annotate summa/latin/sth4078.html @ 46:6cfdc13efd8a

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date Sun, 20 Dec 2009 22:10:12 +0000
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1 <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN"
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2 "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd">
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3 <html lang="LA" xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA">
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4 <head>
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5 <meta name="generator" content=
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6 "HTML Tidy for Windows (vers 1st February 2005), see www.w3.org" />
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7 <meta http-equiv="Content-Type" content=
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8 "text/html; charset=us-ascii" />
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9 <meta http-equiv="Content-Style-Type" content="text/css" />
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10 <meta http-equiv="Content-Script-Type" content="text/javascript" />
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11 <meta name="keywords" content=
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12 "Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" />
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13 <meta name="language" content="Latin" />
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14 <meta name="security" content="public" />
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15 <meta name="owner" content="ealarcon@unav.es" />
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16 <meta name="author" content="Enrique Alarc&oacute;n" />
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17 <meta name="abstract" content="" />
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18 <link rel="stylesheet" media="screen" href="vscreen.css" type=
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19 "text/css" />
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20 <link rel="stylesheet" media="print" href="vprint.css" type=
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21 "text/css" />
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22 <title>Thomas de Aquino, Summa Theologiae, III&ordf; q. 78</title>
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23 </head>
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24 <body>
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25 <a href="http://www.corpusthomisticum.org/"></a>
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26 <div class="tres">CORPUS THOMISTICUM</div>
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27 <div class="uno">Sancti Thomae de Aquino</div>
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28 <div class="uno">Summa Theologiae</div>
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29 <div class="dos">tertia pars quaestio LXXVIII</div>
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30 <br />
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31 <div class="centro">
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32 <table align="center" summary="Imago">
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33 <tr>
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34 <th><img src="icons/bene180.jpg" width="204" height="180" border=
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35 "0" alt="Thomas de Aquino a Sassetta depictus" align=
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36 "middle" /></th>
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37 </tr>
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38 </table>
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39 <br />
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40 <span class="tres">Textum Leoninum Romae 1906 editum<br />
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41 ac automato translatum a Roberto Busa SJ in taenias
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42 magneticas<br />
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43 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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44 <br /></span><br />
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45 <hr />
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46 <br />
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47 <p><a href="sth4074.html"><img src="icons/ageretro.gif" width="19"
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48 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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50 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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51 <script language="JavaScript" type="text/javascript">
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52 //<![CDATA[
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53 <!--
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134 // -->
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135 //]]>
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136 </script><br />
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137 <hr />
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138 <br /></div>
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139 <div class="D">Quaestio 78</div>
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140 <div class="G">Prooemium</div>
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141 <p title="III q. 78 pr."><a name="50740"><span class="ref">[50740]
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142 III&ordf; q. 78 pr.</span></a> Deinde considerandum est de forma
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143 huius sacramenti. Et circa hoc quaeruntur sex. Primo, quae sit
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144 forma huius sacramenti. Secundo, utrum sit conveniens forma
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145 consecrationis panis. Tertio, utrum sit conveniens forma
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146 consecrationis sanguinis. Quarto, de virtute utriusque formae.
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147 Quinto, de veritate locutionis. Sexto, de comparatione unius formae
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148 ad aliam.</p>
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149 <br />
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150 <div class="E">Articulus 1</div>
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151 <p title="III q. 78 a. 1 arg. 1"><a name="50741"><span class=
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152 "ref">[50741] III&ordf; q. 78 a. 1 arg. 1</span></a> Ad primum sic
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153 proceditur. Videtur quod haec non sit forma huius sacramenti,
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154 <i>hoc est corpus meum, et, hic est calix sanguinis mei</i>. Illa
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155 enim verba videntur pertinere ad formam sacramenti quibus Christus
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156 corpus suum et sanguinem consecravit. Sed Christus ante benedixit
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157 panem acceptum, et postea dixit, <i>accipite et comedite, hoc est
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158 corpus meum</i>, ut habetur Matth. XXVI; et similiter fecit de
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159 calice. Ergo praedicta verba non sunt forma huius sacramenti.</p>
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160 <p title="III q. 78 a. 1 arg. 2"><a name="50742"><span class=
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161 "ref">[50742] III&ordf; q. 78 a. 1 arg. 2</span></a> Praeterea,
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162 Eusebius Emesenus dicit quod <i>invisibilis sacerdos visibiles
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163 creaturas in suum corpus convertit, dicens, accipite et comedite,
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164 hoc est corpus meum</i>. Ergo totum hoc videtur pertinere ad formam
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165 sacramenti. Et eadem ratio est de verbis pertinentibus ad
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166 sanguinem.</p>
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167 <p title="III q. 78 a. 1 arg. 3"><a name="50743"><span class=
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168 "ref">[50743] III&ordf; q. 78 a. 1 arg. 3</span></a> Praeterea, in
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169 forma Baptismi exprimitur persona ministri et actus eius, cum
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170 dicitur, ego te baptizo. Sed in praemissis verbis nulla fit mentio
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171 de persona ministri, nec de actu eius. Ergo non est conveniens
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172 forma sacramenti.</p>
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173 <p title="III q. 78 a. 1 arg. 4"><a name="50744"><span class=
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174 "ref">[50744] III&ordf; q. 78 a. 1 arg. 4</span></a> Praeterea,
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175 forma sacramenti sufficit ad perfectionem sacramenti, unde
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176 sacramentum Baptismi quandoque perfici potest solis verbis formae
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177 prolatis, et omnibus aliis praetermissis. Si ergo praedicta verba
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178 sunt forma huius sacramenti, videtur quod aliquando possit hoc
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179 sacramentum perfici his solis verbis prolatis, et omnibus aliis
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180 praetermissis quae in Missa dicuntur. Quod tamen videtur esse
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181 falsum, quia, ubi verba alia praetermitterentur, praedicta verba
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182 acciperentur ex persona sacerdotis proferentis, in cuius corpus et
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183 sanguinem panis et vinum non convertuntur. Non ergo praedicta verba
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184 sunt forma huius sacramenti.</p>
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185 <p title="III q. 78 a. 1 s. c."><a name="50745"><span class=
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186 "ref">[50745] III&ordf; q. 78 a. 1 s. c.</span></a> Sed contra est
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187 quod Ambrosius dicit, in libro de sacramentis, <i>consecratio fit
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188 verbis et sermonibus domini Iesu. Nam per reliqua omnia quae
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189 dicuntur, laus Deo defertur, oratione petitur pro populo, pro
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190 regibus, pro ceteris. Ubi autem sacramentum conficitur, iam non
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191 suis sermonibus sacerdos utitur, sed utitur sermonibus Christi.
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192 Ergo sermo Christi hoc conficit sacramentum</i>.</p>
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193 <p title="III q. 78 a. 1 co."><a name="50746"><span class=
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194 "ref">[50746] III&ordf; q. 78 a. 1 co.</span></a> Respondeo
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195 dicendum quod hoc sacramentum ab aliis sacramentis differt in
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196 duobus. Primo quidem quantum ad hoc, quod hoc sacramentum
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197 perficitur in consecratione materiae, alia vero sacramenta
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198 perficiuntur in usu materiae consecratae. Secundo, quia in aliis
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199 sacramentis consecratio materiae consistit solum in quadam
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200 benedictione, ex qua materia consecrata accipit instrumentaliter
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201 quandam spiritualem virtutem, quae per ministrum, qui est
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202 instrumentum animatum, potest ad instrumenta inanimata procedere.
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203 Sed in hoc sacramento consecratio materiae consistit in quadam
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204 miraculosa conversione substantiae, quae a solo Deo perfici potest.
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205 Unde minister in hoc sacramento perficiendo non habet alium actum
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206 nisi prolationem verborum. Et quia forma debet esse conveniens rei,
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207 ideo forma huius sacramenti differt a formis aliorum sacramentorum
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208 in duobus. Primo quidem, quia formae aliorum sacramentorum
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209 important usum materiae, puta baptizationem vel consignationem, sed
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210 forma huius sacramenti importat solam consecrationem materiae, quae
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211 in transubstantiatione consistit; puta cum dicitur, <i>hoc est
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212 corpus meum, vel, hic est calix sanguinis mei</i>. Secundo, quia
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213 formae aliorum sacramentorum proferuntur ex persona ministri, sive
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214 per modum exercentis actum, sicut cum dicitur, <i>ego te baptizo,
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215 vel, ego te confirmo</i>; sive per modum imperantis, sicut in
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216 sacramento ordinis dicitur, accipe potestatem, etc.; sive per modum
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217 deprecantis, sicut cum in sacramento extremae unctionis dicitur,
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218 <i>per istam unctionem et nostram intercessionem</i>, et cetera.
