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annotate summa/latin/sth4080.html @ 46:6cfdc13efd8a

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author ht
date Sun, 20 Dec 2009 22:10:12 +0000
parents 544e12f679ad
children d777cc3962f2
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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.
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23 80-81</title>
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24 </head>
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25 <body>
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26 <a href="http://www.corpusthomisticum.org/"></a>
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27 <div class="tres">CORPUS THOMISTICUM</div>
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28 <div class="uno">Sancti Thomae de Aquino</div>
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29 <div class="uno">Summa Theologiae</div>
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30 <div class="dos">tertia pars a quaestione LXXX ad quaestionem
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31 LXXXI</div>
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32 <br />
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33 <div class="centro">
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34 <table align="center" summary="Imago">
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35 <tr>
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36 <th><img src="icons/bene180.jpg" width="204" height="180" border=
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37 "0" alt="Thomas de Aquino a Sassetta depictus" align=
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38 "middle" /></th>
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39 </tr>
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40 </table>
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41 <br />
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42 <span class="tres">Textum Leoninum Romae 1906 editum<br />
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43 ac automato translatum a Roberto Busa SJ in taenias
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44 magneticas<br />
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45 denuo recognovit Enrique Alarc&oacute;n atque instruxit<br />
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46 <br /></span><br />
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47 <hr />
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48 <br />
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49 <p><a href="sth4079.html"><img src="icons/ageretro.gif" width="19"
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50 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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51 <a href="sth4082.html"><img src="icons/ageultra.gif" width="19"
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52 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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53 <script language="JavaScript" type="text/javascript">
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54 //<![CDATA[
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55 <!--
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56 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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139 document.write('<OPTION VALUE="#50946">III&ordf; q. 80 a. 8 ad 2');
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140 document.write('<OPTION VALUE="#50947">III&ordf; q. 80 a. 8 ad 3');
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141 document.write('<OPTION VALUE="#50948">III&ordf; q. 80 a. 8 ad 4');
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142 document.write('<OPTION VALUE="#50949">III&ordf; q. 80 a. 8 ad 5');
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143 document.write('<OPTION VALUE="#50950">III&ordf; q. 80 a. 8 ad 6');
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144 document.write('<OPTION VALUE="#50951">III&ordf; q. 80 a. 9 arg. 1');
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145 document.write('<OPTION VALUE="#50952">III&ordf; q. 80 a. 9 arg. 2');
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146 document.write('<OPTION VALUE="#50953">III&ordf; q. 80 a. 9 arg. 3');
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147 document.write('<OPTION VALUE="#50954">III&ordf; q. 80 a. 9 s. c.');
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148 document.write('<OPTION VALUE="#50955">III&ordf; q. 80 a. 9 co.');
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149 document.write('<OPTION VALUE="#50956">III&ordf; q. 80 a. 9 ad 1');
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150 document.write('<OPTION VALUE="#50957">III&ordf; q. 80 a. 9 ad 2');
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151 document.write('<OPTION VALUE="#50958">III&ordf; q. 80 a. 9 ad 3');
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152 document.write('<OPTION VALUE="#50959">III&ordf; q. 80 a. 10 arg. 1');
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153 document.write('<OPTION VALUE="#50960">III&ordf; q. 80 a. 10 arg. 2');
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154 document.write('<OPTION VALUE="#50961">III&ordf; q. 80 a. 10 arg. 3');
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155 document.write('<OPTION VALUE="#50962">III&ordf; q. 80 a. 10 arg. 4');
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156 document.write('<OPTION VALUE="#50963">III&ordf; q. 80 a. 10 arg. 5');
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157 document.write('<OPTION VALUE="#50964">III&ordf; q. 80 a. 10 s. c.');
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158 document.write('<OPTION VALUE="#50965">III&ordf; q. 80 a. 10 co.');
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159 document.write('<OPTION VALUE="#50966">III&ordf; q. 80 a. 10 ad 1');
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160 document.write('<OPTION VALUE="#50967">III&ordf; q. 80 a. 10 ad 2');
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161 document.write('<OPTION VALUE="#50968">III&ordf; q. 80 a. 10 ad 3');
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162 document.write('<OPTION VALUE="#50969">III&ordf; q. 80 a. 10 ad 4');
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163 document.write('<OPTION VALUE="#50970">III&ordf; q. 80 a. 10 ad 5');
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164 document.write('<OPTION VALUE="#50971">III&ordf; q. 80 a. 11 arg. 1');
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165 document.write('<OPTION VALUE="#50972">III&ordf; q. 80 a. 11 arg. 2');
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166 document.write('<OPTION VALUE="#50973">III&ordf; q. 80 a. 11 arg. 3');
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167 document.write('<OPTION VALUE="#50974">III&ordf; q. 80 a. 11 s. c.');
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168 document.write('<OPTION VALUE="#50975">III&ordf; q. 80 a. 11 co.');
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169 document.write('<OPTION VALUE="#50976">III&ordf; q. 80 a. 11 ad 1');
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170 document.write('<OPTION VALUE="#50977">III&ordf; q. 80 a. 11 ad 2');
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171 document.write('<OPTION VALUE="#50978">III&ordf; q. 80 a. 11 ad 3');
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172 document.write('<OPTION VALUE="#50979">III&ordf; q. 80 a. 12 arg. 1');
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173 document.write('<OPTION VALUE="#50980">III&ordf; q. 80 a. 12 arg. 2');
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174 document.write('<OPTION VALUE="#50981">III&ordf; q. 80 a. 12 arg. 3');
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175 document.write('<OPTION VALUE="#50982">III&ordf; q. 80 a. 12 s. c.');
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176 document.write('<OPTION VALUE="#50983">III&ordf; q. 80 a. 12 co.');
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177 document.write('<OPTION VALUE="#50984">III&ordf; q. 80 a. 12 ad 1');
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178 document.write('<OPTION VALUE="#50985">III&ordf; q. 80 a. 12 ad 2');
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179 document.write('<OPTION VALUE="#50986">III&ordf; q. 80 a. 12 ad 3');
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180 document.write('<OPTION VALUE="#50987">III&ordf; q. 81 pr.');
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181 document.write('<OPTION VALUE="#50988">III&ordf; q. 81 a. 1 arg. 1');
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182 document.write('<OPTION VALUE="#50989">III&ordf; q. 81 a. 1 arg. 2');
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183 document.write('<OPTION VALUE="#50990">III&ordf; q. 81 a. 1 arg. 3');
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184 document.write('<OPTION VALUE="#50991">III&ordf; q. 81 a. 1 s. c.');
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185 document.write('<OPTION VALUE="#50992">III&ordf; q. 81 a. 1 co.');
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186 document.write('<OPTION VALUE="#50993">III&ordf; q. 81 a. 1 ad 1');
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187 document.write('<OPTION VALUE="#50994">III&ordf; q. 81 a. 1 ad 2');
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188 document.write('<OPTION VALUE="#50995">III&ordf; q. 81 a. 1 ad 3');
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189 document.write('<OPTION VALUE="#50996">III&ordf; q. 81 a. 2 arg. 1');
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190 document.write('<OPTION VALUE="#50997">III&ordf; q. 81 a. 2 arg. 2');
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191 document.write('<OPTION VALUE="#50998">III&ordf; q. 81 a. 2 arg. 3');
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192 document.write('<OPTION VALUE="#50999">III&ordf; q. 81 a. 2 s. c.');
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193 document.write('<OPTION VALUE="#51000">III&ordf; q. 81 a. 2 co.');
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194 document.write('<OPTION VALUE="#51001">III&ordf; q. 81 a. 2 ad 1');
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195 document.write('<OPTION VALUE="#51002">III&ordf; q. 81 a. 2 ad 2');
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196 document.write('<OPTION VALUE="#51003">III&ordf; q. 81 a. 2 ad 3');
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197 document.write('<OPTION VALUE="#51004">III&ordf; q. 81 a. 3 arg. 1');
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198 document.write('<OPTION VALUE="#51005">III&ordf; q. 81 a. 3 arg. 2');
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199 document.write('<OPTION VALUE="#51006">III&ordf; q. 81 a. 3 arg. 3');
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200 document.write('<OPTION VALUE="#51007">III&ordf; q. 81 a. 3 s. c.');
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201 document.write('<OPTION VALUE="#51008">III&ordf; q. 81 a. 3 co.');
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202 document.write('<OPTION VALUE="#51009">III&ordf; q. 81 a. 3 ad 1');
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203 document.write('<OPTION VALUE="#51010">III&ordf; q. 81 a. 3 ad 2');
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204 document.write('<OPTION VALUE="#51011">III&ordf; q. 81 a. 3 ad 3');
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205 document.write('<OPTION VALUE="#51012">III&ordf; q. 81 a. 4 arg. 1');
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206 document.write('<OPTION VALUE="#51013">III&ordf; q. 81 a. 4 arg. 2');
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207 document.write('<OPTION VALUE="#51014">III&ordf; q. 81 a. 4 arg. 3');
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208 document.write('<OPTION VALUE="#51015">III&ordf; q. 81 a. 4 s. c.');
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209 document.write('<OPTION VALUE="#51016">III&ordf; q. 81 a. 4 co.');
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210 document.write('<OPTION VALUE="#51017">III&ordf; q. 81 a. 4 ad 1');
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211 document.write('<OPTION VALUE="#51018">III&ordf; q. 81 a. 4 ad 2');
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212 document.write('<OPTION VALUE="#51019">III&ordf; q. 81 a. 4 ad 3');
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213 document.write('<\/SELECT>');
26
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214 document.write('<BR><BR>');
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215 document.write('<INPUT TYPE="button" VALUE="Agedum" ONCLICK="go()">');
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216 document.write('<\/FORM>');
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217 // -->
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218 //]]>
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219 </script><br />
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220 <hr />
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221 <br /></div>
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222 <div class="D">Quaestio 80</div>
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223 <div class="G">Prooemium</div>
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224 <p title="III q. 80 pr."><a name="50872"><span class="ref">[50872]
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225 III&ordf; q. 80 pr.</span></a> Deinde considerandum est de usu sive
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226 sumptione huius sacramenti. Et primo, in communi; secundo, quomodo
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227 Christus est usus hoc sacramento. Circa primum quaeruntur duodecim.
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228 Primo, utrum sint duo modi manducandi hoc sacramentum, scilicet
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229 sacramentaliter et spiritualiter. Secundo, utrum soli homini
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230 conveniat manducare spiritualiter. Tertio, utrum solius hominis
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231 iusti sit manducare sacramentaliter. Quarto, utrum peccator
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232 manducans sacramentaliter peccet. Quinto, de quantitate huius
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233 peccati. Sexto, utrum peccator accedens ad hoc sacramentum sit
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234 repellendus. Septimo, utrum nocturna pollutio impediat hominem a
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235 sumptione huius sacramenti. Octavo, utrum sit solum a ieiunis
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236 sumendum. Nono, utrum sit exhibendum non habentibus usum rationis.
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237 Decimo, utrum sit quotidie sumendum. Undecimo, utrum liceat omnino
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238 abstinere. Duodecimo, utrum liceat percipere corpus sine
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239 sanguine.</p>
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240 <br />
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241 <div class="E">Articulus 1</div>
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242 <p title="III q. 80 a. 1 arg. 1"><a name="50873"><span class=
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243 "ref">[50873] III&ordf; q. 80 a. 1 arg. 1</span></a> Ad primum sic
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244 proceditur. Videtur quod non debeant distingui duo modi manducandi
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245 corpus Christi, scilicet spiritualiter et sacramentaliter. Sicut
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246 enim Baptismus est spiritualis regeneratio, secundum illud Ioan.
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247 III, <i>nisi quis renatus fuerit ex aqua et spiritu sancto</i>
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248 etc., ita etiam hoc sacramentum est cibus spiritualis, unde
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249 dominus, loquens de hoc sacramento, dicit, Ioan. VI, <i>verba quae
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250 ego locutus sum vobis, spiritus et vita sunt</i>. Sed circa
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251 Baptismum non distinguitur duplex modus sumendi, scilicet
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252 sacramentalis et spiritualis. Ergo neque circa hoc sacramentum
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253 debet haec distinctio adhiberi.</p>
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254 <p title="III q. 80 a. 1 arg. 2"><a name="50874"><span class=
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255 "ref">[50874] III&ordf; q. 80 a. 1 arg. 2</span></a> Praeterea, ea
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256 quorum unum est propter alterum, non debent ad invicem dividi, quia
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257 unum ab alio speciem trahit. Sed sacramentalis manducatio ordinatur
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258 ad spiritualem sicut ad finem. Non ergo debet sacramentalis
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259 manducatio contra spiritualem dividi.</p>
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260 <p title="III q. 80 a. 1 arg. 3"><a name="50875"><span class=
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261 "ref">[50875] III&ordf; q. 80 a. 1 arg. 3</span></a> Praeterea, ea
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262 quorum unum non potest esse sine altero, non debent contra se
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263 dividi. Sed videtur quod nullus possit manducare spiritualiter nisi
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264 etiam sacramentaliter manducet, alioquin antiqui patres hoc
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265 sacramentum spiritualiter manducassent. Frustra etiam esset
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266 sacramentalis manducatio, si sine ea spiritualis esse posset. Non
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267 ergo convenienter distinguitur duplex manducatio, scilicet
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268 sacramentalis et spiritualis.</p>
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269 <p title="III q. 80 a. 1 s. c."><a name="50876"><span class=
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270 "ref">[50876] III&ordf; q. 80 a. 1 s. c.</span></a> Sed contra est
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271 quod, super illud I Cor. XI, <i>qui manducat et bibit indigne</i>
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272 etc., dicit Glossa, <i>duos dicimus esse modos manducandi, unum
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273 sacramentalem, et alium spiritualem</i>.</p>
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274 <p title="III q. 80 a. 1 co."><a name="50877"><span class=
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275 "ref">[50877] III&ordf; q. 80 a. 1 co.</span></a> Respondeo
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276 dicendum quod in sumptione huius sacramenti duo sunt consideranda,
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277 scilicet ipsum sacramentum, et effectus ipsius, de quorum utroque
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278 supra iam dictum est. Perfectus igitur modus sumendi hoc
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279 sacramentum est quando aliquis ita hoc sacramentum suscipit quod
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280 percipit eius effectum. Contingit autem quandoque, sicut supra
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281 dictum est, quod aliquis impeditur a percipiendo effectum huius
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282 sacramenti, et talis sumptio huius sacramenti est imperfecta. Sicut
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283 igitur perfectum contra imperfectum dividitur, ita sacramentalis
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284 manducatio, per quam sumitur solum sacramentum sine effectu ipsius,
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285 dividitur contra spiritualem manducationem, per quam aliquis
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286 percipit effectum huius sacramenti quo spiritualiter homo Christo
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287 coniungitur per fidem et caritatem.</p>
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288 <p title="III q. 80 a. 1 ad 1"><a name="50878"><span class=
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289 "ref">[50878] III&ordf; q. 80 a. 1 ad 1</span></a> Ad primum ergo
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290 dicendum quod etiam circa Baptismum, et alia huiusmodi sacramenta,
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291 similis distinctio adhibetur, nam quidam suscipiunt tantum
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292 sacramentum, quidam vero sacramentum et rem sacramenti. Hic tamen
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293 differt quia, cum alia sacramenta perficiantur in usu materiae,
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294 percipere sacramentum est ipsa perfectio sacramenti, hoc autem
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295 sacramentum perficitur in consecratione materiae, et ideo uterque
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296 usus est consequens hoc sacramentum. In Baptismo autem, et aliis
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297 sacramentis characterem imprimentibus, illi qui accipiunt
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298 sacramentum, recipiunt aliquem spiritualem effectum, scilicet
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299 characterem, quod non accidit in hoc sacramento. Et ideo magis in
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300 hoc sacramento distinguitur usus sacramentalis a spirituali quam in
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301 Baptismo.</p>
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302 <p title="III q. 80 a. 1 ad 2"><a name="50879"><span class=
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303 "ref">[50879] III&ordf; q. 80 a. 1 ad 2</span></a> Ad secundum
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304 dicendum quod sacramentalis manducatio quae pertingit ad
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305 spiritualem, non dividitur contra spiritualem, sed includitur ab
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306 ea. Sed illa sacramentalis manducatio contra spiritualem dividitur
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307 quae effectum non consequitur, sicut imperfectum quod non pertingit
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308 ad perfectionem speciei, dividitur contra perfectum.</p>
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309 <p title="III q. 80 a. 1 ad 3"><a name="50880"><span class=
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310 "ref">[50880] III&ordf; q. 80 a. 1 ad 3</span></a> Ad tertium
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311 dicendum quod, sicut supra dictum est, effectus sacramenti potest
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312 ab aliquo percipi, si sacramentum habeatur in voto, quamvis non
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313 habeatur in re. Et ideo, sicut aliqui baptizantur Baptismo
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314 flaminis, propter desiderium Baptismi, antequam baptizentur
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315 Baptismo aquae; ita etiam aliqui manducant spiritualiter hoc
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316 sacramentum antequam sacramentaliter sumant. Sed hoc contingit
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317 dupliciter. Uno modo, propter desiderium sumendi ipsum sacramentum,
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318 et hoc modo dicuntur baptizari et manducare spiritualiter et non
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319 sacramentaliter, illi qui desiderant sumere haec sacramenta iam
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320 instituta. Alio modo, propter figuram, sicut dicit apostolus, I
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321 Cor. X, quod antiqui patres <i>baptizati sunt in nube et in mari,
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322 et quod spiritualem escam manducaverunt et spiritualem potum
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323 biberunt</i>. Nec tamen frustra adhibetur sacramentalis manducatio,
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324 quia plenius inducit sacramenti effectum ipsa sacramenti susceptio
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325 quam solum desiderium, sicut supra circa Baptismum dictum est.</p>
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326 <br />
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327 <div class="E">Articulus 2</div>
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328 <p title="III q. 80 a. 2 arg. 1"><a name="50881"><span class=
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329 "ref">[50881] III&ordf; q. 80 a. 2 arg. 1</span></a> Ad secundum
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330 sic proceditur. Videtur quod non solius hominis sit hoc sacramentum
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331 sumere spiritualiter, sed etiam Angelorum. Quia super illud Psalmi,
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332 <i>panem Angelorum manducavit homo</i>, dicit Glossa, <i>idest,
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333 corpus Christi, qui est vere cibus Angelorum</i>. Sed hoc non esset
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334 si Angeli spiritualiter Christum non manducarent. Ergo Angeli
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335 spiritualiter Christum manducant.</p>
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336 <p title="III q. 80 a. 2 arg. 2"><a name="50882"><span class=
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337 "ref">[50882] III&ordf; q. 80 a. 2 arg. 2</span></a> Praeterea,
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338 Augustinus dicit, super Ioan., <i>hunc cibum et potum societatem
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339 vult intelligi corporis et membrorum suorum, quod est Ecclesia in
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340 praedestinatis</i>. Sed ad istam societatem non solum pertinent
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341 homines, sed etiam sancti Angeli. Ergo etiam sancti Angeli
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342 spiritualiter manducant.</p>
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343 <p title="III q. 80 a. 2 arg. 3"><a name="50883"><span class=
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344 "ref">[50883] III&ordf; q. 80 a. 2 arg. 3</span></a> Praeterea,
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345 Augustinus, in libro de verbis domini, dicit, <i>spiritualiter
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346 manducandus est Christus, quomodo ipse dicit, qui manducat meam
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347 carnem et bibit meum sanguinem, in me manet et ego in eo</i>. Sed
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348 hoc convenit non solum hominibus, sed etiam sanctis Angelis, in
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349 quibus per caritatem est Christus, et ipsi in eo. Ergo videtur quod
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350 spiritualiter manducare non solum sit hominum, sed etiam
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351 Angelorum.</p>
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352 <p title="III q. 80 a. 2 s. c."><a name="50884"><span class=
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353 "ref">[50884] III&ordf; q. 80 a. 2 s. c.</span></a> Sed contra est
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354 quod Augustinus dicit, super Ioan., <i>panem de altari
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355 spiritualiter manducate, innocentiam ad altare portate</i>. Sed
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356 Angelorum non est accedere ad altare, tanquam aliquid inde
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357 sumpturi. Ergo Angelorum non est spiritualiter manducare.</p>
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358 <p title="III q. 80 a. 2 co."><a name="50885"><span class=
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359 "ref">[50885] III&ordf; q. 80 a. 2 co.</span></a> Respondeo
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360 dicendum quod in hoc sacramento continetur ipse Christus, non
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361 quidem in specie propria, sed in specie sacramenti. Dupliciter ergo
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362 contingit manducare spiritualiter. Uno modo, ipsum Christum prout
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363 in sua specie consistit. Et hoc modo Angeli spiritualiter manducant
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364 ipsum Christum, inquantum ei uniuntur fruitione caritatis perfectae
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365 et visione manifesta (quem panem expectamus in patria), non per
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366 fidem, sicut nos hic ei unimur. Alio modo contingit spiritualiter
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367 manducare Christum prout est sub speciebus huius sacramenti,
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368 inquantum scilicet aliquis credit in Christum cum desiderio sumendi
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369 hoc sacramentum. Et hoc non solum est manducare Christum
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370 spiritualiter, sed etiam spiritualiter manducare hoc sacramentum.
