns) Scotus, however (here in q. 2, n. 9 ff.) indeed concedes, that it tends [spectare] toward the reckoning of all the Sacraments propertly taken, that they signify internal sanctity, but he requires in addition, that they cause the same. Out of which it follows, that according to him the Sacraments of the Old Law, except circumcision or any other remedy against original sin, were not Sacraments except in an improper manner and according to analogy. — Moreover other more recent (authors) together with Cano, Bellarmine and even Suarez distinguish imperfect or legal sanctity from the perfect and internal (kind); and the first of these teach, that all Sacraments signify and confer one and/or the other sanctity simultaneously; but Suarez posits, that they indeed always signify true sanctity, but there is required at the same time, that they confer some sanctity, at least the legal (kind). — St. Bonaventure, here and below in q. 5, where he approves the sentence of Hugo, agrees with St. Thomas and Scotus in assigning the signification of the Sacraments of the Old Law, which sentence is also insinuated in the Decree to the Armenians {cf. schoium to q. 3), but he also grants some causality in respect of legal sanctity to all, as is clear from the aforenoted passages and here in dubia 1-3. Alexander of Hales teaches the same thing. Well known is the theological addage, that the Sacraments of the Old Law made a man sacred, but those of the New made the same holy.	III. Quoad seq. (2.) quaestionem constat, quod Sacramenta sint signa, et quidem triplici modo, scilicet signa memorativa, demonstrativa, prognostica (hic ad 4; Breviloq. p. VI. c. 2; S. Thomas., S. loc. cit. q. 60. a. 3.). — Disputant tamen theologi de obiecto significationis, si agitur de Sacramentis in genere, id est tum veteris tum novae legis. Quidam enim dicunt, quod semper significent veram sanctitatem internam, sive praesentem et a Sacramento conferendam, sive futuram et per aliud efficiendam. Hoc tenet S. Thom. (loc. cit. a. 1. 2); unde ita sentientibus causalitas respectu significati non est de essentiali ratione Sacramenti in genere; immo ipsa possunt esse signa pura rei sacrae hominem sanctificantis. Hinc sequitur, Sacramenta tum novae tum veteris legis convenire in ratione univoca. Scot., autem (hic q. 2. n. 9. seq.) concedit quidem, ad rationem omnium Sacramentorum proprie sumtorum spectare, ut significent internam sanctitatem, sed insuper requirit, ut eandem causent. Ex quo sequitur, quod secundum ipsum Sacramenta veteris legis (excepta circumcisione aliove remedio contra originale peccatum) non fuerint Sacramenta nisi improproprie et secundum analogiam. — Alii autem recentiores cum Cano, Bellarmino et etiam Suarez distinguunt imperfectam sive legalem sanctitatem a perfecta et interna; et primi illi docent, quod omnia Sacramenta vel unam, vel alteram sanctitatem simul significent et conferant; Suarez vero ponit, ea significare quidem semper sanctitatem veram, simul autem requiri, quod conferant aliquam sanctiatem, saltem legalem. — S. Bonav. (hic et infra q. 5,ubi approbat sententiam Hugonis) convenit cum S. Thoma et Scoto in assignanda significatione Sacramentorum veteris legis, quae sententia etiam in Decreto ad Armenos insinuatur (cfr. scholium ad q. 3.), sed aliquam etiam causalitatem respectu sanctitatis legalis omnibus tribuit, ut patet ex praenotatis locis et hic dub. 1-3. Idem docet Alex. Hal. Vulgatus est adagium theologicum, quod Sacramenta legis veteris fecerint hominem sacrum, novae vero faciant eundem sanctum.