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219 Sed forma huius sacramenti profertur ex persona ipsius Christi
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220 loquentis, ut detur intelligi quod minister in perfectione huius
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221 sacramenti nihil agit nisi quod profert verba Christi.</p>
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222 <p title="III q. 78 a. 1 ad 1"><a name="50747"><span class=
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223 "ref">[50747] III&ordf; q. 78 a. 1 ad 1</span></a> Ad primum ergo
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224 dicendum quod circa hoc est multiplex opinio. Quidam enim dixerunt
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225 quod Christus, qui habebat potestatem excellentiae in sacramentis,
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226 absque omni forma verborum hoc sacramentum perfecit; et postea
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227 verba protulit sub quibus alii postea consecrarent. Quod videntur
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228 sonare verba Innocentii III dicentis, <i>sane dici potest quod
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229 Christus virtute divina confecit, et postea formam expressit sub
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230 qua posteri benedicerent</i>. Sed contra hoc expresse sunt verba
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231 Evangelii, in quibus dicitur quod Christus benedixit, quae quidem
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232 benedictio aliquibus verbis facta est. Unde praedicta verba
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233 Innocentii sunt opinative magis dicta quam determinative. Quidam
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234 autem dixerunt quod benedictio illa facta est quibusdam aliis
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235 verbis nobis ignotis. Sed nec hoc stare potest. Quia benedictio
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236 consecrationis nunc perficitur per recitationem eorum quae tunc
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237 acta sunt. Unde, si tunc per haec verba non est facta consecratio,
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238 nec modo fieret. Et ideo alii dixerunt quod illa benedictio eisdem
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239 etiam verbis facta est quibus modo fit, sed Christus ea bis
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240 protulit, primo quidem secreto, ad consecrandum; secundo manifeste,
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241 ad instruendum. Sed nec hoc stare potest. Quia sacerdos consecrat
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242 proferens haec verba, non ut a Christo in occulta benedictione
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243 dicta, sed ut publice prolata. Unde, cum non habeant vim huiusmodi
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244 verba nisi ex Christi prolatione, videtur quod etiam Christus
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245 manifeste ea proferens consecraverit. Et ideo alii dixerunt quod
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246 Evangelistae non semper eundem ordinem in recitando servaverunt quo
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247 res sunt gestae, ut patet per Augustinum, in libro de consensu
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248 Evangelistarum. Unde intelligendum est ordinem rei gestae sic
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249 exprimi posse, <i>accipiens panem, benedixit dicens, hoc est corpus
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250 meum, et deinde fregit et dedit discipulis suis</i>. Sed idem
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251 sensus potest esse in verbis Evangelii non mutatis. Nam hoc
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252 participium dicens concomitantiam quandam importat verborum
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253 prolatorum ad ea quae praecedunt. Non autem oportet quod haec
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254 concomitantia intelligatur solum respectu verbi ultimi prolati,
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255 quasi Christus tunc ista verba protulerit quando dedit discipulis
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256 suis, sed potest intelligi concomitantia respectu totius
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257 praecedentis, ut sit sensus, dum benediceret et frangeret et daret
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258 discipulis suis, haec verba dixit, accipite et cetera.</p>
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259 <p title="III q. 78 a. 1 ad 2"><a name="50748"><span class=
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260 "ref">[50748] III&ordf; q. 78 a. 1 ad 2</span></a> Ad secundum
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261 dicendum quod in his verbis, accipite et comedite, intelligitur
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262 usus materiae consecratae, qui non est de necessitate huius
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263 sacramenti, ut supra habitum est. Et ideo nec haec verba sunt de
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264 substantia formae. Quia tamen ad quandam perfectionem sacramenti
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265 pertinet materiae consecratae usus, sicut operatio non est prima,
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266 sed secunda perfectio rei; ideo per omnia haec verba exprimitur
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267 tota perfectio huius sacramenti. Et hoc modo Eusebius intellexit
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268 his verbis confici sacramentum, quantum ad primam et secundam
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269 perfectionem ipsius.</p>
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270 <p title="III q. 78 a. 1 ad 3"><a name="50749"><span class=
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271 "ref">[50749] III&ordf; q. 78 a. 1 ad 3</span></a> Ad tertium
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272 dicendum quod in sacramento Baptismi minister aliquem actum exercet
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273 circa usum materiae, qui est de essentia sacramenti, quod non est
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274 in hoc sacramento. Et ideo non est similis ratio.</p>
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275 <p title="III q. 78 a. 1 ad 4"><a name="50750"><span class=
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276 "ref">[50750] III&ordf; q. 78 a. 1 ad 4</span></a> Ad quartum
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277 dicendum quod quidam dixerunt hoc sacramentum perfici non posse
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278 praedictis verbis prolatis et aliis praetermissis, praecipue quae
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279 sunt in canone Missae. Sed hoc patet esse falsum. Tum ex verbis
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280 Ambrosii supra inductis. Tum etiam quia canon Missae non est idem
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281 apud omnes, nec secundum omnia tempora, sed diversa sunt a diversis
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282 apposita. Unde dicendum est quod, si sacerdos sola verba praedicta
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283 proferret cum intentione conficiendi hoc sacramentum, perficeretur
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284 hoc sacramentum, quia intentio faceret ut haec verba
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285 intelligerentur quasi ex persona Christi prolata, etiam si verbis
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286 praecedentibus hoc non recitaretur. Graviter tamen peccaret
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287 sacerdos sic conficiens hoc sacramentum, utpote ritum Ecclesiae non
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288 servans. Nec est simile de Baptismo, quod est sacramentum
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289 necessitatis, defectum autem huius sacramenti potest supplere
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290 spiritualis manducatio, ut Augustinus dicit.</p>
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291 <br />
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292 <div class="E">Articulus 2</div>
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293 <p title="III q. 78 a. 2 arg. 1"><a name="50751"><span class=
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294 "ref">[50751] III&ordf; q. 78 a. 2 arg. 1</span></a> Ad secundum
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295 sic proceditur. Videtur quod haec non sit conveniens forma
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296 consecrationis panis, <i>hoc est corpus meum</i>. Per formam enim
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297 sacramenti debet exprimi sacramenti effectus. Sed effectus qui fit
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298 in consecratione panis, est conversio substantiae panis in corpus
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299 Christi, quae magis exprimitur per hoc verbum fit, quam per hoc
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300 verbum est. Ergo in forma consecrationis deberet dici, hoc fit
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301 corpus meum.</p>
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302 <p title="III q. 78 a. 2 arg. 2"><a name="50752"><span class=
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303 "ref">[50752] III&ordf; q. 78 a. 2 arg. 2</span></a> Praeterea,
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304 Ambrosius dicit, in libro de sacramentis, <i>sermo Christi hoc
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305 conficit sacramentum. Quis sermo Christi? Hic quo facta sunt omnia,
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306 jussit dominus et facta sunt caeli et terra</i>. Ergo et forma
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307 huius sacramenti convenientior esset per verbum imperativum, ut
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308 diceretur, hoc sit corpus meum.</p>
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309 <p title="III q. 78 a. 2 arg. 3"><a name="50753"><span class=
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310 "ref">[50753] III&ordf; q. 78 a. 2 arg. 3</span></a> Praeterea, per
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311 subiectum huius locutionis importatur illud quod convertitur, sicut
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312 per praedicatum importatur conversionis terminus. Sed, sicut est
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313 determinatum id in quod fit conversio, non enim fit conversio nisi
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314 in corpus Christi; ita est determinatum id quod convertitur, non
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315 enim convertitur in corpus Christi nisi panis. Ergo, sicut ex parte
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316 praedicati ponitur nomen, ita ex parte subiecti debet poni nomen,
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317 ut dicatur, hic panis est corpus meum.</p>
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318 <p title="III q. 78 a. 2 arg. 4"><a name="50754"><span class=
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diff changeset
319 "ref">[50754] III&ordf; q. 78 a. 2 arg. 4</span></a> Praeterea,
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diff changeset
320 sicut id in quod terminatur conversio est determinatae naturae,
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321 quia est corpus; ita etiam est determinatae personae. Ergo, ad
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diff changeset
322 determinandam personam, debet dici, hoc est corpus Christi.</p>
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diff changeset
323 <p title="III q. 78 a. 2 arg. 5"><a name="50755"><span class=
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diff changeset
324 "ref">[50755] III&ordf; q. 78 a. 2 arg. 5</span></a> Praeterea, in
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diff changeset
325 verbis formae non debet poni aliquid quod non sit de substantia
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326 eius. Inconvenienter ergo additur in quibusdam libris haec
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327 coniunctio enim, quae non est de substantia formae.</p>
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diff changeset
328 <p title="III q. 78 a. 2 s. c."><a name="50756"><span class=
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329 "ref">[50756] III&ordf; q. 78 a. 2 s. c.</span></a> Sed contra est
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330 quod dominus hac forma in consecrando est usus, ut patet Matth.