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371 Quod non competit Angelis. Et ideo Angeli, etsi spiritualiter
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372 manducent Christum, non convenit tamen eis spiritualiter manducare
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373 hoc sacramentum.</p>
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374 <p title="III q. 80 a. 2 ad 1"><a name="50886"><span class=
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375 "ref">[50886] III&ordf; q. 80 a. 2 ad 1</span></a> Ad primum ergo
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376 dicendum quod sumptio Christi sub hoc sacramento ordinatur, sicut
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377 ad finem, ad fruitionem patriae, qua Angeli eo fruuntur. Et quia ea
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378 quae sunt ad finem, derivantur a fine, inde est quod ista
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379 manducatio Christi qua eum sumimus sub hoc sacramento, quodammodo
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380 derivatur ab illa manducatione qua Angeli fruuntur Christo in
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381 patria. Et ideo dicitur homo manducare panem Angelorum, quia primo
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382 et principaliter est Angelorum, qui eo fruuntur in propria specie;
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383 secundario autem est hominum, qui Christum sub sacramento
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384 accipiunt.</p>
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385 <p title="III q. 80 a. 2 ad 2"><a name="50887"><span class=
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386 "ref">[50887] III&ordf; q. 80 a. 2 ad 2</span></a> Ad secundum
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387 dicendum quod ad societatem corporis mystici pertinent quidem et
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388 homines per fidem, Angeli autem per manifestam visionem. Sacramenta
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389 autem proportionantur fidei, per quam veritas videtur in speculo et
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390 in aenigmate. Et ideo hic, proprie loquendo, non Angelis, sed
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391 hominibus proprie convenit manducare spiritualiter hoc
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392 sacramentum.</p>
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393 <p title="III q. 80 a. 2 ad 3"><a name="50888"><span class=
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394 "ref">[50888] III&ordf; q. 80 a. 2 ad 3</span></a> Ad tertium
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395 dicendum quod Christus manet in hominibus secundum praesentem
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396 statum per fidem, sed in Angelis beatis est per manifestam
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397 visionem. Et ideo non est simile, sicut dictum est.</p>
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398 <br />
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399 <div class="E">Articulus 3</div>
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400 <p title="III q. 80 a. 3 arg. 1"><a name="50889"><span class=
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401 "ref">[50889] III&ordf; q. 80 a. 3 arg. 1</span></a> Ad tertium sic
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402 proceditur. Videtur quod nullus possit manducare Christum
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403 sacramentaliter nisi homo iustus. Dicit enim Augustinus, in libro
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404 de remedio poenitentiae <i>ut quid paras dentem et ventrem? Crede,
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405 et manducasti. Credere enim in eum, hoc est panem vivum
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406 manducare</i>. Sed peccator non credit in eum, quia non habet fidem
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407 formatam, ad quam pertinet credere in Deum, ut in secunda parte
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408 habitum est. Ergo peccator non potest manducare hoc sacramentum,
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409 qui est panis vivus.</p>
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410 <p title="III q. 80 a. 3 arg. 2"><a name="50890"><span class=
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411 "ref">[50890] III&ordf; q. 80 a. 3 arg. 2</span></a> Praeterea, hoc
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412 sacramentum dicitur esse maxime sacramentum caritatis, ut supra
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413 dictum est. Sed, sicut infideles privantur fide, ita omnes
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414 peccatores sunt privati caritate. Infideles autem non videntur
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415 sacramentaliter posse sumere hoc sacramentum, cum in forma huius
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416 sacramenti dicatur, mysterium fidei. Ergo, pari ratione, nec
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417 aliquis peccatorum potest corpus Christi sacramentaliter
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418 manducare.</p>
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419 <p title="III q. 80 a. 3 arg. 3"><a name="50891"><span class=
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420 "ref">[50891] III&ordf; q. 80 a. 3 arg. 3</span></a> Praeterea,
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421 peccator magis est abominabilis Deo quam creatura irrationalis,
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422 dicitur enim in Psalmo de homine peccatore, <i>homo, cum in honore
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423 esset, non intellexit, comparatus est iumentis insipientibus, et
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424 similis factus est illis</i>. Sed animal brutum, puta mus aut
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425 canis, non potest sumere hoc sacramentum, sicut etiam non potest
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426 sumere sacramentum Baptismi. Ergo videtur quod, pari ratione, neque
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427 peccatores hoc sacramentum manducent.</p>
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428 <p title="III q. 80 a. 3 s. c."><a name="50892"><span class=
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429 "ref">[50892] III&ordf; q. 80 a. 3 s. c.</span></a> Sed contra est
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430 quod super illud Ioan. VI, <i>ut si quis manducaverit non
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431 moriatur</i>, dicit Augustinus, <i>multi de altari accipiunt, et
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432 accipiendo moriuntur, unde dicit apostolus, iudicium sibi manducat
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433 et bibit</i>. Sed non moriuntur sumendo nisi peccatores. Ergo
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434 peccatores corpus Christi sacramentaliter manducant, et non solum
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435 iusti.</p>
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436 <p title="III q. 80 a. 3 co."><a name="50893"><span class=
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437 "ref">[50893] III&ordf; q. 80 a. 3 co.</span></a> Respondeo
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438 dicendum quod circa hoc quidam antiqui erraverunt, dicentes quod
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439 corpus Christi nec etiam a peccatoribus sacramentaliter sumitur,
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440 sed, quam cito labiis peccatoris figitur, tam cito sub speciebus
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441 sacramentalibus desinit esse corpus Christi. Sed hoc est erroneum.
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442 Derogat enim veritati huius sacramenti, ad quam pertinet, sicut
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443 supra dictum est, quod, manentibus speciebus corpus Christi sub eis
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444 esse non desinat. Species autem manent quandiu substantia panis
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445 maneret si ibi adesset, ut supra dictum est. Manifestum est autem
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446 quod substantia panis assumpta a peccatore non statim esse desinit,
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447 sed manet quandiu per calorem naturalem digeratur. Unde tandiu
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448 corpus Christi sub speciebus sacramentalibus manet a peccatoribus
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449 sumptis. Unde dicendum est quod peccator sacramentaliter corpus
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450 Christi manducare potest, et non solum iustus.</p>
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451 <p title="III q. 80 a. 3 ad 1"><a name="50894"><span class=
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452 "ref">[50894] III&ordf; q. 80 a. 3 ad 1</span></a> Ad primum ergo
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453 dicendum quod verba illa, et similia, sunt intelligenda de
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diff changeset
454 spirituali manducatione, quae peccatoribus non convenit. Et ideo ex
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diff changeset
455 pravo intellectu horum verborum videtur praedictus error
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456 processisse, dum nescierunt distinguere inter corporalem et
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457 spiritualem manducationem.</p>
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diff changeset
458 <p title="III q. 80 a. 3 ad 2"><a name="50895"><span class=
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diff changeset
459 "ref">[50895] III&ordf; q. 80 a. 3 ad 2</span></a> Ad secundum
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diff changeset
460 dicendum quod etiam si infidelis sumat species sacramentales,
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diff changeset
461 corpus Christi sub sacramento sumit. Unde manducat Christum
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diff changeset
462 sacramentaliter, si ly sacramentaliter determinat verbum ex parte
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diff changeset
463 manducati. Si autem ex parte manducantis, tunc, proprie loquendo,
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diff changeset
464 non manducat sacramentaliter, quia non utitur eo quod accipit ut
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465 sacramento, sed ut simplici cibo. Nisi forte infidelis intenderet
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466 recipere id quod Ecclesia confert, licet non haberet fidem veram
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467 circa alios articulos, vel circa hoc sacramentum.</p>
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468 <p title="III q. 80 a. 3 ad 3"><a name="50896"><span class=
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469 "ref">[50896] III&ordf; q. 80 a. 3 ad 3</span></a> Ad tertium
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diff changeset
470 dicendum quod, etiam si mus aut canis hostiam consecratam manducet,
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diff changeset
471 substantia corporis Christi non desinet esse sub speciebus quandiu
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diff changeset
472 species illae manent, hoc est, quandiu substantia panis maneret,
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473 sicut etiam si proiiceretur in lutum. Nec hoc vergit in detrimentum
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474 dignitatis Christi, qui voluit a peccatoribus crucifigi absque
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475 diminutione suae dignitatis, praesertim cum mus aut canis non
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diff changeset
476 tangat ipsum corpus Christi secundum propriam speciem, sed solum
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477 secundum species sacramentales. Quidam autem dixerunt quod, statim
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diff changeset
478 cum sacramentum tangitur a mure vel cane, desinit ibi esse corpus
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479 Christi. Quod etiam derogat veritati sacramenti, sicut supra dictum
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480 est. Nec tamen dicendum est quod animal brutum sacramentaliter
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diff changeset
481 corpus Christi manducet, quia non est natum uti eo ut sacramento.
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482 Unde non sacramentaliter, sed per accidens corpus Christi manducat
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483 sicut manducaret ille qui sumeret hostiam consecratam quia nesciens
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484 eam esse consecratam. Et quia id quod est per accidens non cadit in
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485 divisione alicuius generis, ideo hic modus manducandi corpus
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486 Christi non ponitur tertius, praeter sacramentalem et
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487 spiritualem.</p>
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488 <br />
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diff changeset
489 <div class="E">Articulus 4</div>
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490 <p title="III q. 80 a. 4 arg. 1"><a name="50897"><span class=
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491 "ref">[50897] III&ordf; q. 80 a. 4 arg. 1</span></a> Ad quartum sic
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492 proceditur. Videtur quod peccator sumens corpus Christi
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493 sacramentaliter non peccet. Non enim est maioris dignitatis
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diff changeset
494 Christus sub specie sacramenti quam sub specie propria. Sed
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495 peccatores tangentes corpus Christi in substantia propria non
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496 peccabant, quin immo veniam peccatorum consequebantur, sicut
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diff changeset
497 legitur Luc. VII de muliere peccatrice; et Matth. XIV dicitur,
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498 <i>quicumque tetigerunt fimbriam vestimenti eius, salvi facti
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499 sunt</i>. Ergo non peccant, sed magis salutem consequuntur,
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500 sacramentum corporis Christi sumendo.</p>
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501 <p title="III q. 80 a. 4 arg. 2"><a name="50898"><span class=
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502 "ref">[50898] III&ordf; q. 80 a. 4 arg. 2</span></a> Praeterea, hoc
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503 sacramentum, sicut et alia, est quaedam spiritualis medicina. Sed
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diff changeset
504 medicina datur infirmis ad salutem, secundum illud Matth. IX,
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505 <i>non est opus valentibus medicus, sed male habentibus</i>.
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506 Infirmi autem vel male habentes spiritualiter sunt peccatores. Ergo
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507 hoc sacramentum sumi potest absque culpa.</p>
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508 <p title="III q. 80 a. 4 arg. 3"><a name="50899"><span class=
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509 "ref">[50899] III&ordf; q. 80 a. 4 arg. 3</span></a> Praeterea, hoc
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510 sacramentum, cum in se Christum contineat, est de maximis bonis.
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511 Maxima autem bona sunt, secundum Augustinum, in libro de Lib.
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512 Arbit., <i>quibus nullus male potest uti</i>. Nullus autem peccat
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513 nisi per abusum alicuius rei. Ergo nullus peccator sumens hoc
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514 sacramentum peccat.</p>
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515 <p title="III q. 80 a. 4 arg. 4"><a name="50900"><span class=
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diff changeset
516 "ref">[50900] III&ordf; q. 80 a. 4 arg. 4</span></a> Praeterea,
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517 sicut hoc sacramentum sentitur gustu et tactu, ita et visu. Si ergo
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518 peccator peccet ex eo quod sumit hoc sacramentum gustu et tactu,
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519 videtur quod etiam peccaret videndo. Quod patet esse falsum, cum
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520 Ecclesia omnibus hoc sacramentum videndum et adorandum proponat.
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521 Ergo peccator non peccat ex hoc quod manducat hoc sacramentum.</p>
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diff changeset
522 <p title="III q. 80 a. 4 arg. 5"><a name="50901"><span class=
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diff changeset
523 "ref">[50901] III&ordf; q. 80 a. 4 arg. 5</span></a> Praeterea,
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diff changeset
524 contingit quandoque quod aliquis peccator non habet conscientiam
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525 sui peccati. Nec tamen talis peccare videtur corpus Christi
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diff changeset
526 sumendo, quia, secundum hoc, omnes peccarent qui sumunt, quasi
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diff changeset
527 periculo se exponentes; cum apostolus dicit, I Cor. IV, <i>nihil
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528 mihi conscius sum, sed non in hoc iustificatus sum</i>. Non ergo
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diff changeset
529 videtur quod peccatori cedat in culpam si hoc sacramentum
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530 sumat.</p>
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diff changeset
531 <p title="III q. 80 a. 4 s. c."><a name="50902"><span class=
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diff changeset
532 "ref">[50902] III&ordf; q. 80 a. 4 s. c.</span></a> Sed contra est
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diff changeset
533 quod apostolus dicit, I Cor. XI, <i>qui manducat et bibit indigne,
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534 iudicium sibi manducat et bibit</i>. Dicit autem Glossa ibidem,
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diff changeset
535 <i>indigne manducat et bibit qui in crimine est, vel irreverenter
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536 tractat</i>. Ergo qui est in peccato mortali, si hoc sacramentum
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537 accipiat, damnationem acquirit, mortaliter peccans.</p>
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diff changeset
538 <p title="III q. 80 a. 4 co."><a name="50903"><span class=
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diff changeset
539 "ref">[50903] III&ordf; q. 80 a. 4 co.</span></a> Respondeo
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diff changeset
540 dicendum quod in hoc sacramento, sicut in aliis, id quod est
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diff changeset
541 sacramentum est signum eius quod est res sacramenti. Duplex autem
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542 est res huius sacramenti, sicut supra dictum est, una quidem quae
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543 est significata et contenta, scilicet ipse Christus; alia autem est
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diff changeset
544 significata et non contenta, scilicet corpus Christi mysticum, quod
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545 est societas sanctorum. Quicumque ergo hoc sacramentum sumit, ex
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diff changeset
546 hoc ipso significat se esse Christo unitum et membris eius
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547 incorporatum. Quod quidem fit per fidem formatam, quam nullus habet
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548 cum peccato mortali. Et ideo manifestum est quod quicumque cum
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549 peccato mortali hoc sacramentum sumit, falsitatem in hoc sacramento
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550 committit. Et ideo incurrit sacrilegium, tanquam sacramenti
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551 violator. Et propter hoc mortaliter peccat.</p>
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diff changeset
552 <p title="III q. 80 a. 4 ad 1"><a name="50904"><span class=
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diff changeset
553 "ref">[50904] III&ordf; q. 80 a. 4 ad 1</span></a> Ad primum ergo
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diff changeset
554 dicendum quod Christus in propria specie apparens non exhibebat se
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diff changeset
555 tangendum hominibus in signum spiritualis unionis ad ipsum, sicut
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556 exhibetur sumendus in hoc sacramento. Et ideo peccatores eum in
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diff changeset
557 propria specie tangentes non incurrebant crimen falsitatis circa
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558 divina, sicut peccatores sumentes hoc sacramentum. Et praeterea
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559 Christus adhuc gerebat similitudinem carnis peccati, et ideo
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560 convenienter se peccatoribus tangendum exhibebat. Sed, remota
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561 similitudine carnis peccati per gloriam resurrectionis se tangi
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562 prohibuit a muliere, quae defectum fidei circa ipsum patiebatur,
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563 secundum illud Ioan. XX, <i>noli me tangere, nondum enim ascendi ad
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564 patrem meum</i>, scilicet in corde tuo, ut Augustinus exponit. Et
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565 ideo peccatores, qui defectum fidei patiuntur formatae circa ipsum,
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566 repelluntur a contactu huius sacramenti.</p>
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567 <p title="III q. 80 a. 4 ad 2"><a name="50905"><span class=
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diff changeset
568 "ref">[50905] III&ordf; q. 80 a. 4 ad 2</span></a> Ad secundum
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diff changeset
569 dicendum quod non quaelibet medicina competit secundum quemlibet
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570 statum. Nam medicina quae datur iam liberatis a febre ad
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diff changeset
571 confortationem, noceret si daretur adhuc febricitantibus. Ita etiam
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572 Baptismus et poenitentia sunt medicinae purgativae, quae dantur ad
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573 tollendam febrem peccati. Hoc autem sacramentum est medicina
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574 confortativa, quae non debet dari nisi liberatis a peccato.</p>
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diff changeset
575 <p title="III q. 80 a. 4 ad 3"><a name="50906"><span class=
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diff changeset
576 "ref">[50906] III&ordf; q. 80 a. 4 ad 3</span></a> Ad tertium
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diff changeset
577 dicendum quod maxima bona ibi intelligit Augustinus virtutes
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diff changeset
578 animae, quibus nullus male utitur quasi principiis mali usus.