IV. On this second question: Alexander of Hales, loc. cit., q. 1, m. 1; q. 3, m. 3, a. 2 and q. 5, m. 3, a. 4 § 3. — (Bl. John Duns) Scotus in either work, here in q. 2, and also q. 3, n. 8. — Bl. (now St.) Albert (the Great), here in aa. 6 and 7. — (Bl.) Peter of Tarentaise, here in q. 1, a. 1. — Richard of Middletown, here in a. 1, q. 3. — (Bl.) Dionysius the Carthusian, here in q. 1 and 6.	IV. De hac 2. questione: Alexander Hal., loc. cit. q. 1. m. 1; q. 3. m. 3. a . 2, q. 5. m. 3. a. 4. § 3. — Scot. in utroque Scripto, hic q. 2, nec non q. 3. n. 8. — B. Albert., hic a. 6. 7. — Petr. a Tar., hic q. 1. a. 1. — Richard. a Med., hic a. 1, q. 3. — Dionys. Carth., hic q. 1. et 6.





NOTES
¹ This proposition is to be conjoined with the end of the Foreword. Cf. above page 3, note 5. — The editions, not trusting in the codices, read thus: After Master (Peter) above in the third book dealt with the reparation insured to man through the grace of the Mediator of God and men, consequently in this fourth (book) he deals with the Sacraments, by which the wound of the sins of human fragility are bound and cured etc.. ² Very many codices have of the resurrected [resurgentium]. ³ Codex Z supplies Sacraments [Sacramentorum]. Below this among the words of Master (Peter) in place of difference [differentiam] not a few codices have distance [distantiam].	¹ Coniungenda est ista propositio cum fine prooemii. Cfr. supra pag. 3, nota 5. — Edd. praeter fidem codd. legunt sic: Postquam Magister supra in tertio libro egit de reparatione per gratiam mediatoris Dei et hominum homini praestita, consequenter in hoc quarto agit de Sacramentis, quibus fragilitatis humanae peccatorum vulnera ligantur et curantur etc. ² Plurimi codd. resurgentium. ³ Cod. Z supplet Sacramentorum. Inferius in verbis Magistri pro differentiam non pauci codd. distantiam.
⁴ As (St.) Augustine insinuates, On the Gospel of St. John, tr. 72, n. 3. Cf. below d. 5, a. 3, q. 1, fundament 1. Moreover that God had reserved to Himself the power of creating, St. Bonaventure teaches in, Sent., Bk. II, d. 1, p. I, a. 2, q. 2. — Below in place of power of repairing [potentiam reparandi] codex Z has power of recreating [potentiam recreandi]. ⁵ According to Aristotle, Topics, Bk. II, ch. 2. Cf. Sent., Bk. III, Prolegom., page V, col. 2 at the end. Codex B adds brief [brevis], the editions eligible [eligibilis], codex K {I by a second hand} reads in fewer things more virtue appears [in paucioribus virtus magis apparet]. — Concerning the major, which also is following Aristotle, and in which in place of always [semper] codices H N Y and aa have thing [rem], and in place of as much as [quanto] codex Z has as much as it can do more [quanto plus potest], see tom. III, page 271, note 1. ⁶ A reference to Mt 7:14: Narrow is the way, which leads to life. — A little below this to the word through the Sacraments [Sacramenta] codex aa adds themselves [ipsa], and below this after was [erat] codex Z adds good [bona]. ⁷ Cf. tom. III, page 891, note 4, where more on this is brought forward from (St.) Bernard (of Clarivaux). ⁸ Mt. 9:12: A doctor is not needed by the well, but rather to those having an illness. — Concerning the last proposition of the argument, which asserts, that even in the state of nature not lapsed there was without the Sacraments grace and the infused [donandas] virtues, cf. also Sent., Bk II, d. 29 throughout. — Below after at other times [alias] codex M adds though he had not fallen [licet non cecidisset]. Codex O exhibits the end of the argument thus: for an equal reason medicaments