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331 XXVI.</p>
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332 <p title="III q. 78 a. 2 co."><a name="50757"><span class=
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diff changeset
333 "ref">[50757] III&ordf; q. 78 a. 2 co.</span></a> Respondeo
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diff changeset
334 dicendum quod haec est conveniens forma consecrationis panis.
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335 Dictum est enim quod haec consecratio consistit in conversione
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336 substantiae panis in corpus Christi. Oportet autem formam
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diff changeset
337 sacramenti significare id quod in sacramento efficitur. Unde et
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338 forma consecrationis panis debet significare ipsam conversionem
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diff changeset
339 panis in corpus Christi. In qua tria considerantur, scilicet ipsa
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340 conversio, et terminus a quo, et terminus ad quem. Conversio autem
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341 potest considerari dupliciter, uno modo, ut in fieri; alio modo, ut
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342 in facto esse. Non autem debuit significari conversio in hac forma
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343 ut in fieri, sed ut in facto esse. Primo quidem, quia haec
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344 conversio non est successiva, ut supra habitum est, sed
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diff changeset
345 instantanea, in huiusmodi autem mutationibus fieri non est nisi
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346 factum esse. Secundo, quia ita se habent formae sacramentales ad
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diff changeset
347 significandum effectum sacramenti, sicut se habent formae
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diff changeset
348 artificiales ad repraesentandum effectum artis. Forma autem
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349 artificialis est similitudo ultimi effectus in quem fertur intentio
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diff changeset
350 artificis, sicut forma artis in mente aedificatoris est forma domus
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351 aedificatae principaliter, aedificationis autem per consequens.
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352 Unde et in hac forma debet exprimi conversio ut in facto esse, ad
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353 quod fertur intentio. Et quia ipsa conversio exprimitur in hac
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diff changeset
354 forma ut in facto esse, necesse est quod extrema conversionis
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355 significentur ut se habent in facto esse conversionis. Tunc autem
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356 terminus in quem habet propriam naturam suae substantiae, sed
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diff changeset
357 terminus a quo non manet secundum suam substantiam, sed solum
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diff changeset
358 secundum accidentia, quibus sensui subiacet, et ad sensum
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diff changeset
359 determinari potest. Unde convenienter terminus conversionis a quo
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360 exprimitur per pronomen demonstrativum relatum ad accidentia
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361 sensibilia, quae manent. Terminus autem ad quem exprimitur per
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diff changeset
362 nomen significans naturam eius in quod fit conversio, quod quidem
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363 est totum corpus Christi, et non sola caro eius, ut dictum est.
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364 Unde haec forma est convenientissima, <i>hoc est corpus
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365 meum</i>.</p>
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diff changeset
366 <p title="III q. 78 a. 2 ad 1"><a name="50758"><span class=
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diff changeset
367 "ref">[50758] III&ordf; q. 78 a. 2 ad 1</span></a> Ad primum ergo
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diff changeset
368 dicendum quod fieri non est ultimus effectus huius consecrationis,
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369 sed factum esse ut dictum est. Et ideo hoc potius exprimi debet in
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370 forma.</p>
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diff changeset
371 <p title="III q. 78 a. 2 ad 2"><a name="50759"><span class=
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diff changeset
372 "ref">[50759] III&ordf; q. 78 a. 2 ad 2</span></a> Ad secundum
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diff changeset
373 dicendum quod sermo Dei operatus est in creatione rerum, qui etiam
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diff changeset
374 operatur in hac consecratione, aliter tamen et aliter. Nam hic
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diff changeset
375 operatur sacramentaliter, idest secundum vim significationis. Et
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376 ideo oportet in hoc sermone significari ultimum effectum
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377 consecrationis per verbum substantivum indicativi modi et
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diff changeset
378 praesentis temporis. Sed in creatione rerum operatus est solum
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379 effective, quae quidem efficientia est per imperium suae
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diff changeset
380 sapientiae. Et ideo in creatione rerum exprimitur sermo dominicus
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diff changeset
381 per verbum imperativi modi, secundum illud Gen. I, <i>fiat lux, et
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382 facta est lux</i>.</p>
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diff changeset
383 <p title="III q. 78 a. 2 ad 3"><a name="50760"><span class=
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diff changeset
384 "ref">[50760] III&ordf; q. 78 a. 2 ad 3</span></a> Ad tertium
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diff changeset
385 dicendum quod terminus a quo in ipso facto esse conversionis non
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diff changeset
386 retinet naturam suae substantiae, sicut terminus ad quem. Et ideo
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diff changeset
387 non est simile.</p>
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diff changeset
388 <p title="III q. 78 a. 2 ad 4"><a name="50761"><span class=
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diff changeset
389 "ref">[50761] III&ordf; q. 78 a. 2 ad 4</span></a> Ad quartum
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diff changeset
390 dicendum quod per hoc pronomen meum, quod includit demonstrationem
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391 primae personae, quae est persona loquentis, sufficienter
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392 exprimitur persona Christi, ex cuius persona haec proferuntur, ut
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393 dictum est.</p>
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diff changeset
394 <p title="III q. 78 a. 2 ad 5"><a name="50762"><span class=
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diff changeset
395 "ref">[50762] III&ordf; q. 78 a. 2 ad 5</span></a> Ad quintum
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diff changeset
396 dicendum quod haec coniunctio enim apponitur in hac forma secundum
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diff changeset
397 consuetudinem Romanae Ecclesiae a beato Petro apostolo derivatam.
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398 Et hoc propter continuationem ad verba praecedentia. Et ideo non
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399 est de forma, sicut nec praecedentia formam.</p>
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400 <br />
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401 <div class="E">Articulus 3</div>
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402 <p title="III q. 78 a. 3 arg. 1"><a name="50763"><span class=
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diff changeset
403 "ref">[50763] III&ordf; q. 78 a. 3 arg. 1</span></a> Ad tertium sic
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diff changeset
404 proceditur. Videtur quod haec non sit conveniens forma
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diff changeset
405 consecrationis vini, <i>hic est calix sanguinis mei, novi et
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406 aeterni testamenti, mysterium fidei, qui pro vobis et pro multis
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407 effundetur in remissionem peccatorum</i>. Sicut enim panis
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diff changeset
408 convertitur in corpus Christi ex vi consecrationis, ita et vinum in
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diff changeset
409 sanguinem Christi, sicut ex praedictis patet. Sed in forma
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410 consecrationis panis ponitur in recto corpus Christi, nec aliquid
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411 aliud additur. Inconvenienter ergo in hac forma ponitur sanguis
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412 Christi in obliquo, et additur calix in recto, cum dicitur, <i>hic
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413 est calix sanguinis mei</i>.</p>
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diff changeset
414 <p title="III q. 78 a. 3 arg. 2"><a name="50764"><span class=
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diff changeset
415 "ref">[50764] III&ordf; q. 78 a. 3 arg. 2</span></a> Praeterea, non
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diff changeset
416 sunt maioris efficaciae verba quae proferuntur in consecratione
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417 panis quam ea quae proferuntur in consecratione vini, cum utraque
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418 sint verba Christi. Sed statim dicto, hoc est corpus meum, est
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419 perfecta consecratio panis. Ergo statim cum dictum est, hic est
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420 calix sanguinis mei, est perfecta consecratio sanguinis. Et ita ea
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421 quae consequuntur non videntur esse de substantia formae,
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422 praesertim cum pertineant ad proprietates huius sacramenti.</p>
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423 <p title="III q. 78 a. 3 arg. 3"><a name="50765"><span class=
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diff changeset
424 "ref">[50765] III&ordf; q. 78 a. 3 arg. 3</span></a> Praeterea,
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diff changeset
425 testamentum novum pertinere videtur ad internam inspirationem, ut
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426 patet ex hoc quod apostolus, ad Heb. VIII, introducit verba quae
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427 habentur in Ierem. XXXI, <i>consummabo super domum Israel
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428 testamentum novum, dando leges meas in mentibus eorum</i>.