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diff changeset
579 Utitur tamen eis aliquis male quasi obiectis mali usus, ut patet in
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580 his qui de virtutibus superbiunt. Ita et hoc sacramentum, quantum
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diff changeset
581 est ex se, non est principium mali usus, sed obiectum. Unde
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diff changeset
582 Augustinus dicit, <i>multi indigne accipiunt corpus domini, per
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583 quod docemur quam cavendum sit male accipere bonum. Ecce enim,
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diff changeset
584 factum est malum dum male accipitur bonum, sicut e contra apostolo
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585 factum est bonum cum bene accipitur malum, scilicet cum stimulus
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586 Satanae patienter portatur</i>.</p>
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diff changeset
587 <p title="III q. 80 a. 4 ad 4"><a name="50907"><span class=
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diff changeset
588 "ref">[50907] III&ordf; q. 80 a. 4 ad 4</span></a> Ad quartum
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diff changeset
589 dicendum quod per visum non accipitur ipsum corpus Christi, sed
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diff changeset
590 solum sacramentum eius, quia scilicet non pertingit visus ad
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diff changeset
591 substantiam corporis Christi, sed solum ad species sacramentales,
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diff changeset
592 ut supra dictum est. Sed ille qui manducat, non solum sumit species
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diff changeset
593 sacramentales, sed etiam Christum, qui est sub eis. Et ideo a
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diff changeset
594 visione corporis Christi nullus prohibetur qui sit sacramentum
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diff changeset
595 Christi consecutus, scilicet Baptismum, nonbaptizati autem non sunt
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diff changeset
596 admittendi etiam ad inspectionem huius sacramenti, ut patet per
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diff changeset
597 Dionysium, in libro Eccles. Hier. Sed ad manducationem non sunt
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598 admittendi nisi soli illi qui non solum sacramentaliter, sed etiam
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599 realiter sunt Christo coniuncti.</p>
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diff changeset
600 <p title="III q. 80 a. 4 ad 5"><a name="50908"><span class=
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diff changeset
601 "ref">[50908] III&ordf; q. 80 a. 4 ad 5</span></a> Ad quintum
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diff changeset
602 dicendum quod hoc quod non habet aliquis conscientiam sui peccati,
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diff changeset
603 potest contingere dupliciter. Uno modo, per culpam suam, vel quia
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diff changeset
604 per ignorantiam iuris, quae non excusat, reputat non esse peccatum
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diff changeset
605 quod est peccatum, puta si aliquis fornicator reputaret simplicem
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606 fornicationem non esse peccatum mortale; vel quia negligens est in
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diff changeset
607 examinatione sui ipsius, contra id quod apostolus dicit, I Cor. XI,
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diff changeset
608 <i>probet autem seipsum homo, et sic de pane illo edat et de calice
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diff changeset
609 bibat</i>. Et sic nihilominus peccat peccator sumens corpus
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diff changeset
610 Christi, licet non habeat conscientiam peccati, quia ipsa
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611 ignorantia est ei peccatum. Alio modo potest contingere sine culpa
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diff changeset
612 ipsius, puta, cum doluit de peccato, sed non est sufficienter
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613 contritus. Et in tali casu non peccat sumendo corpus Christi, quia
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diff changeset
614 homo per certitudinem scire non potest utrum sit vere contritus.
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615 Sufficit tamen si in se signa contritionis inveniat, puta ut doleat
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616 de praeteritis et proponat cavere de futuris. Si vero ignorat hoc
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diff changeset
617 quod fecit esse actum peccati propter ignorantiam facti, quae
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618 excusat, puta si accessit ad non suam quam credebat esse suam, non
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diff changeset
619 est ex hoc dicendus peccator. Similiter etiam, si totaliter est
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diff changeset
620 peccatum oblitus, sufficit ad eius deletionem generalis contritio,
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621 ut infra dicetur. Unde iam non est dicendus peccator.</p>
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622 <br />
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diff changeset
623 <div class="E">Articulus 5</div>
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624 <p title="III q. 80 a. 5 arg. 1"><a name="50909"><span class=
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diff changeset
625 "ref">[50909] III&ordf; q. 80 a. 5 arg. 1</span></a> Ad quintum sic
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diff changeset
626 proceditur. Videtur quod accedere ad hoc sacramentum cum
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diff changeset
627 conscientia peccati sit gravissimum omnium peccatorum. Dicit enim
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diff changeset
628 apostolus, I Cor. XI, <i>quicumque manducaverit panem et biberit
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diff changeset
629 calicem domini indigne, reus erit corporis et sanguinis domini</i>,
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diff changeset
630 Glossa ibidem, <i>ac si Christum occiderit, punietur</i>. Sed
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diff changeset
631 peccatum Christum occidentium videtur fuisse gravissimum. Ergo et
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diff changeset
632 hoc peccatum, quo aliquis cum conscientia peccati ad mensam domini
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diff changeset
633 accedit, videtur esse gravissimum.</p>
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diff changeset
634 <p title="III q. 80 a. 5 arg. 2"><a name="50910"><span class=
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diff changeset
635 "ref">[50910] III&ordf; q. 80 a. 5 arg. 2</span></a> Praeterea,
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diff changeset
636 Hieronymus dicit, in quadam epistola, <i>quid tibi cum feminis, qui
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diff changeset
637 ad altare cum domino fabularis? Dic, sacerdos, dic, clerice,
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diff changeset
638 qualiter cum eisdem labiis filium Dei oscularis quibus osculatus es
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diff changeset
639 filiam meretricis. O Iuda, osculo filium hominis tradis</i>. Et sic
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diff changeset
640 videtur fornicator ad mensam Christi accedens peccare sicut Iudas
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diff changeset
641 peccavit, cuius peccatum fuit gravissimum. Sed multa alia peccata
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diff changeset
642 sunt graviora quam peccatum fornicationis, et praecipue peccatum
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diff changeset
643 infidelitatis. Ergo cuiuslibet peccatoris ad mensam Christi
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644 accedentis peccatum est gravissimum.</p>
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diff changeset
645 <p title="III q. 80 a. 5 arg. 3"><a name="50911"><span class=
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diff changeset
646 "ref">[50911] III&ordf; q. 80 a. 5 arg. 3</span></a> Praeterea,
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diff changeset
647 magis est abominabilis Deo immunditia spiritualis quam corporalis.
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diff changeset
648 Sed si quis proiiceret corpus Christi in lutum vel sterquilinium,
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diff changeset
649 gravissimum reputaretur esse peccatum. Ergo gravius peccat si ipsum
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diff changeset
650 sumat cum peccato, quod est immunditia spiritualis. Ergo hoc
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diff changeset
651 peccatum est gravissimum.</p>
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diff changeset
652 <p title="III q. 80 a. 5 s. c."><a name="50912"><span class=
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diff changeset
653 "ref">[50912] III&ordf; q. 80 a. 5 s. c.</span></a> Sed contra est
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diff changeset
654 quod, super illud Ioan. XV, <i>si non venissem, et locutus eis non
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diff changeset
655 fuissem, peccatum non haberent</i>, dicit Augustinus hoc esse
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diff changeset
656 intelligendum de peccato infidelitatis, quo retinentur cuncta
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diff changeset
657 peccata. Et ita videtur hoc peccatum non esse gravissimum, sed
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658 magis peccatum infidelitatis.</p>
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diff changeset
659 <p title="III q. 80 a. 5 co."><a name="50913"><span class=
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diff changeset
660 "ref">[50913] III&ordf; q. 80 a. 5 co.</span></a> Respondeo
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diff changeset
661 dicendum quod, sicut in secunda parte habitum est, dupliciter
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662 aliquod peccatum potest dici gravius alio, uno modo, per se; alio
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diff changeset
663 modo, per accidens. Per se quidem, secundum rationem suae speciei,
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diff changeset
664 quae attenditur ex parte obiecti. Et secundum hoc, quanto id contra
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diff changeset
665 quod peccatur est maius, tanto peccatum est gravius. Et quia
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666 divinitas Christi est maior humanitate ipsius; et ipsa humanitas
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667 est potior quam sacramenta humanitatis, inde est quod gravissima
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diff changeset
668 peccata sunt quae committuntur in ipsam divinitatem, sicut est
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diff changeset
669 peccatum infidelitatis et blasphemiae. Secundario autem sunt gravia
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diff changeset
670 peccata quae committuntur in humanitatem Christi, unde Matth. XII
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diff changeset
671 dicitur, <i>qui dixerit verbum contra filium hominis, remittetur
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diff changeset
672 ei, qui autem dixerit verbum contra spiritum sanctum, non
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673 remittetur ei neque in hoc saeculo neque in futuro</i>. Tertio
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diff changeset
674 autem loco sunt peccata quae committuntur contra sacramenta, quae
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diff changeset
675 pertinent ad humanitatem Christi. Et post hoc sunt alia peccata,
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diff changeset
676 contra puras creaturas. Per accidens autem unum peccatum est
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diff changeset
677 gravius alio ex parte peccantis, puta, peccatum quod est ex
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diff changeset
678 ignorantia vel infirmitate, est levius peccato quod est ex
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diff changeset
679 contemptu vel ex certa scientia; et eadem ratio est de aliis
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diff changeset
680 circumstantiis. Et secundum hoc, illud peccatum in quibusdam potest
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diff changeset
681 esse gravius, sicut in his qui ex actuali contemptu cum conscientia
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diff changeset
682 peccati ad hoc sacramentum accedunt; in quibusdam vero minus grave,
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diff changeset
683 puta in his qui ex quodam timore ne deprehendantur in peccato, cum
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diff changeset
684 conscientia peccati ad hoc sacramentum accedunt. Sic igitur patet
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diff changeset
685 quod hoc peccatum est multis aliis gravius secundum suam speciem,
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diff changeset
686 non tamen omnium gravissimum.</p>
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diff changeset
687 <p title="III q. 80 a. 5 ad 1"><a name="50914"><span class=
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diff changeset
688 "ref">[50914] III&ordf; q. 80 a. 5 ad 1</span></a> Ad primum ergo
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diff changeset
689 dicendum quod peccatum indigne sumentium hoc sacramentum comparatur
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diff changeset
690 peccato occidentium Christum secundum similitudinem, quia utrumque
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diff changeset
691 committitur contra corpus Christi, non tamen secundum criminis
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diff changeset
692 quantitatem. Peccatum enim occidentium Christum fuit multo gravius.
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diff changeset
693 Primo quidem, quia illud peccatum fuit contra corpus Christi in sua
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diff changeset
694 specie propria, hoc autem est contra corpus Christi in specie
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diff changeset
695 sacramenti. Secundo, quia illud peccatum processit ex intentione
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diff changeset
696 nocendi Christo, non autem hoc peccatum.</p>
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diff changeset
697 <p title="III q. 80 a. 5 ad 2"><a name="50915"><span class=
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diff changeset
698 "ref">[50915] III&ordf; q. 80 a. 5 ad 2</span></a> Ad secundum
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diff changeset
699 dicendum quod fornicator accipiens corpus Christi comparatur Iudae
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diff changeset
700 Christum osculanti, quantum ad similitudinem criminis, quia uterque
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diff changeset
701 ex signo caritatis Christum offendit, non tamen quantum ad criminis
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diff changeset
702 quantitatem, sicut et prius dictum est. Haec tamen similitudo non
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diff changeset
703 minus competit aliis peccatoribus quam fornicatoribus, nam et per
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diff changeset
704 alia peccata mortalia agitur contra caritatem Christi, cuius signum
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diff changeset
705 est hoc sacramentum; et tanto magis quanto peccata sunt graviora.
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diff changeset
706 Secundum quid tamen peccatum fornicationis magis reddit hominem
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diff changeset
707 ineptum ad perceptionem huius sacramenti, inquantum scilicet per
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diff changeset
708 hoc peccatum spiritus maxime carni subiicitur, et ita impeditur
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diff changeset
709 fervor dilectionis, qui requiritur in hoc sacramento. Plus tamen
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diff changeset
710 ponderat impedimentum ipsius caritatis quam fervoris eius. Unde
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711 etiam peccatum infidelitatis, quod funditus separat hominem ab
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diff changeset
712 Ecclesiae unitate, simpliciter loquendo, maxime hominem ineptum
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diff changeset
713 reddit ad susceptionem huius sacramenti, quod est sacramentum
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diff changeset
714 ecclesiasticae unitatis, ut dictum est. Unde et gravius peccat
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diff changeset
715 infidelis accipiens hoc sacramentum quam peccator fidelis; et magis
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diff changeset
716 contemnit Christum secundum quod est sub hoc sacramento, praesertim
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diff changeset
717 si non credat Christum vere sub hoc sacramento esse, quia, quantum
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718 est in se, diminuit sanctitatem huius sacramenti, et virtutem
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diff changeset
719 Christi operantis in hoc sacramento, quod est contemnere ipsum
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diff changeset
720 sacramentum in seipso. Fidelis autem qui cum conscientia peccati
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diff changeset
721 sumit, contemnit hoc sacramentum non in seipso, sed quantum ad
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diff changeset
722 usum, indigne accipiens. Unde et apostolus, I Cor. XI, assignans
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diff changeset
723 rationem huius peccati, dicit, non diiudicans corpus domini, idest,
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diff changeset
724 non discernens ipsum ab aliis cibis, quod maxime facit ille qui non
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diff changeset
725 credit Christum esse sub hoc sacramento.</p>
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diff changeset
726 <p title="III q. 80 a. 5 ad 3"><a name="50916"><span class=
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diff changeset
727 "ref">[50916] III&ordf; q. 80 a. 5 ad 3</span></a> Ad tertium
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diff changeset
728 dicendum quod ille qui proiiceret hoc sacramentum in lutum, gravius
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diff changeset
729 peccaret quam ille qui cum conscientia peccati mortalis ad hoc
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diff changeset
730 sacramentum accedit. Primo quidem, quia ille hoc faceret ex
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diff changeset
731 intentione iniuriam inferendi huic sacramento, quod non intendit
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parents: 26
diff changeset
732 peccator indigne corpus Christi accipiens. Secundo, quia homo
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parents: 26
diff changeset
733 peccator capax est gratiae, unde etiam magis est aptus ad
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diff changeset
734 suscipiendum hoc sacramentum quam quaecumque alia irrationalis
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diff changeset
735 creatura. Unde maxime inordinate uteretur hoc sacramento qui
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parents: 26
diff changeset
736 proiiceret ipsum canibus ad manducandum, vel qui proiiceret in
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diff changeset
737 lutum conculcandum.</p>
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diff changeset
738 <br />
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diff changeset
739 <div class="E">Articulus 6</div>
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diff changeset
740 <p title="III q. 80 a. 6 arg. 1"><a name="50917"><span class=
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diff changeset
741 "ref">[50917] III&ordf; q. 80 a. 6 arg. 1</span></a> Ad sextum sic
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diff changeset
742 proceditur. Videtur quod sacerdos debeat denegare corpus Christi
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diff changeset
743 peccatori petenti. Non est enim faciendum contra Christi praeceptum
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diff changeset
744 propter vitandum scandalum, neque propter vitandum infamiam
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diff changeset
745 alicuius. Sed dominus praecepit, Matth. VII, <i>nolite sanctum dare
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diff changeset
746 canibus</i>. Maxime autem datur sanctum canibus cum hoc sacramentum
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diff changeset
747 peccatoribus exhibetur. Ergo neque propter vitandum scandalum,
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diff changeset
748 neque propter vitandam infamiam alicuius, debet hoc sacramentum
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diff changeset
749 peccatori petenti dari.</p>
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diff changeset
750 <p title="III q. 80 a. 6 arg. 2"><a name="50918"><span class=
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diff changeset
751 "ref">[50918] III&ordf; q. 80 a. 6 arg. 2</span></a> Praeterea, de
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diff changeset
752 duobus malis est minus malum eligendum. Sed minus malum esse
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diff changeset
753 videtur si peccator infametur, vel etiam si ei hostia non
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diff changeset
754 consecrata detur, quam si sumens corpus Christi mortaliter peccet.