were to be given to him, that is, the Sacraments [pari ratione medicamenta essent ei danda scilicet Sacramenta]. ⁹ See tom. III, page 814, note 3. — After convenient [conveniens] in the editions there is added for him [sibi]. ¹⁰ Cf. Sent., Bk. III, d. 2. a. 2 throughout. Hugo of St. Victor insinuates the very argument, On the Sacraments, Bk. I, p. IX, ch. 2 and 6: For because the whole man has been corrupted, the whole, which was outside of man, had to be taken up for a Sacrament, so that the whole might be sanctified in the outward Sacrament, and in the whole so that the virtue of the Sacrament might work the interior remedy. — Below in place of something [aliquid] very many codices have some . . . (thing) [aliquod].	⁴ Ut insinuat August., in Ioan. Evang. tr. 72. n. 3. Cfr. infra d. 5. a. 3. q. 1. fundam. 1. Quod autem Deus potentiam creandi sibi reservaverit, docet S. Bonav. II. Sent. d. 1. p. I. a. 2. q. 2. — Inferius pro potentiam reparandi cod. Z potentiam recreandi. ⁵ Secundum Aristot., II. Topic. c. 2. Cfr. III. Sent. Prolegom. pag. V col. 2. in fine. Cod. B addit brevis, edd. eligibilis, cod. K (I a secunda manu) legit in paucioribus virtus magis apparet. — De maiori, quae etiam est secundum Aristot., et in qua pro semper codd. H N Y aa rem, et pro quando cod. Z quanto plus, vide tom. III. pag. 277, nota 1. 6Respicitur Matth. 7, 14: Arcta via est, quae ducit ad vitam. — Paulo inferius voci Sacramenta cod. aa praemittit ipsa, et subinde post erat cod. Z addit bona. ⁷ Cfr. tom. III> pag. 891, nota 4, ubi plura de hoc ex Bernardo allata sunt. ⁸ Matth. 9, 12: Non est opus valentibus medicus, sed male habentibus. — De ultima propositione arg., quae asserit, etiam in statu naturae non lapsae sine Sacramenta gratiam et virtutes donandas fuisse, cfr. etiam II. Sent. d. 29. per totam. — Inferius post alias cod. M addit licet non cecidisset. Finem arg. cod. O exhibet sic: pari ratione medicamenta essent ei danda scilicet Sacramenta. ⁹ Vide tom. III. pag. 814, nota 3. — Post conveniens in edd. additur sibi. ¹⁰ Cfr. III. Sent. d. 2. a. 2. per totum. Ipsum arg. insinuat Hugo a S. Vict., I. de Sacram. p. IX. c. 2. et 6: Quia enim totus homo corruptus erat, totum, quod homins foris erat, ad Sacramentum sumendum erat, ut totum in Sacramento foris sanctificetur, et in toto virtus Sacramenti intus remedium operetur. — Inferius pro aliquid plures codd. aliquod.
¹¹ Book XIX, ch. 11: Moreover unto no name of religion, either true or false, can men be clumped together [coagulari], unless they be bound together by some consortium of marks [signaculorum] and/or visible Sacraments. — In place of exterior [exteriora] codices A E I K and aa have extrinsic [extrinseca]. About the end of the argument in place of signs of a sacred thing [signa rei sacrae] the Vatican text has sacred signs [signa sacra]. — Cf. the text of Master (Peter) here in chs. 2 and 4. ¹² Codices A E V and aa have by which [qua]. Below this in place of also [etiam] the editions have finally [denique]. ¹³ The "Preface of the Cross" from the Missale Romanum: He who conquered upon the wood, upon the Wood was also conquered. (St.) Augustine, On the True Religion, ch. 24, n. 45: For in the place which anyone will have falled, there it is incumbent upon him, to rise up. — Then very many codices have But, because [Sed quia] in place of In the same manner, because [Sic quia]. ¹⁴ Codices A E L M O R S U (V primitive) and X have preception [praeceptione]. Cf. tom. III. page 809, note 12. ¹⁵ Here in ch. 5. — A little before this in place of non of inevitability [non