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429 Sacramentum autem exterius visibiliter agitur. Inconvenienter ergo
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430 in forma sacramenti dicitur, novi testamenti.</p>
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diff changeset
431 <p title="III q. 78 a. 3 arg. 4"><a name="50766"><span class=
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diff changeset
432 "ref">[50766] III&ordf; q. 78 a. 3 arg. 4</span></a> Praeterea,
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433 novum dicitur aliquid ex eo quod est prope principium sui esse.
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434 Aeternum autem non habet principium sui esse. Ergo inconvenienter
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435 dicitur novi et aeterni, quia videtur contradictionem
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436 implicare.</p>
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437 <p title="III q. 78 a. 3 arg. 5"><a name="50767"><span class=
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diff changeset
438 "ref">[50767] III&ordf; q. 78 a. 3 arg. 5</span></a> Praeterea,
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diff changeset
439 occasiones erroris sunt hominibus subtrahendae, secundum illud
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diff changeset
440 Isaiae LVII, <i>auferte offendicula de via populi mei</i>. Sed
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441 quidam erraverunt aestimantes mystice solum esse corpus et
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442 sanguinem Christi in hoc sacramento. Ergo in hac forma
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443 inconvenienter ponitur mysterium fidei.</p>
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diff changeset
444 <p title="III q. 78 a. 3 arg. 6"><a name="50768"><span class=
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diff changeset
445 "ref">[50768] III&ordf; q. 78 a. 3 arg. 6</span></a> Praeterea,
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diff changeset
446 supra dictum est quod, sicut Baptismus est sacramentum fidei, ita
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447 Eucharistia est sacramentum caritatis. Ergo in hac forma magis
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448 debuit poni caritas quam fides.</p>
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449 <p title="III q. 78 a. 3 arg. 7"><a name="50769"><span class=
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diff changeset
450 "ref">[50769] III&ordf; q. 78 a. 3 arg. 7</span></a> Praeterea,
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diff changeset
451 totum hoc sacramentum, et quantum ad corpus et quantum ad
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diff changeset
452 sanguinem, est memoriale dominicae passionis, secundum illud I Cor.
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diff changeset
453 XI, <i>quotiescumque manducabitis panem hunc et calicem bibetis,
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diff changeset
454 mortem domini annuntiabitis</i>. Non ergo magis debuit in forma
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diff changeset
455 consecrationis sanguinis fieri mentio de passione Christi et de
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diff changeset
456 eius fructu, quam in forma consecrationis corporis, praesertim cum,
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diff changeset
457 Luc. XXII, dominus dixerit, <i>hoc est corpus meum, quod pro vobis
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458 tradetur</i>.</p>
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diff changeset
459 <p title="III q. 78 a. 3 arg. 8"><a name="50770"><span class=
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diff changeset
460 "ref">[50770] III&ordf; q. 78 a. 3 arg. 8</span></a> Praeterea,
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diff changeset
461 passio Christi, ut supra habitum est, ad sufficientiam profuit
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462 omnibus, quantum vero ad efficaciam profuit multis. Debuit ergo
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463 dici quod effundetur pro omnibus, aut pro multis, sine hoc quod
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464 adderetur pro vobis.</p>
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diff changeset
465 <p title="III q. 78 a. 3 arg. 9"><a name="50771"><span class=
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diff changeset
466 "ref">[50771] III&ordf; q. 78 a. 3 arg. 9</span></a> Praeterea,
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diff changeset
467 verba quibus hoc sacramentum conficitur, efficaciam habent ex
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468 institutione Christi. Sed nullus Evangelista recitat Christum haec
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diff changeset
469 omnia verba dixisse. Ergo non est conveniens forma consecrationis
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470 vini.</p>
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diff changeset
471 <p title="III q. 78 a. 3 s. c."><a name="50772"><span class=
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diff changeset
472 "ref">[50772] III&ordf; q. 78 a. 3 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
473 quod Ecclesia, ab apostolis instructa, utitur hac forma in
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diff changeset
474 consecratione vini.</p>
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diff changeset
475 <p title="III q. 78 a. 3 co."><a name="50773"><span class=
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diff changeset
476 "ref">[50773] III&ordf; q. 78 a. 3 co.</span></a> Respondeo
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diff changeset
477 dicendum quod circa hanc formam est duplex opinio. Quidam enim
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diff changeset
478 dixerunt quod de substantia formae huius est hoc solum quod
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diff changeset
479 dicitur, hic est calix sanguinis mei, non autem ea quae sequuntur.
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480 Sed hoc videtur inconveniens, quia ea quae sequuntur, sunt quaedam
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diff changeset
481 determinationes praedicati, idest sanguinis Christi; unde pertinent
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diff changeset
482 ad integritatem locutionis. Et propter hoc sunt alii qui melius
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483 dicunt quod omnia sequentia sunt de substantia formae, usque ad hoc
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diff changeset
484 quod postea sequitur, hoc quotiescumque feceritis, quae pertinent
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diff changeset
485 ad usum huius sacramenti, unde non sunt de substantia formae. Et
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diff changeset
486 inde est quod sacerdos eodem ritu et modo, scilicet tenendo calicem
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487 in manibus, omnia haec verba profert. Lucae etiam XXII
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diff changeset
488 interponuntur verba sequentia verbis primis, cum dicitur, <i>hic
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diff changeset
489 calix novum testamentum est in sanguine meo</i>. Dicendum est ergo
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diff changeset
490 quod omnia praedicta verba sunt de substantia formae, sed per prima
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491 verba, hic est calix sanguinis mei, significatur ipsa conversio
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diff changeset
492 vini in sanguinem, eo modo quo dictum est in forma consecrationis
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diff changeset
493 panis; per verba autem sequentia designatur virtus sanguinis effusi
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diff changeset
494 in passione, quae operatur in hoc sacramento. Quae quidem ad tria
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diff changeset
495 ordinatur. Primo quidem, et principaliter, ad adipiscendam aeternam
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diff changeset
496 hereditatem, secundum illud Heb. X, <i>habemus fiduciam in introitu
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diff changeset
497 sanctorum per sanguinem eius</i>. Et ad hoc designandum dicitur,
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diff changeset
498 novi testamenti et aeterni. Secundo, ad iustitiam gratiae, quae est
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diff changeset
499 per fidem, secundum illud Rom. III, <i>quem proposuit Deus
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diff changeset
500 propitiatorem per fidem in sanguine eius, ut sit ipse iustus, et
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diff changeset
501 iustificans eum qui ex fide est Iesu Christi</i>. Et quantum ad hoc
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diff changeset
502 subditur, <i>mysterium fidei</i>. Tertio autem, ad removendum
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diff changeset
503 impedimenta utriusque praedictorum, scilicet peccata, secundum
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diff changeset
504 illud Heb. IX, <i>sanguis Christi emundabit conscientias nostras ab
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diff changeset
505 operibus mortuis</i>, idest a peccatis. Et quantum ad hoc subditur,
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diff changeset
506 <i>qui pro vobis et pro multis aliis effundetur in remissionem
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diff changeset
507 peccatorum</i>.</p>
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diff changeset
508 <p title="III q. 78 a. 3 ad 1"><a name="50774"><span class=
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diff changeset
509 "ref">[50774] III&ordf; q. 78 a. 3 ad 1</span></a> Ad primum ergo
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diff changeset
510 dicendum quod, cum dicitur, <i>hic est calix sanguinis mei</i>, est
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diff changeset
511 locutio figurativa, et potest dupliciter intelligi. Uno modo,
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diff changeset
512 secundum metonymiam, quia ponitur continens pro contento, ut sit
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diff changeset
513 sensus, hic est sanguis meus contentus in calice. De quo fit hic
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diff changeset
514 mentio, quia sanguis Christi in hoc sacramento consecratur
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diff changeset
515 inquantum est potus fidelium, quod non importatur in ratione
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diff changeset
516 sanguinis, et ideo oportuit hic designari per vas huic usui
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diff changeset
517 accommodatum. Alio modo potest intelligi secundum metaphoram, prout
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parents: 26
diff changeset
518 per calicem similitudinarie intelligitur passio Christi, quae ad
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parents: 26
diff changeset
519 similitudinem calicis inebriat, secundum illud Thren. III,
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diff changeset
520 <i>replevit me amaritudinibus, inebriavit me absynthio</i>, unde et