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diff changeset
755 Ergo videtur hoc potius eligendum, quod vel infametur peccator
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diff changeset
756 petens corpus Christi, vel etiam detur ei hostia non
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diff changeset
757 consecrata.</p>
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diff changeset
758 <p title="III q. 80 a. 6 arg. 3"><a name="50919"><span class=
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diff changeset
759 "ref">[50919] III&ordf; q. 80 a. 6 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
760 corpus Christi interdum datur suspectis de crimine ad eorum
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parents: 26
diff changeset
761 manifestationem, legitur enim in decretis, II, qu. IV, <i>saepe
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parents: 26
diff changeset
762 contingit ut in monasteriis monachorum furta perpetrentur. Idcirco
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parents: 26
diff changeset
763 statuimus ut, quando ipsi fratres de talibus expurgare se debent,
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parents: 26
diff changeset
764 Missa ab abbate celebretur vel ab aliquo ex praesentibus fratribus,
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parents: 26
diff changeset
765 et sic, expleta Missa, omnes communicent in haec verba, corpus
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parents: 26
diff changeset
766 Christi sit tibi hodie ad probationem</i>. Et infra, <i>si episcopo
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parents: 26
diff changeset
767 vel presbytero aliquod maleficium fuerit imputatum, in singulis
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parents: 26
diff changeset
768 Missa celebrari debet et communicari, et de singulis sibi imputatis
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parents: 26
diff changeset
769 innocentem se ostendere</i>. Sed peccatores occultos non oportet
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parents: 26
diff changeset
770 manifestari, quia, si frontem verecundiae abiecerint, liberius
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parents: 26
diff changeset
771 peccabunt, ut Augustinus dicit, in libro de verbis domini. Ergo
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diff changeset
772 peccatoribus occultis non est corpus Christi dandum, etiam si
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diff changeset
773 petant.</p>
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diff changeset
774 <p title="III q. 80 a. 6 s. c."><a name="50920"><span class=
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diff changeset
775 "ref">[50920] III&ordf; q. 80 a. 6 s. c.</span></a> Sed contra est
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diff changeset
776 quod, super illud Psalmi, <i>manducaverunt et adoraverunt omnes
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parents: 26
diff changeset
777 pingues terrae</i>, dicit Augustinus, <i>non prohibeat dispensator
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parents: 26
diff changeset
778 pingues terrae</i>, idest peccatores, mensam domini manducare.</p>
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parents: 26
diff changeset
779 <p title="III q. 80 a. 6 co."><a name="50921"><span class=
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diff changeset
780 "ref">[50921] III&ordf; q. 80 a. 6 co.</span></a> Respondeo
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diff changeset
781 dicendum quod circa peccatores distinguendum est. Quidam enim sunt
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diff changeset
782 occulti, quidam vero manifesti; scilicet per evidentiam facti,
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diff changeset
783 sicut publici usurarii aut publici raptores; vel etiam per aliquod
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diff changeset
784 iudicium ecclesiasticum vel saeculare. Manifestis ergo peccatoribus
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diff changeset
785 non debet, etiam petentibus, sacra communio dari. Unde Cyprianus
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diff changeset
786 scribit ad quendam, <i>pro dilectione tua consulendum me
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diff changeset
787 existimasti quid mihi videatur de histrionibus, et mago illo qui,
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diff changeset
788 apud vos constitutus, adhuc in artis suae dedecore perseverat, an
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diff changeset
789 talibus sacra communio cum ceteris Christianis debeat dari. Puto
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diff changeset
790 nec maiestati divinae, nec evangelicae disciplinae congruere ut
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diff changeset
791 pudor et honor Ecclesiae tam turpi et infami contagione
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diff changeset
792 foedetur</i>. Si vero non sunt manifesti peccatores sed occulti,
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diff changeset
793 non potest eis petentibus sacra communio denegari. Cum enim
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diff changeset
794 quilibet Christianus, ex hoc ipso quod est baptizatus, sit admissus
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parents: 26
diff changeset
795 ad mensam dominicam, non potest eis ius suum tolli nisi pro aliqua
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parents: 26
diff changeset
796 causa manifesta. Unde super illud I Cor. V, <i>si is qui frater
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parents: 26
diff changeset
797 inter vos nominatur</i> etc., dicit Glossa Augustini, <i>nos a
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parents: 26
diff changeset
798 communione quemquam prohibere non possumus, nisi aut sponte
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parents: 26
diff changeset
799 confessum, aut in aliquo iudicio vel ecclesiastico vel saeculari
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parents: 26
diff changeset
800 nominatum atque convictum</i>. Potest tamen sacerdos qui est
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parents: 26
diff changeset
801 conscius criminis, occulte monere peccatorem occultum, vel etiam in
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parents: 26
diff changeset
802 publico generaliter omnes, ne ad mensam domini accedant antequam
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parents: 26
diff changeset
803 poeniteant et Ecclesiae reconcilientur. Nam post poenitentiam et
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parents: 26
diff changeset
804 reconciliationem, etiam publicis peccatoribus non est communio
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parents: 26
diff changeset
805 deneganda, praecipue in mortis articulo. Unde in Concilio
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parents: 26
diff changeset
806 Carthaginensi legitur, <i>scenicis atque histrionibus ceterisque
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parents: 26
diff changeset
807 huiusmodi personis, vel apostatis, conversis ad Deum reconciliatio
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parents: 26
diff changeset
808 non negetur</i>.</p>
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parents: 26
diff changeset
809 <p title="III q. 80 a. 6 ad 1"><a name="50922"><span class=
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diff changeset
810 "ref">[50922] III&ordf; q. 80 a. 6 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
811 dicendum quod sancta prohibentur dari canibus, idest peccatoribus
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parents: 26
diff changeset
812 manifestis. Sed occulta non possunt publice puniri, sed sunt divino
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parents: 26
diff changeset
813 iudicio reservanda.</p>
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parents: 26
diff changeset
814 <p title="III q. 80 a. 6 ad 2"><a name="50923"><span class=
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parents: 26
diff changeset
815 "ref">[50923] III&ordf; q. 80 a. 6 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
816 dicendum quod, licet peius sit peccatori occulto peccare mortaliter
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parents: 26
diff changeset
817 sumendo corpus Christi quam infamari, tamen sacerdoti ministranti
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parents: 26
diff changeset
818 corpus Christi peius est peccare mortaliter infamando iniuste
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parents: 26
diff changeset
819 peccatorem occultum, quam quod ille mortaliter peccet, quia nullus
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parents: 26
diff changeset
820 debet peccatum mortale committere ut alium liberet a peccato. Unde
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parents: 26
diff changeset
821 Augustinus dicit, in libro quaestionum super Gen.,
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parents: 26
diff changeset
822 <i>periculosissime admittitur haec compensatio, ut nos faciamus
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parents: 26
diff changeset
823 aliquid mali, ne alius gravius malum faciat</i>. Peccator tamen
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parents: 26
diff changeset
824 occultus potius deberet eligere infamari quam indigne ad mensam
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parents: 26
diff changeset
825 Christi accedere. Hostia tamen non consecrata nullo modo debet dari
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parents: 26
diff changeset
826 loco consecratae, quia sacerdos hoc faciens, quantum est in se,
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parents: 26
diff changeset
827 facit idololatrare illos qui credunt hostiam consecratam, sive
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parents: 26
diff changeset
828 alios praesentes, sive etiam ipsum sumentem; quia, ut Augustinus
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parents: 26
diff changeset
829 dicit, <i>nemo carnem Christi manducet nisi prius adoret</i>. Unde
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parents: 26
diff changeset
830 extra, de celebratione Missarum, cap. de homine, dicitur, <i>licet
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parents: 26
diff changeset
831 is qui pro sui criminis conscientia reputat se indignum, peccet
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parents: 26
diff changeset
832 graviter si se ingerat, tamen gravius videtur offendere qui
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parents: 26
diff changeset
833 fraudulenter illud praesumpserit simulare</i>.</p>
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parents: 26
diff changeset
834 <p title="III q. 80 a. 6 ad 3"><a name="50924"><span class=
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parents: 26
diff changeset
835 "ref">[50924] III&ordf; q. 80 a. 6 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
836 dicendum quod decreta illa sunt abrogata per contraria documenta
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parents: 26
diff changeset
837 Romanorum pontificum. Dicit enim Stephanus Papa, <i>ferri candentis
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parents: 26
diff changeset
838 vel aquae ferventis examinatione confessionem extorqueri a quolibet
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parents: 26
diff changeset
839 sacri canones non concedunt. Spontanea enim confessione, vel
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parents: 26
diff changeset
840 testium approbatione publicata, delicta commissa sunt regimini
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parents: 26
diff changeset
841 nostro iudicare, occulta vero et incognita illi sunt relinquenda
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parents: 26
diff changeset
842 qui solus novit corda filiorum hominum</i>. Et idem habetur extra,
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parents: 26
diff changeset
843 de purgationibus, cap. ex tuarum. In omnibus enim talibus videtur
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parents: 26
diff changeset
844 Dei esse tentatio, unde sine peccato fieri non possunt. Et gravius
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parents: 26
diff changeset
845 videretur si in hoc sacramento, quod est institutum ad remedium
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parents: 26
diff changeset
846 salutis, aliquis incurreret iudicium mortis. Unde nullo modo corpus
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parents: 26
diff changeset
847 Christi debet dari alicui suspecto de crimine quasi ad
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parents: 26
diff changeset
848 examinationem.</p>
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parents: 26
diff changeset
849 <br />
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parents: 26
diff changeset
850 <div class="E">Articulus 7</div>
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parents: 26
diff changeset
851 <p title="III q. 80 a. 7 arg. 1"><a name="50925"><span class=
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diff changeset
852 "ref">[50925] III&ordf; q. 80 a. 7 arg. 1</span></a> Ad septimum
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parents: 26
diff changeset
853 sic proceditur. Videtur quod nocturna pollutio non impediat aliquem
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parents: 26
diff changeset
854 a sumptione corporis Christi. Nullus enim impeditur a sumptione
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parents: 26
diff changeset
855 corporis Christi nisi propter peccatum. Sed nocturna pollutio
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parents: 26
diff changeset
856 accidit sine peccato, dicit enim Augustinus, XII super Gen. ad
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parents: 26
diff changeset
857 Litt., <i>ipsa phantasia quae fit in cogitatione sermocinantis, cum
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diff changeset
858 expressa fuerit in visione somniantis, ut inter illam et veram
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parents: 26
diff changeset
859 coniunctionem corporum non discernatur, continue movetur caro et
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parents: 26
diff changeset
860 sequitur quod eum motum sequi solet, cum hoc tam sine peccato fiat
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parents: 26
diff changeset
861 quam sine peccato a vigilantibus dicitur quod, ut diceretur, procul
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parents: 26
diff changeset
862 dubio cogitatum est</i>. Ergo nocturna pollutio non impedit hominem
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parents: 26
diff changeset
863 ab huius sacramenti perceptione.</p>
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parents: 26
diff changeset
864 <p title="III q. 80 a. 7 arg. 2"><a name="50926"><span class=
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parents: 26
diff changeset
865 "ref">[50926] III&ordf; q. 80 a. 7 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
866 Gregorius dicit, in epistola ad Augustinum episcopum Anglorum,
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parents: 26
diff changeset
867 <i>si quis sua coniuge, non cupidine voluptatis raptus, sed tantum
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parents: 26
diff changeset
868 creandorum liberorum gratia utitur, ille profecto, sive de ingressu
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parents: 26
diff changeset
869 Ecclesiae seu de sumendo corporis dominici mysterio, suo est
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parents: 26
diff changeset
870 iudicio relinquendus, quia prohiberi a nobis non debet accipere
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parents: 26
diff changeset
871 qui, in igne positus, nescit ardere</i>. Ex quo patet quod carnalis
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parents: 26
diff changeset
872 pollutio etiam vigilantis, si sit sine peccato, non prohibet
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parents: 26
diff changeset
873 hominem a sumptione corporis Christi. Multo igitur minus prohibet
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parents: 26
diff changeset
874 nocturna pollutio dormientis.</p>
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parents: 26
diff changeset
875 <p title="III q. 80 a. 7 arg. 3"><a name="50927"><span class=
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parents: 26
diff changeset
876 "ref">[50927] III&ordf; q. 80 a. 7 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
877 nocturna pollutio videtur solam immunditiam corporalem habere. Sed
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parents: 26
diff changeset
878 aliae immunditiae corporales, quae secundum legem impediebant ab
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parents: 26
diff changeset
879 ingressu sanctorum, in nova lege non impediunt a sumptione corporis
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parents: 26
diff changeset
880 Christi, sicut de muliere pariente, vel menstruata, vel fluxum
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parents: 26
diff changeset
881 sanguinis patiente, scribit beatus Gregorius Augustino Anglorum
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parents: 26
diff changeset
882 episcopo. Ergo videtur quod neque etiam nocturna pollutio impediat
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parents: 26
diff changeset
883 hominem a sumptione huius sacramenti.</p>
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parents: 26
diff changeset
884 <p title="III q. 80 a. 7 arg. 4"><a name="50928"><span class=
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parents: 26
diff changeset
885 "ref">[50928] III&ordf; q. 80 a. 7 arg. 4</span></a> Praeterea,
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parents: 26
diff changeset
886 peccatum veniale non impedit hominem a sumptione huius sacramenti,
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parents: 26
diff changeset
887 sed nec etiam peccatum mortale post poenitentiam sed, dato quod
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parents: 26
diff changeset
888 nocturna pollutio provenerit ex aliquo peccato praecedenti sive
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parents: 26
diff changeset
889 crapulae sive turpium cogitationum, plerumque tale peccatum est
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parents: 26
diff changeset
890 veniale, et, si aliquando sit mortale, potest contingere quod de
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parents: 26
diff changeset
891 mane poenitet et peccatum suum confitetur. Ergo videtur quod non
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parents: 26
diff changeset
892 debeat impediri a sumptione huius sacramenti.</p>
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parents: 26
diff changeset
893 <p title="III q. 80 a. 7 arg. 5"><a name="50929"><span class=
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parents: 26
diff changeset
894 "ref">[50929] III&ordf; q. 80 a. 7 arg. 5</span></a> Praeterea,
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parents: 26
diff changeset
895 gravius peccatum est homicidii quam fornicationis. Sed si aliquis
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parents: 26
diff changeset
896 de nocte somniet homicidium perpetrare aut furtum, vel quodcumque
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parents: 26
diff changeset
897 aliud peccatum, non propter hoc impeditur a sumptione corporis
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parents: 26
diff changeset
898 Christi. Ergo videtur quod multo minus fornicatio somniata, cum
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parents: 26
diff changeset
899 pollutione subsequente, impediat a susceptione huius
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parents: 26
diff changeset
900 sacramenti.</p>
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parents: 26
diff changeset
901 <p title="III q. 80 a. 7 s. c."><a name="50930"><span class=
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parents: 26
diff changeset
902 "ref">[50930] III&ordf; q. 80 a. 7 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
903 quod Levit. XV dicitur, <i>vir a quocumque egreditur semen coitus,
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parents: 26
diff changeset
904 immundus erit usque ad vesperam</i>. Sed immundis non patet aditus
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parents: 26
diff changeset
905 ad sacramenta. Ergo videtur quod propter pollutionem nocturnam
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parents: 26
diff changeset
906 aliquis impeditur a sumptione huius sacramenti, quod est maximum
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parents: 26
diff changeset
907 sacramentum.</p>
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parents: 26
diff changeset
908 <p title="III q. 80 a. 7 co."><a name="50931"><span class=
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parents: 26
diff changeset
909 "ref">[50931] III&ordf; q. 80 a. 7 co.</span></a> Respondeo
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parents: 26
diff changeset
910 dicendum quod circa pollutionem nocturnam duo possunt considerari,
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parents: 26
diff changeset
911 unum quidem ratione cuius ex necessitate impedit hominem a
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parents: 26
diff changeset
912 sumptione huius sacramenti; aliud autem ratione cuius non ex
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parents: 26
diff changeset
913 necessitate impedit hominem, sed ex quadam congruentia. Ex
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parents: 26
diff changeset
914 necessitate quidem impedit hominem ab huius sacramenti perceptione
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parents: 26
diff changeset
915 solum mortale peccatum. Et quamvis ipsa nocturna pollutio, secundum
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parents: 26
diff changeset
916 se considerata, peccatum mortale esse non possit, nihilominus
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parents: 26
diff changeset
917 tamen, ratione suae causae, quandoque habet peccatum mortale
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parents: 26
diff changeset
918 annexum. Et ideo consideranda est causa pollutionis nocturnae.
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parents: 26
diff changeset
919 Quandoque enim provenit ex causa extrinseca spirituali, scilicet
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parents: 26
diff changeset
920 Daemonum illusione, qui, sicut in prima parte habitum est,
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parents: 26
diff changeset
921 phantasmata commovere possunt, ex quorum apparitione pollutio
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parents: 26
diff changeset
922 interdum subsequitur. Quandoque vero provenit pollutio ex causa
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parents: 26
diff changeset
923 intrinseca spirituali, scilicet ex praecedentibus cogitationibus.
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parents: 26
diff changeset
924 Aliquando autem ex causa intrinseca corporali, seu ex superfluitate
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parents: 26
diff changeset
925 sive debilitate naturae; seu etiam ex superfluitate cibi et potus.
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parents: 26
diff changeset
926 Quaelibet autem harum trium causarum potest et sine peccato, et cum
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parents: 26
diff changeset
927 peccato veniali vel mortali existere. Et si quidem sit sine
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parents: 26
diff changeset
928 peccato, vel cum peccato veniali, non ex necessitate impedit
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parents: 26
diff changeset
929 sumptionem huius sacramenti, ita scilicet quod homo sumendo sit
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parents: 26
diff changeset
930 reus corporis et sanguinis domini. Si vero sit cum peccato mortali
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parents: 26
diff changeset
931 impedit ex necessitate. Illusio enim Daemonum quandoque provenit ex
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parents: 26
diff changeset
932 praecedenti negligentia praeparationis ad devotionem, quae potest
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parents: 26
diff changeset
933 esse vel mortale vel veniale peccatum. Quandoque vero provenit ex
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parents: 26
diff changeset
934 sola nequitia Daemonum volentium impedire hominem a sumptione huius
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parents: 26
diff changeset
935 sacramenti. Unde legitur in collationibus patrum quod, cum quidam
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parents: 26
diff changeset
936 pollutionem pateretur semper in festis in quibus erat
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parents: 26
diff changeset
937 communicandum, seniores, comperto quod nulla causa ab ipso
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parents: 26
diff changeset
938 praecesserat, decreverunt quod propter hoc a communione non
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parents: 26
diff changeset
939 cessaret, et ita cessavit illusio Daemonum. Similiter etiam
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parents: 26
diff changeset
940 praecedentes cogitationes lascivae quandoque possunt esse omnino
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parents: 26
diff changeset
941 sine peccato, puta cum aliquis causa lectionis vel disputationis
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parents: 26
diff changeset
942 cogitur de talibus cogitare. Et si hoc sit sine concupiscentia et
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parents: 26
diff changeset
943 delectatione, non erunt cogitationes immundae, sed honestae, ex
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parents: 26
diff changeset
944 quibus tamen pollutio sequi potest, sicut patet ex auctoritate
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parents: 26
diff changeset
945 Augustini inducta. Quandoque vero praecedentes cogitationes sunt
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parents: 26
diff changeset
946 cum concupiscentia et delectatione et, si adsit consensus, peccatum
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parents: 26
diff changeset
947 mortale erit, sin autem, veniale. Similiter etiam et causa
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parents: 26
diff changeset
948 corporalis quandoque est sine peccato, puta cum est ex infirmitate
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parents: 26
diff changeset
949 naturae, unde et quidam vigilando absque peccato fluxum seminis
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diff changeset
950 patiuntur; vel etiam si sit ex superfluitate naturae, sicut enim
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parents: 26
diff changeset
951 contingit sanguinem superfluere absque peccato, ita et semen, quod
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diff changeset
952 est superfluitas sanguinis, secundum philosophum. Quandoque vero
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parents: 26
diff changeset
953 est cum peccato, puta cum provenit ex superfluitate cibi vel potus.