inevitabilitatis] codex E has not, however, of inevitability [non tamen inevitabilitatis]. ¹⁶ The First Letter to the Corinthians, ch. 3, v. 9: For we are God's helpers. Cf. Sent., Bk. II, d. 26, q. 2. — To the word to dispose [disponere] codices KK and aa add , however, [vero]. ¹⁷ Psalm 24:10: Each and every [universae] way of the Lord (is) mercy and truth. Cf. Sent., Bk. III, d. 20, q. 2 in the body, where these words are explained concerning the reparation of the human race. ¹⁸ On the Sacraments, Bk. I, p. IX, ch. 8, where he says: Therefore there are simultaneously three things, faith, Sacrament and work. In Christian faith fortitude is granted, in the Sacraments edged-weapons [arma], in good works missile-weapons [tela], against the devils' offensive [pugnaturo]. Cf. ibid., p. X, ch. 9. — On the last proposition of the solution cf. below d. 4, p. I, a. 1, q. 2. — Below after does not absolve from punishment [non absolvit a poena] codex K adds principally [principaliter]. ¹⁹ Cf. (St.) Augustine, On the True Religion, ch. 17, n. 33 ff.. — Then in place of it [eam] very many codices have them [eas], codices A W and cc have the being [ens]. Below this at it would be shown [ostenderetur] codices H and Z add, as a subject, the way [via]. ²⁰ Codices H K L and V have which [quae], codices A E and I have which because [quod quae]. Below in place of carts on horses [currus in equis] the Vatican text has wheels on carts and sails on ships [rotae in curribus et vela in navibus]; but see the words of (St.) Bernard in tom. III, page 892, note 2. At the end of this reply on the next page, in place of is repaired in [reparatur] the editions read is returned to [redditur].	¹¹ Libr. XIX. c. 11: In nullum autem nomen religionis seu verum seu falsum coagulari homines possunt, nisi aliquo signaculorum vel Sacramentorum visibilium consortio colligentur. — Pro exteriora codd. A E I K aa extrinseca. Circa finem arg. pro rei sacrae Vat. sacra. — Cfr. lit. Magistri hic c. 2. 4. ¹² Codd. A E V aa qua. Inferius pro etiam edd. denique. ¹³ Praefatio de Cruce ex Missal. Rom.: Qui in ligno vincebat, in ligno quoque vinceretur. August., de Vera Relig. c. 24. n. 45: Nam in quem locum quisque ceciderit, ibi debet incumbere, ut surgat. — Mox plurimi codd. Sed quia pro Sic quia. ¹⁴ Codd. A E L M O R S U (V priitus) X praeceptione. Cfr. tom. III. pag. 809, nota 12. ¹⁵ Hic c. 5. — Paulo ante pro non inevitabilitatis cod. E non tamen inevitabilitatis. ¹⁶ Epist. I. Cor. 3, 9: Dei enim sumus adiutores. Cfr. II. Sent. d. 26. q. 2. — Verbo disponere codd. K aa addunt vero. ¹⁷ Psalm. 24, 10: Universae viae Domini misericordia et veritas. Cfr. III. Sent. d. 20. q. 2. in corp., ubi verba haec exponuntur de reparatione generis humani. ¹⁸ Liber. I. de Sacram. p. IX. c. 8, ubi ait: Tria ergo simul sunt, fides, Sacramentum et opus. In fide Christiano fortitudo tribuitur, in Sacramentis arma, in operibus bonis tela contra diabolum pugnaturo. Cfr. ibid. p. X. c. 9. — De ultima solutionis propositione cfr. infra d. 4. p. I. a. 1. q. 2. — Inferius post non absolvit a poena cod. K addit principaliter. ¹⁹ Cfr. August., de Vera Relig. c. 17. n. 33. seqq. — Mox pro eam plures codd. eas, codd. A W cc ens. Subinde post ostenderetur codd. H Z addunt via. ²⁰ Codd. H K L V quae, codd. A E I quod quae. Inferius pro currus in equis Vat. rotae in curribus et vela in navibus; sed vide tom. III. pag. 892, nota 2. verba Bernardi. Post pauca pro reparatur edd. redditur.

This Webpage was originally formatted for a workshop held at Saint Andrew's Abbey, Valyermo, California in 2006....x.... ’ “”.