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diff changeset
521 ipse dominus passionem suam calicem nominat, Matth. XXVI, dicens,
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diff changeset
522 <i>transeat a me calix iste</i>; ut sit sensus, hic est calix
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diff changeset
523 passionis meae. De qua fit mentio in sanguine seorsum a corpore
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diff changeset
524 consecrato, quia separatio sanguinis a corpore fuit per
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diff changeset
525 passionem.</p>
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diff changeset
526 <p title="III q. 78 a. 3 ad 2"><a name="50775"><span class=
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diff changeset
527 "ref">[50775] III&ordf; q. 78 a. 3 ad 2</span></a> Ad secundum
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diff changeset
528 dicendum quod quia, ut dictum est, sanguis seorsum consecratus
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diff changeset
529 expresse passionem Christi repraesentat, ideo potius in
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diff changeset
530 consecratione sanguinis fit mentio de effectu passionis quam in
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diff changeset
531 consecratione corporis, quod est passionis subiectum. Quod etiam
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diff changeset
532 designatur in hoc quod dominus dicit, quod pro vobis tradetur,
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diff changeset
533 quasi dicat, quod pro vobis passioni subiicietur.</p>
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diff changeset
534 <p title="III q. 78 a. 3 ad 3"><a name="50776"><span class=
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diff changeset
535 "ref">[50776] III&ordf; q. 78 a. 3 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
536 dicendum quod testamentum est dispositio hereditatis. Hereditatem
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diff changeset
537 autem caelestem Deus disposuit hominibus dandam per virtutem
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diff changeset
538 sanguinis Iesu Christi, quia, ut dicitur Heb. IX, <i>ubi est
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diff changeset
539 testamentum, mors necesse est intercedat testatoris</i>. Sanguis
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diff changeset
540 autem Christi dupliciter est hominibus exhibitus. Primo quidem, in
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diff changeset
541 figura, quod pertinet ad vetus testamentum. Et ideo apostolus
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diff changeset
542 ibidem concludit, <i>unde nec primum testamentum sine sanguine
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diff changeset
543 dedicatum est</i>, quod patet ex hoc quod, sicut dicitur Exod.
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diff changeset
544 XXIV, <i>lecto omni mandato legis a Moyse, omnem populum aspersit,
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diff changeset
545 dicens, hic est sanguis testamenti quod mandavit ad vos Deus</i>.
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diff changeset
546 Secundo autem est exhibitus in rei veritate, quod pertinet ad novum
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diff changeset
547 testamentum. Et hoc est quod apostolus ibidem praemittit, dicens,
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diff changeset
548 <i>ideo novi testamenti mediator est Christus, ut, morte
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diff changeset
549 intercedente, repromissionem accipiant qui vocati sunt aeternae
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diff changeset
550 hereditatis</i>. Dicitur ergo hic sanguis novi testamenti, quia iam
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diff changeset
551 non in figura, sed in veritate exhibetur. Unde subditur, qui pro
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diff changeset
552 vobis effundetur. Interna autem inspiratio ex sanguinis virtute
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diff changeset
553 procedit secundum quod passione Christi iustificamur.</p>
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diff changeset
554 <p title="III q. 78 a. 3 ad 4"><a name="50777"><span class=
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diff changeset
555 "ref">[50777] III&ordf; q. 78 a. 3 ad 4</span></a> Ad quartum
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diff changeset
556 dicendum quod hoc testamentum est novum ratione exhibitionis.
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diff changeset
557 Dicitur autem aeternum, tam ratione aeternae Dei praeordinationis;
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diff changeset
558 quam etiam ratione aeternae hereditatis, quae per hoc testamentum
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diff changeset
559 disponitur. Ipsa etiam persona Christi, cuius sanguine testamentum
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diff changeset
560 disponitur, est aeterna.</p>
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diff changeset
561 <p title="III q. 78 a. 3 ad 5"><a name="50778"><span class=
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diff changeset
562 "ref">[50778] III&ordf; q. 78 a. 3 ad 5</span></a> Ad quintum
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diff changeset
563 dicendum quod mysterium hic ponitur, non quidem ad excludendum rei
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diff changeset
564 veritatem, sed ad ostendendum occultationem. Quia et ipse sanguis
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diff changeset
565 Christi occulto modo est in hoc sacramento; et ipsa passio Christi
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566 occulte fuit figurata in veteri testamento.</p>
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diff changeset
567 <p title="III q. 78 a. 3 ad 6"><a name="50779"><span class=
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diff changeset
568 "ref">[50779] III&ordf; q. 78 a. 3 ad 6</span></a> Ad sextum
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diff changeset
569 dicendum quod dicitur sacramentum fidei, quasi fidei obiectum, quia
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diff changeset
570 quod sanguis Christi secundum rei veritatem sit in hoc sacramento,
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diff changeset
571 sola fide tenetur. Ipsa etiam passio Christi per fidem iustificat.
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diff changeset
572 Baptismus autem dicitur sacramentum fidei quia est quaedam fidei
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diff changeset
573 protestatio. Hoc autem est sacramentum caritatis quasi figurativum
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574 et effectivum.</p>
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diff changeset
575 <p title="III q. 78 a. 3 ad 7"><a name="50780"><span class=
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diff changeset
576 "ref">[50780] III&ordf; q. 78 a. 3 ad 7</span></a> Ad septimum
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diff changeset
577 dicendum quod, sicut dictum est, sanguis seorsum consecratus a
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diff changeset
578 corpore expressius repraesentat passionem Christi. Et ideo in
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diff changeset
579 consecratione sanguinis fit mentio de passione Christi et fructu
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580 ipsius, potius quam in consecratione corporis.</p>
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diff changeset
581 <p title="III q. 78 a. 3 ad 8"><a name="50781"><span class=
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diff changeset
582 "ref">[50781] III&ordf; q. 78 a. 3 ad 8</span></a> Ad octavum
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diff changeset
583 dicendum quod sanguis passionis Christi non solum habet efficaciam
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diff changeset
584 in Iudaeis electis, quibus exhibitus est sanguis veteris
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585 testamenti, sed etiam in gentilibus; nec solum in sacerdotibus, qui
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diff changeset
586 hoc efficiunt sacramentum, vel aliis qui sumunt, sed etiam in illis
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diff changeset
587 pro quibus offertur. Et ideo signanter dicit, pro vobis Iudaeis, et
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diff changeset
588 pro multis, scilicet gentilibus, vel, pro vobis manducantibus, et
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diff changeset
589 pro multis pro quibus offertur.</p>
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diff changeset
590 <p title="III q. 78 a. 3 ad 9"><a name="50782"><span class=
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diff changeset
591 "ref">[50782] III&ordf; q. 78 a. 3 ad 9</span></a> Ad nonum
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diff changeset
592 dicendum quod Evangelistae non intendebant tradere formas
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parents: 26
diff changeset
593 sacramentorum, quas in primitiva Ecclesia oportebat esse occultas,
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diff changeset
594 ut dicit Dionysius, in fine ecclesiasticae hierarchiae. Sed
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diff changeset
595 intenderunt historiam de Christo texere. Et tamen omnia haec verba
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diff changeset
596 fere ex diversis Scripturae locis accipi possunt. Nam quod dicitur,
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diff changeset
597 hic est calix, habetur Luc. XXII et I Cor. XI. Matthaei autem XXVI
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diff changeset
598 dicitur, <i>hic est sanguis meus novi testamenti, qui pro multis
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diff changeset
599 effundetur in remissionem peccatorum</i>. Quod autem additur,
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diff changeset
600 aeterni, et iterum, mysterium fidei, ex traditione domini habetur,
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diff changeset
601 quae ad Ecclesiam per apostolos pervenit, secundum illud I Cor. XI,
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diff changeset
602 <i>ego accepi a domino quod et tradidi vobis</i>.</p>
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603 <br />
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diff changeset
604 <div class="E">Articulus 4</div>
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diff changeset
605 <p title="III q. 78 a. 4 arg. 1"><a name="50783"><span class=
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diff changeset
606 "ref">[50783] III&ordf; q. 78 a. 4 arg. 1</span></a> Ad quartum sic
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diff changeset
607 proceditur. Videtur quod praedictis verbis formarum non insit
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diff changeset
608 aliqua vis creata effectiva consecrationis. Dicit enim Damascenus,
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diff changeset
609 in IV libro, <i>sola virtute spiritus sancti fit conversio panis in
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diff changeset
610 corpus Christi</i>. Sed virtus spiritus sancti est virtus increata.