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diff changeset
954 Et hoc etiam potest esse peccatum veniale vel mortale, licet
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parents: 26
diff changeset
955 frequentius peccatum mortale accidat circa turpes cogitationes,
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parents: 26
diff changeset
956 propter facilitatem consensus, quam circa sumptionem cibi et potus.
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parents: 26
diff changeset
957 Unde Gregorius, scribens Augustino Anglorum episcopo, dicit
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diff changeset
958 cessandum esse a communione quando ex turpibus cogitationibus
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parents: 26
diff changeset
959 provenit, non autem quando provenit ex superfluitate cibi et potus,
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parents: 26
diff changeset
960 praesertim si necessitas adsit. Sic igitur ex causa pollutionis
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parents: 26
diff changeset
961 considerari potest utrum nocturna pollutio ex necessitate impediat
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parents: 26
diff changeset
962 sumptionem huius sacramenti. Ex quadam vero congruentia impedit
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parents: 26
diff changeset
963 quantum ad duo. Quorum unum semper accidit, scilicet quaedam
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parents: 26
diff changeset
964 foeditas corporalis, cum qua, propter reverentiam sacramenti, non
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diff changeset
965 decet ad altare accedere, unde et volentes tangere aliquid sacrum
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parents: 26
diff changeset
966 manus lavant; nisi forte talis immunditia perpetua sit vel
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parents: 26
diff changeset
967 diuturna, sicut est lepra vel fluxus sanguinis vel aliquid
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parents: 26
diff changeset
968 huiusmodi. Aliud autem est evagatio mentis, quae sequitur
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parents: 26
diff changeset
969 pollutionem nocturnam, praecipue quando cum turpi imaginatione
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parents: 26
diff changeset
970 contingit. Hoc tamen impedimentum quod ex congruitate provenit,
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parents: 26
diff changeset
971 postponi debet propter aliquam necessitatem, puta, ut Gregorius
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parents: 26
diff changeset
972 dicit, <i>cum fortasse aut festus dies exigit, aut exhibere
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parents: 26
diff changeset
973 ministerium, pro eo quod sacerdos alius deest, ipsa necessitas
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parents: 26
diff changeset
974 compellit</i>.</p>
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parents: 26
diff changeset
975 <p title="III q. 80 a. 7 ad 1"><a name="50932"><span class=
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parents: 26
diff changeset
976 "ref">[50932] III&ordf; q. 80 a. 7 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
977 dicendum quod ex necessitate quidem non impeditur homo a sumptione
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parents: 26
diff changeset
978 huius sacramenti nisi propter peccatum mortale, sed ex quadam
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parents: 26
diff changeset
979 congruentia potest homo impediri propter alias causas, sicut dictum
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parents: 26
diff changeset
980 est.</p>
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parents: 26
diff changeset
981 <p title="III q. 80 a. 7 ad 2"><a name="50933"><span class=
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parents: 26
diff changeset
982 "ref">[50933] III&ordf; q. 80 a. 7 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
983 dicendum quod coitus coniugalis, si sit sine peccato, puta si fiat
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parents: 26
diff changeset
984 causa prolis generandae vel causa reddendi debitum, non alia
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parents: 26
diff changeset
985 ratione impedit sumptionem sacramenti nisi sicut dictum est de
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parents: 26
diff changeset
986 pollutione nocturna quae accidit sine peccato scilicet propter
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parents: 26
diff changeset
987 immunditiam corporalem et mentis distractionem. Ratione cuius
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parents: 26
diff changeset
988 Hieronymus dicit, super Matth., <i>si panes propositionis ab his
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parents: 26
diff changeset
989 qui uxores tetigerant comedi non poterant, quanto magis panis qui
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parents: 26
diff changeset
990 de caelo descendit, non potest ab his qui coniugalibus paulo ante
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parents: 26
diff changeset
991 haesere amplexibus, violari atque contingi. Non quod nuptias
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parents: 26
diff changeset
992 condemnemus, sed quod, eo tempore quo carnes agni manducaturi
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parents: 26
diff changeset
993 sumus, vacare a carnalibus operibus debeamus</i>. Sed quia hoc
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parents: 26
diff changeset
994 secundum congruitatem, et non secundum necessitatem est
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parents: 26
diff changeset
995 intelligendum, Gregorius dicit quod talis <i>est suo iudicio
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parents: 26
diff changeset
996 relinquendus. Si vero non amor procreandae sobolis sed voluptas
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parents: 26
diff changeset
997 dominatur in opere</i>, ut ibidem Gregorius subdit, tunc prohiberi
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parents: 26
diff changeset
998 debet ne accedat ad hoc sacramentum.</p>
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parents: 26
diff changeset
999 <p title="III q. 80 a. 7 ad 3"><a name="50934"><span class=
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parents: 26
diff changeset
1000 "ref">[50934] III&ordf; q. 80 a. 7 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1001 dicendum quod, sicut Gregorius dicit, in epistola supra dicta ad
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parents: 26
diff changeset
1002 Augustinum Anglorum episcopum, in veteri testamento aliqui polluti
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parents: 26
diff changeset
1003 dicebantur figuraliter, quod populus novae legis spiritualiter
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parents: 26
diff changeset
1004 intelligit. Unde huiusmodi corporales immunditiae, si sint
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parents: 26
diff changeset
1005 perpetuae vel diuturnae, non impediunt sumptionem huius sacramenti
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parents: 26
diff changeset
1006 salutaris sicut impediebant accessum ad sacramenta figuralia. Si
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parents: 26
diff changeset
1007 vero cito transeunt, sicut immunditia pollutionis nocturnae, ex
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parents: 26
diff changeset
1008 quadam congruentia impedit sumptionem huius sacramenti per illum
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parents: 26
diff changeset
1009 diem quo hoc accidit. Unde et Deut. XXIII dicitur, <i>si fuerit
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parents: 26
diff changeset
1010 inter vos homo qui nocturno pollutus sit somnio, egredietur extra
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parents: 26
diff changeset
1011 castra, et non revertetur priusquam ad vesperam lavetur
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parents: 26
diff changeset
1012 aqua</i>.</p>
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parents: 26
diff changeset
1013 <p title="III q. 80 a. 7 ad 4"><a name="50935"><span class=
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parents: 26
diff changeset
1014 "ref">[50935] III&ordf; q. 80 a. 7 ad 4</span></a> Ad quartum
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parents: 26
diff changeset
1015 dicendum quod, licet per contritionem et confessionem auferatur
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parents: 26
diff changeset
1016 reatus culpae, non tamen aufertur corporalis immunditia et
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parents: 26
diff changeset
1017 distractio mentis ex pollutione consecuta.</p>
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parents: 26
diff changeset
1018 <p title="III q. 80 a. 7 ad 5"><a name="50936"><span class=
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parents: 26
diff changeset
1019 "ref">[50936] III&ordf; q. 80 a. 7 ad 5</span></a> Ad quintum
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diff changeset
1020 dicendum quod somnium homicidii non inducit corporalem immunditiam,
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parents: 26
diff changeset
1021 nec etiam tantam distractionem mentis sicut fornicatio, propter
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parents: 26
diff changeset
1022 intensionem delectationis. Si tamen somnium homicidii proveniat ex
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parents: 26
diff changeset
1023 causa quae est peccatum, praesertim mortale, impedit a sumptione
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parents: 26
diff changeset
1024 huius sacramenti ratione suae causae.</p>
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parents: 26
diff changeset
1025 <br />
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parents: 26
diff changeset
1026 <div class="E">Articulus 8</div>
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parents: 26
diff changeset
1027 <p title="III q. 80 a. 8 arg. 1"><a name="50937"><span class=
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parents: 26
diff changeset
1028 "ref">[50937] III&ordf; q. 80 a. 8 arg. 1</span></a> Ad octavum sic
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parents: 26
diff changeset
1029 proceditur. Videtur quod cibus vel potus praeassumptus non impediat
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parents: 26
diff changeset
1030 sumptionem huius sacramenti. Hoc enim sacramentum est a domino
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parents: 26
diff changeset
1031 institutum in cena. Sed dominus, postquam cenavit, hoc sacramentum
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parents: 26
diff changeset
1032 discipulis tradidit, sicut patet Luc. XXII et I Cor. XI. Ergo
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parents: 26
diff changeset
1033 videtur quod etiam post alios cibos assumptos nos debeamus sumere
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parents: 26
diff changeset
1034 hoc sacramentum.</p>
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parents: 26
diff changeset
1035 <p title="III q. 80 a. 8 arg. 2"><a name="50938"><span class=
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parents: 26
diff changeset
1036 "ref">[50938] III&ordf; q. 80 a. 8 arg. 2</span></a> Praeterea, I
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parents: 26
diff changeset
1037 Cor. XI dicitur, <i>cum convenitis ad manducandum</i>, scilicet
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parents: 26
diff changeset
1038 corpus domini, <i>invicem expectate, si quis autem esurit, domi
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parents: 26
diff changeset
1039 manducet</i>. Et ita videtur quod, postquam aliquis domi
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parents: 26
diff changeset
1040 manducavit, possit in Ecclesia corpus Christi manducare.</p>
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parents: 26
diff changeset
1041 <p title="III q. 80 a. 8 arg. 3"><a name="50939"><span class=
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parents: 26
diff changeset
1042 "ref">[50939] III&ordf; q. 80 a. 8 arg. 3</span></a> Praeterea, in
544e12f679ad convert to xml
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parents: 26
diff changeset
1043 Concilio Carthaginensi legitur, et habetur de Consecr., dist. I,
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parents: 26
diff changeset
1044 <i>sacramenta altaris non nisi a ieiunis hominibus celebrentur,
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parents: 26
diff changeset
1045 excepto uno die anniversario quo cena domini celebratur</i>. Ergo
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parents: 26
diff changeset
1046 saltem illo die potest corpus Christi aliquis post alios cibos
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parents: 26
diff changeset
1047 sumere.</p>
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diff changeset
1048 <p title="III q. 80 a. 8 arg. 4"><a name="50940"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1049 "ref">[50940] III&ordf; q. 80 a. 8 arg. 4</span></a> Praeterea,
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parents: 26
diff changeset
1050 sumptio aquae vel medicinae, vel alterius cibi vel potus in minima
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parents: 26
diff changeset
1051 quantitate, vel etiam reliquiarum cibi in ore remanentium, neque
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parents: 26
diff changeset
1052 ieiunium Ecclesiae solvit, neque sobrietatem tollit, quae exigitur
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parents: 26
diff changeset
1053 ad hoc quod aliquis reverenter hoc sacramentum sumat. Ergo per
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diff changeset
1054 praedicta non impeditur aliquis a sumptione huius sacramenti.</p>
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parents: 26
diff changeset
1055 <p title="III q. 80 a. 8 arg. 5"><a name="50941"><span class=
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parents: 26
diff changeset
1056 "ref">[50941] III&ordf; q. 80 a. 8 arg. 5</span></a> Praeterea,
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parents: 26
diff changeset
1057 quidam de nocte profunda comedunt aut bibunt, aut forte totam
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parents: 26
diff changeset
1058 noctem insomnem ducentes, de mane percipiunt sacra mysteria, nondum
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parents: 26
diff changeset
1059 plene digesti. Minus autem impediretur sobrietas hominis si in mane
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parents: 26
diff changeset
1060 parum comederet, et postea circa nonam sumeret hoc sacramentum, cum
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parents: 26
diff changeset
1061 etiam sit quandoque maior distantia temporis. Ergo videtur quod
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parents: 26
diff changeset
1062 talis cibi praeassumptio non impediat hominem ab hoc
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diff changeset
1063 sacramento.</p>
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diff changeset
1064 <p title="III q. 80 a. 8 arg. 6"><a name="50942"><span class=
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parents: 26
diff changeset
1065 "ref">[50942] III&ordf; q. 80 a. 8 arg. 6</span></a> Praeterea, non
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diff changeset
1066 minor reverentia debetur huic sacramento iam sumpto quam ante
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diff changeset
1067 sumptionem. Sed, sumpto sacramento, licet cibum aut potum sumere.
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diff changeset
1068 Ergo et ante sumptionem.</p>
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diff changeset
1069 <p title="III q. 80 a. 8 s. c."><a name="50943"><span class=
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diff changeset
1070 "ref">[50943] III&ordf; q. 80 a. 8 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
1071 quod Augustinus dicit, in libro responsionum ad Ianuarium,
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parents: 26
diff changeset
1072 <i>placuit spiritui sancto ut, in honorem tanti sacramenti, prius
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parents: 26
diff changeset
1073 in os Christiani dominicum corpus intraret quam ceteri
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parents: 26
diff changeset
1074 cibi</i>.</p>
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diff changeset
1075 <p title="III q. 80 a. 8 co."><a name="50944"><span class=
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parents: 26
diff changeset
1076 "ref">[50944] III&ordf; q. 80 a. 8 co.</span></a> Respondeo
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parents: 26
diff changeset
1077 dicendum quod aliquid impedit sumptionem huius sacramenti
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parents: 26
diff changeset
1078 dupliciter. Uno modo, secundum se, sicut peccatum mortale, quod
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parents: 26
diff changeset
1079 habet repugnantiam ad significatum huius sacramenti, ut supra
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parents: 26
diff changeset
1080 dictum est. Alio modo, propter prohibitionem Ecclesiae. Et sic
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parents: 26
diff changeset
1081 impeditur aliquis a sumptione huius sacramenti post cibum vel potum
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parents: 26
diff changeset
1082 assumptum, triplici ratione. Primo quidem, sicut Augustinus dicit,
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parents: 26
diff changeset
1083 in honorem huius sacramenti, ut scilicet in os hominis intret
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parents: 26
diff changeset
1084 nondum aliquo cibo vel potu infectum. Secundo, propter
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parents: 26
diff changeset
1085 significationem, ut scilicet detur intelligi quod Christus, qui est
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parents: 26
diff changeset
1086 res huius sacramenti, et caritas eius, debet primo fundari in
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parents: 26
diff changeset
1087 cordibus nostris; secundum illud Matth. VI, <i>primo quaerite
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parents: 26
diff changeset
1088 regnum Dei</i>. Tertio, propter periculum vomitus et ebrietatis,
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parents: 26
diff changeset
1089 quae quandoque contingunt ex hoc quod homines inordinate cibis
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parents: 26
diff changeset
1090 utuntur, sicut et apostolus dicit, I Cor. XI, <i>alius quidem
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parents: 26
diff changeset
1091 esurit, alius vero ebrius est</i>. Ab hac tamen generali regula
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parents: 26
diff changeset
1092 excipiuntur infirmi, qui statim communicandi sunt, etiam post
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parents: 26
diff changeset
1093 cibum, si de eorum periculo dubitetur ne sine communione decedant,
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parents: 26
diff changeset
1094 quia necessitas legem non habet. Unde dicitur de Consecr., dist.
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parents: 26
diff changeset
1095 II, <i>presbyter infirmum statim communicet, ne sine communione
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diff changeset
1096 moriatur</i>.</p>
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diff changeset
1097 <p title="III q. 80 a. 8 ad 1"><a name="50945"><span class=
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diff changeset
1098 "ref">[50945] III&ordf; q. 80 a. 8 ad 1</span></a> Ad primum ergo
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diff changeset
1099 dicendum quod, sicut Augustinus in eodem libro dicit, <i>neque,
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parents: 26
diff changeset
1100 quia post cibum dominus dedit, propterea pransi aut cenati fratres
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diff changeset
1101 ad hoc sacramentum accipiendum convenire debeant, aut mensis suis
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parents: 26
diff changeset
1102 miscere, sicut faciebant quos apostolus arguit et emendat. Namque
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diff changeset
1103 salvator, quo vehementius commendaret mysterii illius altitudinem,
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parents: 26
diff changeset
1104 ultimum hoc voluit infigere cordibus et memoriae discipulorum. Et
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diff changeset
1105 ideo non praecepit ut deinceps tali ordine sumeretur, ut apostolis,
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parents: 26
diff changeset
1106 per quos Ecclesias dispositurus erat, servaret hunc locum</i>.</p>
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diff changeset
1107 <p title="III q. 80 a. 8 ad 2"><a name="50946"><span class=
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diff changeset
1108 "ref">[50946] III&ordf; q. 80 a. 8 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1109 dicendum quod illud verbum in Glossa sic exponitur, <i>si quis
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parents: 26
diff changeset
1110 esurit, et impatiens non vult expectare alios, manducet domi suos
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parents: 26
diff changeset
1111 cibos, idest, pane terreno pascatur, nec post Eucharistiam
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parents: 26
diff changeset
1112 sumat</i>.</p>
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diff changeset
1113 <p title="III q. 80 a. 8 ad 3"><a name="50947"><span class=
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diff changeset
1114 "ref">[50947] III&ordf; q. 80 a. 8 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1115 dicendum quod capitulum illud loquitur secundum consuetudinem
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diff changeset
1116 aliquando apud aliquos observatam, ut, in repraesentationem
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diff changeset
1117 dominicae cenae, illo die a non ieiunis corpus Christi sumeretur.