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diff changeset
611 Ergo nulla virtute creata horum verborum conficitur sacramentum
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diff changeset
612 hoc.</p>
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diff changeset
613 <p title="III q. 78 a. 4 arg. 2"><a name="50784"><span class=
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diff changeset
614 "ref">[50784] III&ordf; q. 78 a. 4 arg. 2</span></a> Praeterea,
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diff changeset
615 opera miraculosa non fiunt aliqua virtute creata, sed sola virtute
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diff changeset
616 divina, ut in prima parte habitum est. Sed conversio panis et vini
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diff changeset
617 in corpus et sanguinem Christi est opus non minus miraculosum quam
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618 creatio rerum, vel etiam formatio corporis Christi in utero
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diff changeset
619 virginali, quae quidem nulla virtute creata fieri potuerunt. Ergo
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diff changeset
620 neque hoc sacramentum consecratur virtute creata aliqua dictorum
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diff changeset
621 verborum.</p>
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diff changeset
622 <p title="III q. 78 a. 4 arg. 3"><a name="50785"><span class=
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diff changeset
623 "ref">[50785] III&ordf; q. 78 a. 4 arg. 3</span></a> Praeterea,
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diff changeset
624 praedicta verba non sunt simplicia, sed ex multis composita; nec
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diff changeset
625 simul, sed successive proferuntur. Conversio autem praedicta, ut
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diff changeset
626 supra dictum est, fit in instanti, unde oportet quod fiat per
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627 simplicem virtutem. Non ergo fit per virtutem horum verborum.</p>
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diff changeset
628 <p title="III q. 78 a. 4 s. c."><a name="50786"><span class=
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diff changeset
629 "ref">[50786] III&ordf; q. 78 a. 4 s. c.</span></a> Sed contra est
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diff changeset
630 quod Ambrosius dicit, in libro de sacramentis, <i>si tanta est vis
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diff changeset
631 in sermone domini Iesu ut inciperet esse quod non erat, quanto
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diff changeset
632 magis operativus est ut sint quae erant, et in aliud commutentur?
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633 Et sic quod erat panis ante consecrationem, iam corpus Christi est
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diff changeset
634 post consecrationem, quia sermo Christi creaturam mutat</i>.</p>
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diff changeset
635 <p title="III q. 78 a. 4 co."><a name="50787"><span class=
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diff changeset
636 "ref">[50787] III&ordf; q. 78 a. 4 co.</span></a> Respondeo
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diff changeset
637 dicendum quod quidam dixerunt nullam virtutem creatam esse nec in
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diff changeset
638 praedictis verbis ad transubstantiationem faciendam, nec etiam in
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diff changeset
639 aliis sacramentorum formis, vel etiam in ipsis sacramentis ad
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parents: 26
diff changeset
640 inducendos sacramentorum effectus. Quod, sicut supra dictum est, et
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parents: 26
diff changeset
641 dictis sanctorum repugnat, et derogat dignitati sacramentorum novae
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diff changeset
642 legis. Unde, cum hoc sacramentum sit prae ceteris dignius, sicut
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diff changeset
643 supra dictum est, consequens est quod in verbis formalibus huius
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diff changeset
644 sacramenti sit quaedam virtus creata ad conversionem huius
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diff changeset
645 sacramenti faciendam, instrumentalis tamen, sicut et in aliis
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diff changeset
646 sacramentis, sicut supra dictum est. Cum enim haec verba ex persona
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diff changeset
647 Christi proferantur, ex eius mandato consequuntur virtutem
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diff changeset
648 instrumentalem a Christo, sicut et cetera eius facta vel dicta
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diff changeset
649 habent instrumentaliter salutiferam virtutem, ut supra habitum
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diff changeset
650 est.</p>
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diff changeset
651 <p title="III q. 78 a. 4 ad 1"><a name="50788"><span class=
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diff changeset
652 "ref">[50788] III&ordf; q. 78 a. 4 ad 1</span></a> Ad primum ergo
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diff changeset
653 dicendum quod, cum dicitur sola virtute spiritus sancti panem in
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diff changeset
654 corpus Christi converti, non excluditur virtus instrumentalis quae
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diff changeset
655 est in forma huius sacramenti, sicut, cum dicitur quod solus faber
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diff changeset
656 facit cultellum, non excluditur virtus martelli.</p>
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diff changeset
657 <p title="III q. 78 a. 4 ad 2"><a name="50789"><span class=
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diff changeset
658 "ref">[50789] III&ordf; q. 78 a. 4 ad 2</span></a> Ad secundum
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diff changeset
659 dicendum quod opera miraculosa nulla creatura potest facere quasi
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diff changeset
660 agens principale, potest tamen ea facere instrumentaliter, sicut
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diff changeset
661 ipse tactus manus Christi sanavit leprosum. Et per hunc modum verba
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diff changeset
662 eius convertunt panem in corpus Christi. Quod quidem non potuit in
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diff changeset
663 conceptione corporis Christi, qua corpus Christi formabatur, ut
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diff changeset
664 aliquid a corpore Christi procedens haberet instrumentalem virtutem
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diff changeset
665 ad ipsius corporis formationem. In creatione etiam non fuit aliquod
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diff changeset
666 extremum in quod instrumentalis actio creaturae posset terminari.