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diff changeset
1118 Sed nunc hoc est abrogatum. Nam, sicut Augustinus in libro
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parents: 26
diff changeset
1119 praedicto dicit, <i>per universum orbem mos iste servatur</i>, ut
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diff changeset
1120 scilicet corpus Christi a ieiunis sumatur.</p>
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diff changeset
1121 <p title="III q. 80 a. 8 ad 4"><a name="50948"><span class=
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parents: 26
diff changeset
1122 "ref">[50948] III&ordf; q. 80 a. 8 ad 4</span></a> Ad quartum
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parents: 26
diff changeset
1123 dicendum quod, sicut in secunda parte habitum est, duplex est
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diff changeset
1124 ieiunium. Primum est ieiunium naturae, quod importat privationem
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diff changeset
1125 cuiuscumque praeassumpti per modum cibi vel potus. Et tale ieiunium
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diff changeset
1126 requiritur ad hoc sacramentum, propter praedicta. Et ideo neque
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parents: 26
diff changeset
1127 post assumptionem aquae vel alterius cibi aut potus vel etiam
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diff changeset
1128 medicinae, in quantumcumque parva quantitate, licet accipere hoc
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diff changeset
1129 sacramentum. Nec refert utrum aliquid huiusmodi nutriat vel non
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parents: 26
diff changeset
1130 nutriat, aut per se aut cum aliis, dummodo sumatur per modum cibi
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diff changeset
1131 vel potus. Reliquiae tamen cibi remanentes in ore, si casualiter
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parents: 26
diff changeset
1132 transglutiantur, non impediunt sumptionem huius sacramenti, quia
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parents: 26
diff changeset
1133 non traiiciuntur per modum cibi, sed per modum salivae. Et eadem
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parents: 26
diff changeset
1134 ratio est de reliquiis aquae vel vini quibus os abluitur, dummodo
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parents: 26
diff changeset
1135 traiiciantur non in magna quantitate, sed permixtae salivae, quod
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parents: 26
diff changeset
1136 vitari non potest. Aliud autem est ieiunium Ecclesiae, quod
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parents: 26
diff changeset
1137 instituitur ad carnis macerationem. Et tale ieiunium per praedicta
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parents: 26
diff changeset
1138 non impeditur, quia praedicta non multum nutriunt, sed magis ad
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ht
parents: 26
diff changeset
1139 alterandum sumuntur.</p>
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parents: 26
diff changeset
1140 <p title="III q. 80 a. 8 ad 5"><a name="50949"><span class=
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parents: 26
diff changeset
1141 "ref">[50949] III&ordf; q. 80 a. 8 ad 5</span></a> Ad quintum
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parents: 26
diff changeset
1142 dicendum quod, cum dicitur, <i>hoc sacramentum prius quam alii cibi
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parents: 26
diff changeset
1143 debet mitti in os Christiani</i>, non est intelligendum absolute
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parents: 26
diff changeset
1144 respectu totius temporis, alioquin qui semel comedisset et
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parents: 26
diff changeset
1145 bibisset, nunquam postea posset hoc sacramentum accipere. Sed est
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parents: 26
diff changeset
1146 intelligendum quantum ad eundem diem. Et licet principium diei
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parents: 26
diff changeset
1147 secundum diversos diversimode sumatur, nam quidam a meridie, quidam
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parents: 26
diff changeset
1148 ab occasu, quidam a media nocte, quidam ab ortu solis diem
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parents: 26
diff changeset
1149 incipiunt; Ecclesia tamen, secundum Romanos, diem a media nocte
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parents: 26
diff changeset
1150 incipit. Et ideo, si post mediam noctem aliquis sumpserit aliquid
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parents: 26
diff changeset
1151 per modum cibi vel potus, non potest eadem die hoc sumere
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parents: 26
diff changeset
1152 sacramentum, potest vero si ante mediam noctem. Nec refert utrum
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parents: 26
diff changeset
1153 post cibum vel potum dormierit, aut etiam digestus sit, quantum ad
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parents: 26
diff changeset
1154 rationem praecepti. Refert autem quantum ad perturbationem mentis
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parents: 26
diff changeset
1155 quam patiuntur homines propter insomnietatem vel indigestionem, ex
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parents: 26
diff changeset
1156 quibus si mens multum perturbetur, homo redditur ineptus ad
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ht
parents: 26
diff changeset
1157 sumptionem huius sacramenti.</p>
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parents: 26
diff changeset
1158 <p title="III q. 80 a. 8 ad 6"><a name="50950"><span class=
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parents: 26
diff changeset
1159 "ref">[50950] III&ordf; q. 80 a. 8 ad 6</span></a> Ad sextum
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parents: 26
diff changeset
1160 dicendum quod maxima devotio requiritur in ipsa sumptione
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parents: 26
diff changeset
1161 sacramenti, quia tunc percipitur sacramenti effectus. Quae quidem
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parents: 26
diff changeset
1162 devotio magis impeditur per praecedentia quam per sequentia. Et
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parents: 26
diff changeset
1163 ideo magis est institutum quod homines ieiunent ante sumptionem
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parents: 26
diff changeset
1164 huius sacramenti quam post. Debet tamen esse aliqua mora inter
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parents: 26
diff changeset
1165 sumptionem huius sacramenti et reliquos cibos. Unde et in Missa
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parents: 26
diff changeset
1166 oratio gratiarum actionis post communionem dicitur; et
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parents: 26
diff changeset
1167 communicantes etiam suas privatas orationes dicunt. Secundum tamen
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parents: 26
diff changeset
1168 antiquos canones statutum fuit a Papa Clemente, ut habetur de
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parents: 26
diff changeset
1169 Consecr., dist. II, <i>si mane dominica portio editur, usque ad
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parents: 26
diff changeset
1170 sextam ieiunent ministri qui eam sumpserunt, et si tertia vel
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parents: 26
diff changeset
1171 quarta acceperint, ieiunent usque ad vesperum</i>. Antiquitus enim
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parents: 26
diff changeset
1172 rarius Missarum solemnia celebrabantur, et cum maiori
544e12f679ad convert to xml
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parents: 26
diff changeset
1173 praeparatione. Nunc autem, quia oportet frequentius sacra mysteria
544e12f679ad convert to xml
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parents: 26
diff changeset
1174 celebrare, non posset de facili observari. Et ideo per contrariam
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ht
parents: 26
diff changeset
1175 consuetudinem est abrogatum.</p>
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parents: 26
diff changeset
1176 <br />
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parents: 26
diff changeset
1177 <div class="E">Articulus 9</div>
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parents: 26
diff changeset
1178 <p title="III q. 80 a. 9 arg. 1"><a name="50951"><span class=
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parents: 26
diff changeset
1179 "ref">[50951] III&ordf; q. 80 a. 9 arg. 1</span></a> Ad nonum sic
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parents: 26
diff changeset
1180 proceditur. Videtur quod non habentes usum rationis non debeant hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
1181 sacramentum accipere. Requiritur enim quod aliquis ad hoc
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ht
parents: 26
diff changeset
1182 sacramentum cum devotione et praecedenti sui examinatione accedat,
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parents: 26
diff changeset
1183 secundum illud I Cor. XI, <i>probet autem seipsum homo, et sic de
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parents: 26
diff changeset
1184 pane illo edat et de calice bibat</i>. Sed hoc non potest esse in
544e12f679ad convert to xml
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parents: 26
diff changeset
1185 his qui carent usu rationis. Ergo non debet eis hoc sacramentum
544e12f679ad convert to xml
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parents: 26
diff changeset
1186 dari.</p>
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parents: 26
diff changeset
1187 <p title="III q. 80 a. 9 arg. 2"><a name="50952"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1188 "ref">[50952] III&ordf; q. 80 a. 9 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
1189 inter alios qui carent usu rationis, sunt etiam arreptitii, qui
544e12f679ad convert to xml
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parents: 26
diff changeset
1190 energumeni dicuntur. Sed tales etiam ab inspectione huius
544e12f679ad convert to xml
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parents: 26
diff changeset
1191 sacramenti arcentur, secundum Dionysium, in libro Eccles. Hier.
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parents: 26
diff changeset
1192 Ergo carentibus usu rationis hoc sacramentum dari non debet.</p>
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parents: 26
diff changeset
1193 <p title="III q. 80 a. 9 arg. 3"><a name="50953"><span class=
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parents: 26
diff changeset
1194 "ref">[50953] III&ordf; q. 80 a. 9 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1195 inter alios carentes usu rationis maxime pueri videntur esse
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parents: 26
diff changeset
1196 innocentes. Sed pueris hoc sacramentum non exhibetur. Ergo multo
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parents: 26
diff changeset
1197 minus aliis carentibus usu rationis.</p>
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parents: 26
diff changeset
1198 <p title="III q. 80 a. 9 s. c."><a name="50954"><span class=
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parents: 26
diff changeset
1199 "ref">[50954] III&ordf; q. 80 a. 9 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
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parents: 26
diff changeset
1200 quod legitur in Concilio Arausico, et habetur in decretis, XXVI,
544e12f679ad convert to xml
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parents: 26
diff changeset
1201 qu. VI, <i>amentibus quaecumque sunt pietatis, sunt conferenda</i>.
544e12f679ad convert to xml
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parents: 26
diff changeset
1202 Et ita est conferendum hoc sacramentum, quod est sacramentum
544e12f679ad convert to xml
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parents: 26
diff changeset
1203 pietatis.</p>
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parents: 26
diff changeset
1204 <p title="III q. 80 a. 9 co."><a name="50955"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1205 "ref">[50955] III&ordf; q. 80 a. 9 co.</span></a> Respondeo
544e12f679ad convert to xml
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parents: 26
diff changeset
1206 dicendum quod aliqui dicuntur non habere usum rationis dupliciter.
544e12f679ad convert to xml
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parents: 26
diff changeset
1207 Uno modo, quia habent debilem usum rationis, sicut dicitur non
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parents: 26
diff changeset
1208 videns qui male videt. Et quia tales possunt aliquam devotionem
544e12f679ad convert to xml
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parents: 26
diff changeset
1209 concipere huius sacramenti, non est eis hoc sacramentum denegandum.
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parents: 26
diff changeset
1210 Alio modo dicuntur aliqui non habere totaliter usum rationis. Aut
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parents: 26
diff changeset
1211 igitur nunquam habuerunt usum rationis, sed sic a nativitate
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parents: 26
diff changeset
1212 permanserunt, et sic talibus non est hoc sacramentum exhibendum,
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ht
parents: 26
diff changeset
1213 quia in eis nullo modo praecessit huius sacramenti devotio. Aut non
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parents: 26
diff changeset
1214 semper caruerunt usu rationis. Et tunc, si prius, quando erant suae
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parents: 26
diff changeset
1215 mentis compotes, apparuit in eis huius sacramenti devotio, debet
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parents: 26
diff changeset
1216 eis in articulo mortis hoc sacramentum exhiberi, nisi forte
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parents: 26
diff changeset
1217 timeatur periculum vomitus vel exspuitionis. Unde legitur in
544e12f679ad convert to xml
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parents: 26
diff changeset
1218 Concilio Carthaginensi IV, et habetur in decretis, XXVI, qu. VI,
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parents: 26
diff changeset
1219 <i>is qui in infirmitate poenitentiam petit, si casu, dum ad eum
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parents: 26
diff changeset
1220 invitatus sacerdos venit, oppressus infirmitate obmutuerit, vel in
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parents: 26
diff changeset
1221 phrenesim conversus fuerit, dent testimonium qui eum audierunt, et
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ht
parents: 26
diff changeset
1222 accipiat poenitentiam, et, si continuo creditur moriturus,
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ht
parents: 26
diff changeset
1223 reconcilietur per manus impositionem et infundatur ori eius
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parents: 26
diff changeset
1224 Eucharistia</i>.</p>
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parents: 26
diff changeset
1225 <p title="III q. 80 a. 9 ad 1"><a name="50956"><span class=
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parents: 26
diff changeset
1226 "ref">[50956] III&ordf; q. 80 a. 9 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
1227 dicendum quod carentes usu rationis possunt devotionem ad
544e12f679ad convert to xml
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parents: 26
diff changeset
1228 sacramentum habere, quantum ad aliquos quidem praesentem, quantum
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parents: 26
diff changeset
1229 ad alios autem praeteritam.</p>
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ht
parents: 26
diff changeset
1230 <p title="III q. 80 a. 9 ad 2"><a name="50957"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1231 "ref">[50957] III&ordf; q. 80 a. 9 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1232 dicendum quod Dionysius loquitur ibi de energumenis nondum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1233 baptizatis, in quibus scilicet nondum est vis Daemonis extincta,
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ht
parents: 26
diff changeset
1234 quae viget in eis per originale peccatum. Sed de baptizatis qui
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ht
parents: 26
diff changeset
1235 corporaliter ab immundis spiritibus vexantur, est eadem ratio et de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1236 aliis amentibus. Unde Cassianus dicit, eis, qui ab immundis
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1237 vexantur spiritibus, <i>communionem sacrosanctam a senioribus
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1238 nostris nunquam meminimus interdictam</i>.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1239 <p title="III q. 80 a. 9 ad 3"><a name="50958"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1240 "ref">[50958] III&ordf; q. 80 a. 9 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
1241 dicendum quod eadem ratio est de pueris recenter natis et de
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1242 amentibus qui nunquam habuerunt usum rationis. Unde talibus non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1243 sunt sacra mysteria danda, quamvis quidam Graeci contrarium
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parents: 26
diff changeset
1244 faciant, propter hoc quod Dionysius, II cap. Eccles. Hier., dicit
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parents: 26
diff changeset
1245 baptizatis esse sacram communionem dandam, non intelligentes quod
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parents: 26
diff changeset
1246 Dionysius ibi loquitur de Baptismo adultorum. Nec tamen per hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
1247 aliquod detrimentum vitae patiuntur, propter hoc quod dominus
544e12f679ad convert to xml
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parents: 26
diff changeset
1248 dicit, Ioan. VI, <i>nisi manducaveritis carnem filii hominis et
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ht
parents: 26
diff changeset
1249 biberitis eius sanguinem, non habebitis vitam in vobis</i>, quia,
544e12f679ad convert to xml
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parents: 26
diff changeset
1250 sicut Augustinus scribit Bonifacio, <i>tunc unusquisque fidelium
544e12f679ad convert to xml
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parents: 26
diff changeset
1251 corporis et sanguinis domini particeps fit, scilicet spiritualiter,
544e12f679ad convert to xml
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parents: 26
diff changeset
1252 quando in Baptismate membrum corporis Christi efficitur</i>. Sed
544e12f679ad convert to xml
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parents: 26
diff changeset
1253 quando iam pueri incipiunt aliqualem usum rationis habere, ut
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1254 possint devotionem concipere huius sacramenti, tunc potest eis hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
1255 sacramentum conferri.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1256 <br />
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1257 <div class="E">Articulus 10</div>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1258 <p title="III q. 80 a. 10 arg. 1"><a name="50959"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1259 "ref">[50959] III&ordf; q. 80 a. 10 arg. 1</span></a> Ad decimum
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1260 sic proceditur. Videtur quod non liceat quotidie hoc sacramentum
544e12f679ad convert to xml
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parents: 26
diff changeset
1261 suscipere. Sicut enim Baptismus repraesentat dominicam passionem,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1262 ita et hoc sacramentum. Sed non licet pluries baptizari, sed semel
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1263 tantum, quia Christus semel tantum pro peccatis nostris mortuus
544e12f679ad convert to xml
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parents: 26
diff changeset
1264 est, ut dicitur I Pet. III. Ergo videtur quod non liceat hoc
544e12f679ad convert to xml
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parents: 26
diff changeset
1265 sacramentum quotidie suscipere.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1266 <p title="III q. 80 a. 10 arg. 2"><a name="50960"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1267 "ref">[50960] III&ordf; q. 80 a. 10 arg. 2</span></a> Praeterea,
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1268 veritas debet respondere figurae. Sed agnus paschalis, qui fuit
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1269 figura praecipua huius sacramenti, ut supra dictum est, non
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1270 manducabatur nisi semel in anno. Sed Ecclesia semel in anno
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1271 celebrat Christi passionem, cuius hoc sacramentum est memoriale.
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1272 Ergo videtur quod non licet quotidie sumere hoc sacramentum, sed
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1273 semel in anno.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1274 <p title="III q. 80 a. 10 arg. 3"><a name="50961"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1275 "ref">[50961] III&ordf; q. 80 a. 10 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
1276 huic sacramento, in quo totus Christus continetur, maxima
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1277 reverentia debetur. Ad reverentiam autem pertinet quod aliquis ab
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parents: 26
diff changeset
1278 hoc sacramento abstineat, unde et laudatur centurio, qui dixit,
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parents: 26
diff changeset
1279 Matth. VIII, <i>domine, non sum dignus ut intres sub tectum
544e12f679ad convert to xml
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parents: 26
diff changeset
1280 meum</i>; et Petrus, qui dixit, Luc. V, <i>exi a me, domine, quia
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parents: 26
diff changeset
1281 homo peccator ego sum</i>. Ergo non est laudabile quod homo
544e12f679ad convert to xml
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parents: 26
diff changeset
1282 quotidie hoc sacramentum suscipiat.</p>
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ht
parents: 26
diff changeset
1283 <p title="III q. 80 a. 10 arg. 4"><a name="50962"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1284 "ref">[50962] III&ordf; q. 80 a. 10 arg. 4</span></a> Praeterea, si
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1285 laudabile esset frequenter hoc sacramentum suscipere quanto
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ht
parents: 26
diff changeset
1286 frequentius sumeretur, tanto esset laudabilius. Sed maior esset
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1287 frequentia si homo pluries in die sumeret hoc sacramentum. Ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1288 esset laudabile quod homo pluries in die communicaret. Quod tamen
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1289 non habet Ecclesiae consuetudo. Non ergo videtur esse laudabile
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ht
parents: 26
diff changeset
1290 quod aliquis quotidie hoc sacramentum accipiat.</p>
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ht
parents: 26
diff changeset
1291 <p title="III q. 80 a. 10 arg. 5"><a name="50963"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1292 "ref">[50963] III&ordf; q. 80 a. 10 arg. 5</span></a> Praeterea,
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ht
parents: 26
diff changeset
1293 Ecclesia intendit suis statutis fidelium utilitati providere. Sed
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ht
parents: 26
diff changeset
1294 ex statuto Ecclesiae fideles tenentur solum semel communicare in
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ht
parents: 26
diff changeset
1295 anno, unde dicitur extra, de Poenit. et Remiss., <i>omnis utriusque
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parents: 26
diff changeset
1296 sexus fidelis suscipiat reverenter ad minus in Pascha Eucharistiae
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ht
parents: 26
diff changeset
1297 sacramentum, nisi forte, de proprii sacerdotis consilio, ob aliquam
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ht
parents: 26
diff changeset
1298 rationabilem causam, ad tempus ab eius perceptione duxerit
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parents: 26
diff changeset
1299 abstinendum</i>. Non ergo est laudabile quod quotidie hoc
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parents: 26
diff changeset
1300 sacramentum sumatur.</p>
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parents: 26
diff changeset
1301 <p title="III q. 80 a. 10 s. c."><a name="50964"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1302 "ref">[50964] III&ordf; q. 80 a. 10 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
1303 quod Augustinus dicit, in libro de verbis domini, <i>iste panis
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diff changeset
1304 quotidianus est, accipe quotidie quod quotidie tibi prosit</i>.</p>
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diff changeset
1305 <p title="III q. 80 a. 10 co."><a name="50965"><span class=
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diff changeset
1306 "ref">[50965] III&ordf; q. 80 a. 10 co.</span></a> Respondeo
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diff changeset
1307 dicendum quod circa usum huius sacramenti duo possunt considerari.