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diff changeset
667 Unde non est simile.</p>
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diff changeset
668 <p title="III q. 78 a. 4 ad 3"><a name="50790"><span class=
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diff changeset
669 "ref">[50790] III&ordf; q. 78 a. 4 ad 3</span></a> Ad tertium
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diff changeset
670 dicendum quod praedicta verba quibus fit consecratio,
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diff changeset
671 sacramentaliter operantur. Unde vis conversiva quae est in formis
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diff changeset
672 horum sacramentorum, sequitur significationem, quae in prolatione
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diff changeset
673 ultimae dictionis terminatur. Et ideo in ultimo instanti
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diff changeset
674 prolationis verborum praedicta verba consequuntur hanc virtutem, in
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diff changeset
675 ordine tamen ad praecedentia. Et haec virtus est simplex ratione
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diff changeset
676 significati, licet in ipsis verbis exterius prolatis fit quaedam
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diff changeset
677 compositio.</p>
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diff changeset
678 <br />
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diff changeset
679 <div class="E">Articulus 5</div>
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diff changeset
680 <p title="III q. 78 a. 5 arg. 1"><a name="50791"><span class=
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diff changeset
681 "ref">[50791] III&ordf; q. 78 a. 5 arg. 1</span></a> Ad quintum sic
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diff changeset
682 proceditur. Videtur quod praedictae locutiones non sunt verae. Cum
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diff changeset
683 enim dicitur, hoc est corpus meum, ly hoc est demonstrativum
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diff changeset
684 substantiae. Sed secundum praedicta, quando profertur hoc pronomen
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diff changeset
685 hoc, adhuc est substantia panis, quia transubstantiatio fit in
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diff changeset
686 ultimo prolationis verborum. Sed haec est falsa, panis est corpus
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diff changeset
687 Christi. Ergo etiam haec est falsa, hoc est corpus meum.</p>
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diff changeset
688 <p title="III q. 78 a. 5 arg. 2"><a name="50792"><span class=
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diff changeset
689 "ref">[50792] III&ordf; q. 78 a. 5 arg. 2</span></a> Praeterea, hoc
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diff changeset
690 pronomen hoc facit demonstrationem ad sensum. Sed species
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diff changeset
691 sensibiles quae sunt in hoc sacramento neque sunt ipsum corpus
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parents: 26
diff changeset
692 Christi, neque sunt accidentia corporis Christi. Ergo haec locutio
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diff changeset
693 non potest esse vera, <i>hoc est corpus meum</i>.</p>
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diff changeset
694 <p title="III q. 78 a. 5 arg. 3"><a name="50793"><span class=
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diff changeset
695 "ref">[50793] III&ordf; q. 78 a. 5 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
696 haec verba, sicut supra dictum est, sua significatione efficiunt
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parents: 26
diff changeset
697 conversionem panis in corpus Christi. Sed causa effectiva
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parents: 26
diff changeset
698 praeintelligitur effectui. Ergo significatio horum verborum
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diff changeset
699 praeintelligitur conversioni panis in corpus Christi. Sed ante
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diff changeset
700 conversionem haec est falsa, hoc est corpus meum. Ergo simpliciter
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diff changeset
701 est iudicandum quod sit falsa. Et eadem ratio est de hac locutione,
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diff changeset
702 hic est calix sanguinis mei et cetera.</p>
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diff changeset
703 <p title="III q. 78 a. 5 s. c."><a name="50794"><span class=
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diff changeset
704 "ref">[50794] III&ordf; q. 78 a. 5 s. c.</span></a> Sed contra est
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diff changeset
705 quod haec verba proferuntur ex persona Christi, qui de se dicit,
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diff changeset
706 Ioan. XIV, ego sum veritas.</p>
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diff changeset
707 <p title="III q. 78 a. 5 co."><a name="50795"><span class=
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diff changeset
708 "ref">[50795] III&ordf; q. 78 a. 5 co.</span></a> Respondeo
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diff changeset
709 dicendum quod circa hoc multiplex fuit opinio. Quidam enim dixerunt
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diff changeset
710 quod in hac locutione, hoc est corpus meum, haec dictio hoc
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diff changeset
711 importat demonstrationem ut conceptam, non ut exercitam, quia tota
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diff changeset
712 ista locutio sumitur materialiter, cum recitative proferatur;
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diff changeset
713 recitat enim sacerdos Christum dixisse, hoc est corpus meum. Sed
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diff changeset
714 hoc stare non potest. Quia secundum hoc, verba non applicarentur ad
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parents: 26
diff changeset
715 materiam corporalem praesentem, et ita non perficeretur
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parents: 26
diff changeset
716 sacramentum, dicit enim Augustinus, super Ioan., <i>accedit verbum
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diff changeset
717 ad elementum et fit sacramentum</i>. Et ex hoc totaliter non
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diff changeset
718 evitatur difficultas huius quaestionis, quia eaedem rationes manent
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parents: 26
diff changeset
719 circa primam prolationem qua Christus haec verba protulit; quia
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diff changeset
720 manifestum est quod non materialiter, sed significative sumebantur.
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diff changeset
721 Et ideo dicendum est quod etiam quando proferuntur a sacerdote,
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diff changeset
722 significative, et non tantum materialiter accipiuntur. Nec obstat
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diff changeset
723 quod sacerdos etiam recitative profert quasi a Christo dicta. Quia
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diff changeset
724 propter infinitam virtutem Christi, sicut ex contactu carnis suae
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diff changeset
725 vis regenerativa pervenit non solum ad illas aquas quae Christum
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diff changeset
726 tetigerunt, sed ad omnes ubique terrarum per omnia futura saecula;
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diff changeset
727 ita etiam ex prolatione ipsius Christi haec verba virtutem
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diff changeset
728 consecrativam sunt consecuta a quocumque sacerdote dicantur, ac si
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diff changeset
729 Christus ea praesentialiter proferret. Et ideo alii dixerunt quod
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diff changeset
730 haec dictio hoc in hac locutione facit demonstrationem, non ad
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diff changeset
731 sensum, sed ad intellectum, ut sit sensus, hoc est corpus meum,
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diff changeset
732 idest, significatum per hoc est corpus meum. Sed nec hoc stare
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diff changeset
733 potest. Quia, cum in sacramentis hoc efficiatur quod significatur,
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diff changeset
734 non fieret per hanc formam ut corpus Christi sit in hoc sacramento
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diff changeset
735 secundum veritatem, sed solum sicut in signo. Quod est haereticum,
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diff changeset
736 ut supra dictum est. Et ideo alii dixerunt quod haec dictio hoc
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diff changeset
737 facit demonstrationem ad sensum, sed intelligitur haec demonstratio
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parents: 26
diff changeset
738 non pro illo instanti locutionis quo profertur haec dictio, sed pro
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diff changeset
739 ultimo instanti locutionis, sicut, cum aliquis dicit, nunc taceo,
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diff changeset
740 hoc adverbium nunc facit demonstrationem pro instanti immediate
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parents: 26
diff changeset
741 sequenti locutionem; est enim sensus, statim dictis his verbis,
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diff changeset
742 taceo. Sed nec hoc stare potest. Quia secundum hoc, huius
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diff changeset
743 locutionis est sensus, corpus meum est corpus meum. Quod praedicta
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diff changeset
744 locutio non facit, quia hoc fuit etiam ante prolationem verborum.
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diff changeset
745 Unde neque hoc praedicta locutio significat. Et ideo aliter
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diff changeset
746 dicendum est quod, sicut praedictum est, haec locutio habet
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diff changeset
747 virtutem factivam conversionis panis in corpus Christi. Et ideo
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diff changeset
748 comparatur ad alias locutiones, quae habent solum vim
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diff changeset
749 significativam et non factivam, sicut comparatur conceptio
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diff changeset
750 intellectus practici, quae est factiva rei, conceptioni intellectus
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diff changeset
751 nostri speculativi, quae est accepta a rebus, nam <i>voces sunt
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diff changeset
752 signa intellectuum</i>, secundum philosophum. Et ideo, sicut
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diff changeset
753 conceptio intellectus practici non praesupponit rem conceptam, sed
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diff changeset
754 facit eam, ita veritas huius locutionis non praesupponit rem
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diff changeset
755 significatam, sed facit eam, sic enim se habet verbum Dei ad res
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diff changeset
756 factas per verbum. Haec autem conversio non fit successive, sed in
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diff changeset
757 instanti, sicut dictum est. Et ideo oportet quidem intelligere
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diff changeset
758 praedictam locutionem secundum ultimum instans prolationis
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diff changeset
759 verborum, non tamen ita quod praesupponatur ex parte subiecti id
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diff changeset
760 quod est terminus conversionis, scilicet quod corpus Christi sit
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diff changeset
761 corpus Christi; neque etiam illud quod fuit ante conversionem,
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diff changeset
762 scilicet panis; sed id quod communiter se habet quantum ad
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diff changeset
763 utrumque, scilicet contentum in generali sub istis speciebus. Non
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diff changeset
764 enim faciunt haec verba quod corpus Christi sit corpus Christi;
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diff changeset
765 neque quod panis sit corpus Christi; sed quod contentum sub his
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diff changeset
766 speciebus, quod prius erat panis, sit corpus Christi. Et ideo
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diff changeset
767 signanter non dicit dominus, hic panis est corpus meum, quod esset