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diff changeset
1308 Unum quidem ex parte ipsius sacramenti, cuius virtus est hominibus
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diff changeset
1309 salutaris. Et ideo utile est quotidie ipsum suscipere, ut homo
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parents: 26
diff changeset
1310 quotidie eius fructum percipiat. Unde Ambrosius dicit, in libro de
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parents: 26
diff changeset
1311 sacramentis, <i>si quoties effunditur sanguis Christi, in
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diff changeset
1312 remissionem peccatorum effunditur, debeo semper accipere, qui
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parents: 26
diff changeset
1313 semper pecco, debeo semper habere medicinam</i>. Alio modo potest
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parents: 26
diff changeset
1314 considerari ex parte sumentis, in quo requiritur quod cum magna
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parents: 26
diff changeset
1315 devotione et reverentia ad hoc sacramentum accedat. Et ideo, si
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diff changeset
1316 aliquis se quotidie ad hoc paratum inveniat, laudabile est quod
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parents: 26
diff changeset
1317 quotidie sumat. Unde Augustinus, cum dixisset, <i>accipe quod
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diff changeset
1318 quotidie tibi prosit</i>, subiungit, <i>sic vive ut quotidie
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diff changeset
1319 merearis accipere</i>. Sed quia multoties in pluribus hominum multa
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diff changeset
1320 impedimenta huius devotionis occurrunt, propter corporis
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diff changeset
1321 indispositionem vel animae, non est utile omnibus hominibus
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diff changeset
1322 quotidie ad hoc sacramentum accedere, sed quotiescumque se homo ad
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parents: 26
diff changeset
1323 illud paratum invenerit. Unde in libro de ecclesiasticis Dogmat.
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diff changeset
1324 dicitur, <i>quotidie Eucharistiae communionem accipere nec laudo
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diff changeset
1325 nec vitupero</i>.</p>
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diff changeset
1326 <p title="III q. 80 a. 10 ad 1"><a name="50966"><span class=
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diff changeset
1327 "ref">[50966] III&ordf; q. 80 a. 10 ad 1</span></a> Ad primum ergo
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diff changeset
1328 dicendum quod per sacramentum Baptismi configuratur homo morti
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diff changeset
1329 Christi, in se suscipiens eius characterem, et ideo, sicut Christus
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diff changeset
1330 semel mortuus est, ita solum semel debet homo baptizari. Sed per
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diff changeset
1331 hoc sacramentum non recipit homo Christi characterem, sed ipsum
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diff changeset
1332 Christum, cuius virtus manet in aeternum, unde, ad Heb. X, <i>una
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diff changeset
1333 oblatione consummavit sanctificatos in sempiternum</i>. Et ideo,
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diff changeset
1334 quia quotidie homo indiget salutifera Christi virtute, quotidie
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diff changeset
1335 potest laudabiliter hoc sacramentum percipere. Et quia praecipue
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diff changeset
1336 Baptismus est spiritualis regeneratio, ideo, sicut homo semel
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diff changeset
1337 carnaliter nascitur, ita debet semel spiritualiter renasci per
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diff changeset
1338 Baptismum, ut Augustinus dicit, super illud Ioan. III, <i>quomodo
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diff changeset
1339 potest homo nasci cum sit senex?</i> Sed hoc sacramentum est cibus
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diff changeset
1340 spiritualis, unde, sicut cibus corporalis quotidie sumitur, ita et
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diff changeset
1341 hoc sacramentum quotidie sumere laudabile est. Unde dominus, Luc.
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diff changeset
1342 XI, docet petere, <i>panem nostrum quotidianum da nobis hodie</i>,
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diff changeset
1343 in cuius expositione Augustinus dicit, in libro de verbis domini,
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diff changeset
1344 si quotidie acceperis, scilicet hoc sacramentum, <i>quotidie tibi
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diff changeset
1345 est hodie, tibi Christus quotidie resurgit, hodie enim est quando
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diff changeset
1346 Christus resurgit</i>.</p>
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diff changeset
1347 <p title="III q. 80 a. 10 ad 2"><a name="50967"><span class=
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diff changeset
1348 "ref">[50967] III&ordf; q. 80 a. 10 ad 2</span></a> Ad secundum
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diff changeset
1349 dicendum quod agnus paschalis praecipue fuit figura huius
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parents: 26
diff changeset
1350 sacramenti quantum ad passionem Christi, quae repraesentatur per
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diff changeset
1351 hoc sacramentum. Et ideo semel tantum in anno sumebatur, quia
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diff changeset
1352 Christus semel mortuus est. Et propter hoc etiam Ecclesia semel in
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parents: 26
diff changeset
1353 anno celebrat memoriam passionis Christi. Sed in hoc sacramento
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parents: 26
diff changeset
1354 traditur nobis memoriale passionis Christi per modum cibi, qui
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diff changeset
1355 quotidie sumitur. Et ideo quantum ad hoc significatur per manna,
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diff changeset
1356 quod quotidie populo dabatur in deserto.</p>
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diff changeset
1357 <p title="III q. 80 a. 10 ad 3"><a name="50968"><span class=
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diff changeset
1358 "ref">[50968] III&ordf; q. 80 a. 10 ad 3</span></a> Ad tertium
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diff changeset
1359 dicendum quod reverentia huius sacramenti habet timorem amori
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diff changeset
1360 coniunctum, unde timor reverentiae ad Deum dicitur timor filialis,
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diff changeset
1361 ut in secunda parte dictum est. Ex amore enim provocatur desiderium
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diff changeset
1362 sumendi, ex timore autem consurgit humilitas reverendi. Et ideo
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diff changeset
1363 utrumque pertinet ad reverentiam huius sacramenti, et quod quotidie
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diff changeset
1364 sumatur, et quod aliquando abstineatur. Unde Augustinus dicit,
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diff changeset
1365 <i>si dixerit quispiam non quotidie accipiendam Eucharistiam, alius
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diff changeset
1366 affirmat quotidie, faciat unusquisque quod secundum fidem suam pie
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diff changeset
1367 credit esse faciendum. Neque enim litigaverunt inter se Zacchaeus
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diff changeset
1368 et ille centurio, cum alter eorum gaudens susceperit dominum, alter
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diff changeset
1369 dixerit, non sum dignus ut intres sub tectum meum, ambo salvatorem
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diff changeset
1370 honorificantes, quamvis non uno modo</i>. Amor tamen et spes, ad
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diff changeset
1371 quae semper Scriptura nos provocat, praeferuntur timori, unde et,
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diff changeset
1372 cum Petrus dixisset, <i>exi a me, domine, quia peccator homo ego
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diff changeset
1373 sum</i>, respondit Iesus, noli timere.</p>
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diff changeset
1374 <p title="III q. 80 a. 10 ad 4"><a name="50969"><span class=
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diff changeset
1375 "ref">[50969] III&ordf; q. 80 a. 10 ad 4</span></a> Ad quartum
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diff changeset
1376 dicendum quod, quia dominus dicit, <i>panem nostrum quotidianum da
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diff changeset
1377 nobis hodie</i>, non est pluries in die communicandum, ut saltem
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diff changeset
1378 per hoc quod aliquis semel in die communicat, repraesentetur unitas
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diff changeset
1379 passionis Christi.</p>
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diff changeset
1380 <p title="III q. 80 a. 10 ad 5"><a name="50970"><span class=
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diff changeset
1381 "ref">[50970] III&ordf; q. 80 a. 10 ad 5</span></a> Ad quintum
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diff changeset
1382 dicendum quod, secundum statum diversum Ecclesiae, diversa circa
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diff changeset
1383 hoc statuta emanarunt. Nam in primitiva Ecclesia, quando magis
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parents: 26
diff changeset
1384 vigebat devotio fidei Christianae, statutum fuit ut quotidie
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diff changeset
1385 fideles communicarent. Unde Anacletus Papa dicit, <i>peracta
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diff changeset
1386 consecratione, omnes communicent qui noluerint ecclesiasticis
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diff changeset
1387 carere liminibus, sic enim et apostoli statuerunt, et sancta Romana
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diff changeset
1388 tenet Ecclesia</i>. Postmodum vero, diminuto fidei fervore,
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diff changeset
1389 Fabianus Papa indulsit <i>ut, si non frequentius, saltem ter in
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diff changeset
1390 anno omnes communicent</i>, scilicet in Pascha, in Pentecoste et in
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diff changeset
1391 nativitate domini. Soter etiam Papa in cena domini dicit esse
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diff changeset
1392 communicandum, ut habetur in decretis, de Consecr., dist. II.
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diff changeset
1393 <i>Postmodum vero, propter iniquitatis abundantiam refrigescente
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diff changeset
1394 caritate multorum</i>, statuit Innocentius III ut saltem semel in
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diff changeset
1395 anno, scilicet in Pascha, fideles communicent. Consulitur tamen in
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parents: 26
diff changeset
1396 libro de ecclesiasticis Dogmat., <i>omnibus diebus dominicis
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diff changeset
1397 communicandum</i>.</p>
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diff changeset
1398 <br />
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diff changeset
1399 <div class="E">Articulus 11</div>
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diff changeset
1400 <p title="III q. 80 a. 11 arg. 1"><a name="50971"><span class=
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diff changeset
1401 "ref">[50971] III&ordf; q. 80 a. 11 arg. 1</span></a> Ad undecimum
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diff changeset
1402 sic proceditur. Videtur quod liceat cessare omnino a communione.
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diff changeset
1403 Laudatur enim centurio de hoc quod dicit, Matth. VIII <i>domine,
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diff changeset
1404 non sum dignus ut intres sub tectum meum</i>. Cui comparatur ille
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diff changeset
1405 qui reputat sibi a communione esse abstinendum, ut dictum est. Cum
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diff changeset
1406 ergo nunquam legatur Christum in eius domum venisse, videtur quod
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diff changeset
1407 liceat alicui toto tempore vitae suae a communione abstinere.</p>
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diff changeset
1408 <p title="III q. 80 a. 11 arg. 2"><a name="50972"><span class=
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diff changeset
1409 "ref">[50972] III&ordf; q. 80 a. 11 arg. 2</span></a> Praeterea,
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diff changeset
1410 cuilibet licet abstinere ab his quae non sunt de necessitate
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diff changeset
1411 salutis. Sed hoc sacramentum non est de necessitate salutis, ut
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diff changeset
1412 supra dictum est. Ergo licet a susceptione huius sacramenti omnino
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diff changeset
1413 cessare.</p>
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diff changeset
1414 <p title="III q. 80 a. 11 arg. 3"><a name="50973"><span class=
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diff changeset
1415 "ref">[50973] III&ordf; q. 80 a. 11 arg. 3</span></a> Praeterea,
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diff changeset
1416 peccatores non tenentur communicare, unde Fabianus Papa, cum
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diff changeset
1417 dixisset, <i>ter in anno omnes communicent</i>, adiunxit <i>nisi
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diff changeset
1418 forte quis maioribus criminibus impediatur</i>. Si ergo illi qui
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diff changeset
1419 non sunt in peccato, tenentur communicare, videtur quod melioris
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diff changeset
1420 conditionis sint peccatores quam iusti, quod est inconveniens. Ergo
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diff changeset
1421 videtur quod etiam iustis liceat a communione cessare.</p>
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diff changeset
1422 <p title="III q. 80 a. 11 s. c."><a name="50974"><span class=
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diff changeset
1423 "ref">[50974] III&ordf; q. 80 a. 11 s. c.</span></a> Sed contra est
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diff changeset
1424 quod dominus dicit, Ioan. VI, <i>nisi manducaveritis carnem filii
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diff changeset
1425 hominis et biberitis eius sanguinem, non habebitis vitam in
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diff changeset
1426 vobis</i>.</p>
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diff changeset
1427 <p title="III q. 80 a. 11 co."><a name="50975"><span class=
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parents: 26
diff changeset
1428 "ref">[50975] III&ordf; q. 80 a. 11 co.</span></a> Respondeo
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diff changeset
1429 dicendum quod, sicut supra dictum est, duplex est modus percipiendi
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diff changeset
1430 hoc sacramentum, spiritualis scilicet et sacramentalis. Manifestum
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diff changeset
1431 est autem quod omnes tenentur saltem spiritualiter manducare, quia
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diff changeset
1432 hoc est Christo incorporari, ut supra dictum est. Spiritualis autem
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parents: 26
diff changeset
1433 manducatio includit votum seu desiderium percipiendi hoc
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diff changeset
1434 sacramentum, ut supra dictum est. Et ideo sine voto percipiendi hoc
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diff changeset
1435 sacramentum non potest homini esse salus. Frustra autem esset votum
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diff changeset
1436 nisi impleretur quando opportunitas adesset. Et ideo manifestum est
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diff changeset
1437 quod homo tenetur hoc sacramentum sumere, non solum ex statuto
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diff changeset
1438 Ecclesiae, sed etiam ex mandato domini, dicentis, Matth. XXVI,
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diff changeset
1439 <i>hoc facite in meam commemorationem</i>. Ex statuto autem
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diff changeset
1440 Ecclesiae sunt determinata tempora exequendi Christi
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diff changeset
1441 praeceptum.</p>
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diff changeset
1442 <p title="III q. 80 a. 11 ad 1"><a name="50976"><span class=
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parents: 26
diff changeset
1443 "ref">[50976] III&ordf; q. 80 a. 11 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
1444 dicendum quod, sicut Gregorius dicit, in pastorali, <i>illa est
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parents: 26
diff changeset
1445 vera humilitas, cum ad respuendum hoc quod utiliter praecipitur,
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diff changeset
1446 pertinax non est</i>. Et ideo non potest esse laudabilis humilitas
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parents: 26
diff changeset
1447 si contra praeceptum Christi et Ecclesiae aliquis a communione
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diff changeset
1448 abstineat. Neque enim centurioni praeceptum fuit ut Christum in sua
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parents: 26
diff changeset
1449 domo reciperet.</p>
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diff changeset
1450 <p title="III q. 80 a. 11 ad 2"><a name="50977"><span class=
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parents: 26
diff changeset
1451 "ref">[50977] III&ordf; q. 80 a. 11 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1452 dicendum quod hoc sacramentum dicitur non esse necessitatis sicut
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parents: 26
diff changeset
1453 Baptismus, quantum ad pueros, quibus potest esse salus sine hoc
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parents: 26
diff changeset
1454 sacramento, non autem sine sacramento Baptismi. Quantum vero ad
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diff changeset
1455 adultos, utrumque est necessitatis.</p>
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parents: 26
diff changeset
1456 <p title="III q. 80 a. 11 ad 3"><a name="50978"><span class=
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parents: 26
diff changeset
1457 "ref">[50978] III&ordf; q. 80 a. 11 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1458 dicendum quod peccatores magnum detrimentum patiuntur ex hoc quod
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parents: 26
diff changeset
1459 repelluntur a perceptione huius sacramenti, unde per hoc non sunt
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parents: 26
diff changeset
1460 melioris conditionis. Et licet in peccatis permanentes non
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parents: 26
diff changeset
1461 excusentur propter hoc a transgressione praecepti, poenitens tamen,
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parents: 26
diff changeset
1462 qui, ut Innocentius dicit, secundum consilium sacerdotis abstinet,
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diff changeset
1463 excusatur.</p>
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diff changeset
1464 <br />
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parents: 26
diff changeset
1465 <div class="E">Articulus 12</div>
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parents: 26
diff changeset
1466 <p title="III q. 80 a. 12 arg. 1"><a name="50979"><span class=
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parents: 26
diff changeset
1467 "ref">[50979] III&ordf; q. 80 a. 12 arg. 1</span></a> Ad duodecimum
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diff changeset
1468 sic proceditur. Videtur quod non liceat sumere corpus domini sine
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diff changeset
1469 sanguine. Dicit enim Gelasius Papa, et habetur de Consecrat., dist.