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diff changeset
768 secundum intellectum secundae opinionis; neque, hoc corpus meum est
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diff changeset
769 corpus meum, quod esset secundum intellectum tertiae; sed in
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diff changeset
770 generali, hoc est corpus meum, nullo nomine apposito ex parte
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diff changeset
771 subiecti, sed solo pronomine, quod significat substantiam in
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diff changeset
772 communi sine qualitate, idest forma determinata.</p>
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diff changeset
773 <p title="III q. 78 a. 5 ad 1"><a name="50796"><span class=
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diff changeset
774 "ref">[50796] III&ordf; q. 78 a. 5 ad 1</span></a> Ad primum ergo
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diff changeset
775 dicendum quod haec dictio hoc demonstrat substantiam, sed absque
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diff changeset
776 determinatione propriae naturae, sicut dictum est.</p>
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diff changeset
777 <p title="III q. 78 a. 5 ad 2"><a name="50797"><span class=
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diff changeset
778 "ref">[50797] III&ordf; q. 78 a. 5 ad 2</span></a> Ad secundum
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diff changeset
779 dicendum quod hoc pronomen hoc non demonstrat ipsa accidentia, sed
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diff changeset
780 substantiam sub accidentibus contentam, quae primo fuit panis, et
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diff changeset
781 postea est corpus Christi, quod, licet non informetur his
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diff changeset
782 accidentibus, tamen sub eis continetur.</p>
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diff changeset
783 <p title="III q. 78 a. 5 ad 3"><a name="50798"><span class=
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diff changeset
784 "ref">[50798] III&ordf; q. 78 a. 5 ad 3</span></a> Ad tertium
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diff changeset
785 dicendum quod significatio huius locutionis praeintelligitur rei
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diff changeset
786 significatae ordine naturae, sicut causa naturaliter est prior
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diff changeset
787 effectu, non tamen ordine temporis, quia haec causa simul habet
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diff changeset
788 secum suum effectum. Et hoc sufficit ad veritatem locutionis.</p>
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diff changeset
789 <br />
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diff changeset
790 <div class="E">Articulus 6</div>
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diff changeset
791 <p title="III q. 78 a. 6 arg. 1"><a name="50799"><span class=
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diff changeset
792 "ref">[50799] III&ordf; q. 78 a. 6 arg. 1</span></a> Ad sextum sic
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diff changeset
793 proceditur. Videtur quod forma consecrationis panis non consequatur
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diff changeset
794 effectum suum quousque perficiatur forma consecrationis vini. Sicut
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diff changeset
795 enim per consecrationem panis incipit esse corpus Christi sub hoc
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diff changeset
796 sacramento, ita per consecrationem vini incipit esse sanguis. Si
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diff changeset
797 ergo verba consecrationis panis haberent effectum suum ante
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parents: 26
diff changeset
798 consecrationem vini, sequeretur quod in hoc sacramento inciperet
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diff changeset
799 esse corpus Christi exsangue. Quod est inconveniens.</p>
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diff changeset
800 <p title="III q. 78 a. 6 arg. 2"><a name="50800"><span class=
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diff changeset
801 "ref">[50800] III&ordf; q. 78 a. 6 arg. 2</span></a> Praeterea,
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diff changeset
802 unum sacramentum unum habet complementum, unde, licet in Baptismo
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diff changeset
803 sint tres immersiones, non tamen prima immersio consequitur suum
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diff changeset
804 effectum quousque tertia fuerit terminata. Sed totum hoc
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parents: 26
diff changeset
805 sacramentum est unum, ut supra dictum est. Ergo verba quibus
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diff changeset
806 consecratur panis, non consequuntur suum effectum sine verbis
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diff changeset
807 sacramentalibus quibus consecratur vinum.</p>
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diff changeset
808 <p title="III q. 78 a. 6 arg. 3"><a name="50801"><span class=
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diff changeset
809 "ref">[50801] III&ordf; q. 78 a. 6 arg. 3</span></a> Praeterea, in
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diff changeset
810 ipsa forma consecrationis panis sunt plura verba, quorum prima non
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diff changeset
811 consequuntur effectum nisi prolato ultimo, sicut dictum est. Ergo,
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diff changeset
812 pari ratione, nec verba quibus consecratur corpus Christi habent
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diff changeset
813 effectum, nisi prolatis verbis quibus sanguis Christi
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diff changeset
814 consecratur.</p>
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diff changeset
815 <p title="III q. 78 a. 6 s. c."><a name="50802"><span class=
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diff changeset
816 "ref">[50802] III&ordf; q. 78 a. 6 s. c.</span></a> Sed contra est
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diff changeset
817 quod, statim dictis verbis consecrationis panis, hostia consecrata
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diff changeset
818 proponitur populo adoranda. Quod non fieret si non esset ibi corpus
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diff changeset
819 Christi, quia hoc ad idololatriam pertineret. Ergo verba
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diff changeset
820 consecrationis suum effectum consequuntur antequam proferantur
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diff changeset
821 verba consecrationis vini.</p>
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diff changeset
822 <p title="III q. 78 a. 6 co."><a name="50803"><span class=
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diff changeset
823 "ref">[50803] III&ordf; q. 78 a. 6 co.</span></a> Respondeo
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diff changeset
824 dicendum quod quidam antiqui doctores dixerunt quod hae duae
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diff changeset
825 formae, scilicet consecrationis panis et vini, se invicem expectant
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diff changeset
826 in agendo, ita scilicet quod prima non perficit suum effectum
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diff changeset
827 antequam secunda proferatur. Sed hoc stare non potest. Quia, sicut
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diff changeset
828 dictum est, ad veritatem huius locutionis, hoc est corpus meum,
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diff changeset
829 requiritur, propter verbum praesentis temporis, quod res
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diff changeset
830 significata simul tempore sit cum ipsa significatione locutionis,
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diff changeset
831 alioquin, si in futurum expectaretur res significata, apponeretur
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diff changeset
832 verbum futuri temporis, non autem verbum praesentis; ita scilicet
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diff changeset
833 quod non diceretur, hoc est corpus meum, sed, hoc erit corpus meum.
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diff changeset
834 Significatio autem huius locutionis completur statim completa
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diff changeset
835 prolatione horum verborum. Et ideo oportet rem significatam statim
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836 adesse, quae quidem est effectus huius sacramenti, alioquin locutio
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837 non esset vera. Est etiam haec positio contra ritum Ecclesiae, quae
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838 statim post prolationem verborum corpus Christi adorat. Unde
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839 dicendum est quod prima forma non expectat secundam in agendo, sed
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840 statim habet suum effectum.</p>
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841 <p title="III q. 78 a. 6 ad 1"><a name="50804"><span class=
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842 "ref">[50804] III&ordf; q. 78 a. 6 ad 1</span></a> Ad primum ergo
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843 dicendum quod ex hac ratione videntur fuisse decepti illi qui
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844 praedictam positionem posuerunt. Unde intelligendum est quod, facta
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845 consecratione panis, est quidem corpus Christi ibi ex vi
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846 sacramenti, et sanguis ex reali concomitantia; sed postmodum, post
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847 consecrationem vini, fit ibi e converso sanguis Christi ex vi
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848 sacramenti, corpus autem Christi ex reali concomitantia; ita quod
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849 totus Christus est sub utraque specie, sicut supra dictum est.</p>
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850 <p title="III q. 78 a. 6 ad 2"><a name="50805"><span class=
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851 "ref">[50805] III&ordf; q. 78 a. 6 ad 2</span></a> Ad secundum
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852 dicendum quod hoc sacramentum est unum perfectione, sicut supra
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853 dictum est, inquantum scilicet constituitur ex duobus, scilicet ex
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854 cibo et potu, quorum utrumque per se habet suam perfectionem. Sed
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855 tres immersiones Baptismi ordinantur ad unum simplicem effectum. Et
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856 ideo non est simile.</p>
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857 <p title="III q. 78 a. 6 ad 3"><a name="50806"><span class=
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858 "ref">[50806] III&ordf; q. 78 a. 6 ad 3</span></a> Ad tertium
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859 dicendum quod diversa verba quae sunt in forma consecrationis
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860 panis, constituunt veritatem unius locutionis, non autem verba
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861 diversarum formarum. Et ideo non est simile.</p>
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862 <div class="centro"><br />
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863 <p><a href="sth4074.html"><img src="icons/ageretro.gif" width="19"
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864 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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865 <a href="sth4079.html"><img src="icons/ageultra.gif" width="19"
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866 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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867 <br />
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868 <hr />
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869 <br />
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870 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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871 hanc editionem<br />
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872 Iura omnia asservantur<br />
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873 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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874 style="text-decoration=none">49644264</a></address>
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875 </div>
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876 </body>
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877 </html>