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diff changeset
1470 II, <i>comperimus quod quidam, sumpta tantummodo corporis sacri
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diff changeset
1471 portione, a calice sacrati cruoris abstinent. Qui procul dubio,
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parents: 26
diff changeset
1472 quoniam nescio qua superstitione docentur adstringi, aut integra
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parents: 26
diff changeset
1473 sacramenta percipiant, aut ab integris arceantur</i>. Non ergo
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parents: 26
diff changeset
1474 licet corpus Christi sumere sine sanguine.</p>
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parents: 26
diff changeset
1475 <p title="III q. 80 a. 12 arg. 2"><a name="50980"><span class=
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parents: 26
diff changeset
1476 "ref">[50980] III&ordf; q. 80 a. 12 arg. 2</span></a> Praeterea, ad
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parents: 26
diff changeset
1477 perfectionem huius sacramenti concurrit manducatio corporis et
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parents: 26
diff changeset
1478 potatio sanguinis, ut supra habitum est. Si ergo sumatur corpus
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parents: 26
diff changeset
1479 sine sanguine, erit sacramentum imperfectum. Quod ad sacrilegium
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parents: 26
diff changeset
1480 pertinere videtur. Unde ibidem Gelasius subdit, <i>quia divisio
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parents: 26
diff changeset
1481 unius eiusdemque mysterii sine grandi sacrilegio non potest
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diff changeset
1482 provenire</i>.</p>
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parents: 26
diff changeset
1483 <p title="III q. 80 a. 12 arg. 3"><a name="50981"><span class=
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parents: 26
diff changeset
1484 "ref">[50981] III&ordf; q. 80 a. 12 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1485 hoc sacramentum celebratur in memoriam dominicae passionis, ut
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parents: 26
diff changeset
1486 supra habitum est, et sumitur pro animae salute. Sed passio Christi
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parents: 26
diff changeset
1487 magis exprimitur in sanguine quam in corpore, sanguis etiam pro
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parents: 26
diff changeset
1488 salute animae offertur, ut supra habitum est. Ergo potius esset
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parents: 26
diff changeset
1489 abstinendum a sumptione corporis quam a sumptione sanguinis. Non
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diff changeset
1490 ergo accedentes ad hoc sacramentum debent sumere corpus sine eius
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parents: 26
diff changeset
1491 sanguine.</p>
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diff changeset
1492 <p title="III q. 80 a. 12 s. c."><a name="50982"><span class=
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parents: 26
diff changeset
1493 "ref">[50982] III&ordf; q. 80 a. 12 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
1494 multarum Ecclesiarum usus, in quibus populo communicanti datur
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parents: 26
diff changeset
1495 corpus Christi sumendum, non autem sanguis.</p>
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parents: 26
diff changeset
1496 <p title="III q. 80 a. 12 co."><a name="50983"><span class=
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parents: 26
diff changeset
1497 "ref">[50983] III&ordf; q. 80 a. 12 co.</span></a> Respondeo
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parents: 26
diff changeset
1498 dicendum quod circa usum huius sacramenti duo possunt considerari,
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parents: 26
diff changeset
1499 unum ex parte ipsius sacramenti; aliud ex parte sumentium. Ex parte
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parents: 26
diff changeset
1500 ipsius sacramenti convenit quod utrumque sumatur, scilicet et
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parents: 26
diff changeset
1501 corpus et sanguis, quia in utroque consistit perfectio sacramenti.
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diff changeset
1502 Et ideo, quia ad sacerdotem pertinet hoc sacramentum consecrare et
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parents: 26
diff changeset
1503 perficere, nullo modo debet corpus Christi sumere sine sanguine. Ex
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parents: 26
diff changeset
1504 parte autem sumentium requiritur summa reverentia, et cautela ne
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parents: 26
diff changeset
1505 aliquid accidat quod vergat in iniuriam tanti mysterii. Quod
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diff changeset
1506 praecipue posset accidere in sanguinis sumptione, qui quidem, si
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diff changeset
1507 incaute sumeretur, de facili posset effundi. Et quia, crescente
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parents: 26
diff changeset
1508 multitudine populi Christiani, in qua continentur senes et iuvenes
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parents: 26
diff changeset
1509 et parvuli, quorum quidam non sunt tantae discretionis ut cautelam
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parents: 26
diff changeset
1510 debitam circa usum huius sacramenti adhiberent, ideo provide in
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parents: 26
diff changeset
1511 quibusdam Ecclesiis observatur ut populo sanguis sumendus non
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diff changeset
1512 detur, sed solum a sacerdote sumatur.</p>
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parents: 26
diff changeset
1513 <p title="III q. 80 a. 12 ad 1"><a name="50984"><span class=
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parents: 26
diff changeset
1514 "ref">[50984] III&ordf; q. 80 a. 12 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1515 dicendum quod Gelasius Papa loquitur quantum ad sacerdotes, qui,
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parents: 26
diff changeset
1516 sicut totum consecrant sacramentum, ita etiam toti communicare
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diff changeset
1517 debent. Ut enim legitur in Concilio Toletano, <i>quale erit
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diff changeset
1518 sacrificium, ubi nec ipse sacrificans esse dignoscitur?</i></p>
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parents: 26
diff changeset
1519 <p title="III q. 80 a. 12 ad 2"><a name="50985"><span class=
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parents: 26
diff changeset
1520 "ref">[50985] III&ordf; q. 80 a. 12 ad 2</span></a> Ad secundum
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diff changeset
1521 dicendum quod perfectio huius sacramenti non est in usu fidelium,
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diff changeset
1522 sed in consecratione materiae. Et ideo nihil derogat perfectioni
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diff changeset
1523 huius sacramenti si populus sumat corpus sine sanguine, dummodo
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diff changeset
1524 sacerdos consecrans sumat utrumque.</p>
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parents: 26
diff changeset
1525 <p title="III q. 80 a. 12 ad 3"><a name="50986"><span class=
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parents: 26
diff changeset
1526 "ref">[50986] III&ordf; q. 80 a. 12 ad 3</span></a> Ad tertium
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diff changeset
1527 dicendum quod repraesentatio dominicae passionis agitur in ipsa
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parents: 26
diff changeset
1528 consecratione huius sacramenti, in qua non debet corpus sine
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parents: 26
diff changeset
1529 sanguine consecrari. Potest autem a populo corpus sine sanguine
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diff changeset
1530 sumi, nec exinde aliquod sequitur detrimentum. Quia sacerdos in
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diff changeset
1531 persona omnium sanguinem offert et sumit, et sub utraque specie
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diff changeset
1532 totus Christus continetur, ut supra habitum est.</p>
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diff changeset
1533 <br />
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diff changeset
1534 <div class="D">Quaestio 81</div>
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parents: 26
diff changeset
1535 <div class="G">Prooemium</div>
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parents: 26
diff changeset
1536 <p title="III q. 81 pr."><a name="50987"><span class="ref">[50987]
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parents: 26
diff changeset
1537 III&ordf; q. 81 pr.</span></a> Deinde considerandum est de usu
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diff changeset
1538 huius sacramenti quo Christus usus est in prima sui institutione.
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diff changeset
1539 Et circa hoc quaeruntur quatuor. Primo, utrum ipse Christus
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diff changeset
1540 sumpserit corpus et sanguinem suum. Secundo, utrum Iudae dederit.
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diff changeset
1541 Tertio, quale corpus sumpserit aut dederit, scilicet passibile vel
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parents: 26
diff changeset
1542 impassibile. Quarto, quomodo se habuisset Christus sub hoc
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parents: 26
diff changeset
1543 sacramento si fuisset in triduo mortis reservatum, aut etiam
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diff changeset
1544 consecratum.</p>
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diff changeset
1545 <br />
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diff changeset
1546 <div class="E">Articulus 1</div>
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parents: 26
diff changeset
1547 <p title="III q. 81 a. 1 arg. 1"><a name="50988"><span class=
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parents: 26
diff changeset
1548 "ref">[50988] III&ordf; q. 81 a. 1 arg. 1</span></a> Ad primum sic
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diff changeset
1549 proceditur. Videtur quod Christus non sumpserit corpus suum et
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diff changeset
1550 sanguinem. Non enim de factis Christi et dictis asseri debet quod
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diff changeset
1551 auctoritate sacrae Scripturae non traditur. Sed in Evangeliis non
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diff changeset
1552 habetur quod Christus corpus suum manducaverit aut sanguinem
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diff changeset
1553 biberit. Non ergo est hoc asserendum.</p>
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diff changeset
1554 <p title="III q. 81 a. 1 arg. 2"><a name="50989"><span class=
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parents: 26
diff changeset
1555 "ref">[50989] III&ordf; q. 81 a. 1 arg. 2</span></a> Praeterea,
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diff changeset
1556 nihil potest esse in seipso, nisi forte ratione partium, prout
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diff changeset
1557 scilicet una pars eius est in alia, ut habetur in IV Physic. sed
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parents: 26
diff changeset
1558 illud quod manducatur et bibitur, est in manducante et bibente. Cum
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diff changeset
1559 ergo totus Christus sit in utraque specie sacramenti, videtur
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diff changeset
1560 impossibile fuisse quod ipse sumpserit hoc sacramentum.</p>
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parents: 26
diff changeset
1561 <p title="III q. 81 a. 1 arg. 3"><a name="50990"><span class=
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parents: 26
diff changeset
1562 "ref">[50990] III&ordf; q. 81 a. 1 arg. 3</span></a> Praeterea,
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diff changeset
1563 duplex est assumptio huius sacramenti, scilicet spiritualis et
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diff changeset
1564 sacramentalis. Sed spiritualis non competebat Christo, quia nihil a
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diff changeset
1565 sacramento accepit. Et per consequens nec sacramentalis, quae sine
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diff changeset
1566 spirituali est imperfecta, ut supra habitum est. Ergo Christus
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diff changeset
1567 nullo modo hoc sacramentum sumpsit.</p>
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parents: 26
diff changeset
1568 <p title="III q. 81 a. 1 s. c."><a name="50991"><span class=
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parents: 26
diff changeset
1569 "ref">[50991] III&ordf; q. 81 a. 1 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
1570 quod Hieronymus dicit, ad Heldibiam, <i>dominus Iesus ipse conviva
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diff changeset
1571 et convivium, ipse comedens et qui comeditur</i>.</p>
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diff changeset
1572 <p title="III q. 81 a. 1 co."><a name="50992"><span class=
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parents: 26
diff changeset
1573 "ref">[50992] III&ordf; q. 81 a. 1 co.</span></a> Respondeo
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diff changeset
1574 dicendum quod quidam dixerunt quod Christus in cena corpus et
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diff changeset
1575 sanguinem suum discipulis tradidit, non tamen ipse sumpsit. Sed hoc
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parents: 26
diff changeset
1576 non videtur convenienter dici. Quia Christus ea quae ab aliis
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diff changeset
1577 observanda instituit, ipse primitus observavit, unde et ipse prius
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diff changeset
1578 baptizari voluit quam aliis Baptismum imponeret, secundum illud
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diff changeset
1579 Act. I, <i>coepit Iesus facere et docere</i>. Unde et ipse primo
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parents: 26
diff changeset
1580 corpus suum et sanguinem sumpsit, et postea discipulis suis
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diff changeset
1581 tradidit sumendum. Et hoc est quod, Ruth III, super illud,
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diff changeset
1582 <i>cumque comedisset et bibisset</i> etc., dicit Glossa, quod
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diff changeset
1583 <i>Christus comedit et bibit in cena, cum corporis et sanguinis sui
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diff changeset
1584 sacramentum discipulis tradidit. Unde, quia pueri communicaverunt
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diff changeset
1585 carni et sanguini, et ipse participavit eisdem</i>.</p>
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parents: 26
diff changeset
1586 <p title="III q. 81 a. 1 ad 1"><a name="50993"><span class=
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parents: 26
diff changeset
1587 "ref">[50993] III&ordf; q. 81 a. 1 ad 1</span></a> Ad primum ergo
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parents: 26
diff changeset
1588 dicendum quod in Evangeliis legitur quod Christus accepit panem et
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diff changeset
1589 calicem. Non est autem intelligendum quod acceperit solum in
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parents: 26
diff changeset
1590 manibus, ut quidam dicunt, sed eo modo accepit quo aliis
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parents: 26
diff changeset
1591 accipiendum tradidit. Unde, cum discipulis dixerit, accipite et
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parents: 26
diff changeset
1592 comedite, et iterum, accipite et bibite, intelligendum est quod
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diff changeset
1593 ipse dominus accipiens comederit et biberit. Unde et quidam metrice
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diff changeset
1594 dixerunt, <i>rex sedet in cena, turba cinctus duodena, se tenet in
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parents: 26
diff changeset
1595 manibus, se cibat ipse cibus</i>.</p>
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parents: 26
diff changeset
1596 <p title="III q. 81 a. 1 ad 2"><a name="50994"><span class=
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parents: 26
diff changeset
1597 "ref">[50994] III&ordf; q. 81 a. 1 ad 2</span></a> Ad secundum
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diff changeset
1598 dicendum quod, sicut supra dictum est, Christus, secundum quod est
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diff changeset
1599 sub hoc sacramento, comparatur ad locum non secundum proprias
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diff changeset
1600 dimensiones, sed secundum dimensiones specierum sacramentalium, ita
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diff changeset
1601 quod in quocumque loco ubi sunt illae species, est ipse Christus.
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diff changeset
1602 Et quia species illae potuerunt esse in manibus et in ore Christi,
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diff changeset
1603 ipse totus Christus potuit esse in suis manibus et in suo ore. Non
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diff changeset
1604 autem potuisset hoc esse secundum quod comparatur ad locum secundum
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diff changeset
1605 proprias species.</p>
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diff changeset
1606 <p title="III q. 81 a. 1 ad 3"><a name="50995"><span class=
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diff changeset
1607 "ref">[50995] III&ordf; q. 81 a. 1 ad 3</span></a> Ad tertium
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diff changeset
1608 dicendum quod, sicut supra dictum est, effectus huius sacramenti
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diff changeset
1609 est non solum augmentum habitualis gratiae, sed etiam actualis
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parents: 26
diff changeset
1610 delectatio spiritualis dulcedinis. Quamvis autem Christo gratia non
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diff changeset
1611 fuerit augmentata ex susceptione huius sacramenti, habuit tamen
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diff changeset
1612 quandam spiritualem delectationem in nova institutione huius
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diff changeset
1613 sacramenti, unde ipse dicebat, Luc. XXII, <i>desiderio desideravi
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diff changeset
1614 manducare hoc Pascha vobiscum</i>, quod Eusebius exponit de novo
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diff changeset
1615 mysterio huius novi testamenti quod tradebat discipulis. Et ideo
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diff changeset
1616 spiritualiter manducavit, et similiter sacramentaliter, inquantum
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diff changeset
1617 corpus suum sub sacramento sumpsit, quod sacramentum sui corporis
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diff changeset
1618 intellexit et disposuit. Aliter tamen quam ceteri sacramentaliter
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diff changeset
1619 et spiritualiter sumant, qui augmentum gratiae suscipiunt, et
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diff changeset
1620 sacramentalibus signis indigent ad veritatis perceptionem.</p>
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diff changeset
1621 <br />
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diff changeset
1622 <div class="E">Articulus 2</div>
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diff changeset
1623 <p title="III q. 81 a. 2 arg. 1"><a name="50996"><span class=
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parents: 26
diff changeset
1624 "ref">[50996] III&ordf; q. 81 a. 2 arg. 1</span></a> Ad secundum
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diff changeset
1625 sic proceditur. Videtur quod Christus Iudae non dederit corpus
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diff changeset
1626 suum. Ut enim legitur Matth. XXVI, postquam dominus dederat corpus
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diff changeset
1627 suum et sanguinem discipulis, dixit eis, <i>non bibam amodo de hoc
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diff changeset
1628 genimine vitis usque in diem illum cum illud bibam vobiscum novum
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diff changeset
1629 in regno patris mei</i>. Ex quo videtur quod illi quibus corpus
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diff changeset
1630 suum et sanguinem dederat, cum eo essent iterum bibituri. Sed Iudas
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diff changeset
1631 postea cum ipso non bibit. Ergo non accepit cum aliis discipulis
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diff changeset
1632 corpus Christi et sanguinem.</p>
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diff changeset
1633 <p title="III q. 81 a. 2 arg. 2"><a name="50997"><span class=
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diff changeset
1634 "ref">[50997] III&ordf; q. 81 a. 2 arg. 2</span></a> Praeterea,
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diff changeset
1635 dominus implevit quod praecepit, secundum illud Act. I, <i>coepit
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diff changeset
1636 Iesus facere et docere</i>. Sed ipse praecepit, Matth. VII,
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diff changeset
1637 <i>nolite sanctum dare canibus</i>. Cum ergo ipse cognosceret Iudam
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parents: 26
diff changeset
1638 peccatorem esse, videtur quod ei corpus suum et sanguinem non
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parents: 26
diff changeset
1639 dederit.</p>
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parents: 26
diff changeset
1640 <p title="III q. 81 a. 2 arg. 3"><a name="50998"><span class=
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parents: 26
diff changeset
1641 "ref">[50998] III&ordf; q. 81 a. 2 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1642 Christus specialiter legitur Iudae panem intinctum porrexisse,
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parents: 26
diff changeset
1643 Ioan. XIII. Si ergo corpus suum ei dederit, videtur quod sub
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parents: 26
diff changeset
1644 buccella ei dederit, praecipue cum legatur ibidem, <i>et post
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parents: 26
diff changeset
1645 buccellam introivit in eum Satanas</i>; ubi Augustinus dicit,
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parents: 26
diff changeset
1646 <i>hinc nos docemur quam sit cavendum male accipere bonum. Si enim
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parents: 26
diff changeset
1647 corripitur qui non diiudicat, idest, non discernit corpus domini a
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parents: 26
diff changeset
1648 ceteris cibis, quomodo damnabitur qui ad eius mensam, fingens se
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parents: 26
diff changeset
1649 amicum, accedit inimicus?</i> Sed cum buccella intincta non accepit
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parents: 26
diff changeset
1650 corpus Christi, ut Augustinus dicit, super illud Ioan. XIII, <i>cum
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ht
parents: 26
diff changeset
1651 intinxisset panem, dedit Iudae Simonis Iscariotis, non, ut putant
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parents: 26
diff changeset
1652 quidam negligenter legentes, tunc Iudas solus corpus Christi
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parents: 26
diff changeset
1653 accepit</i>. Ergo videtur quod Iudas corpus Christi non
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parents: 26
diff changeset
1654 acceperit.</p>
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parents: 26
diff changeset
1655 <p title="III q. 81 a. 2 s. c."><a name="50999"><span class=
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parents: 26
diff changeset
1656 "ref">[50999] III&ordf; q. 81 a. 2 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
1657 quod Chrysostomus dicit, <i>Iudas, particeps existens mysteriorum,
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parents: 26
diff changeset
1658 conversus non est. Unde fit scelus eius utrinque immanius, tum quia
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parents: 26
diff changeset
1659 tali proposito imbutus adiit mysteria; tum quia adiens melior
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parents: 26
diff changeset
1660 factus non fuit, nec metu nec beneficio nec honore</i>.</p>
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parents: 26
diff changeset
1661 <p title="III q. 81 a. 2 co."><a name="51000"><span class=
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ht
parents: 26
diff changeset
1662 "ref">[51000] III&ordf; q. 81 a. 2 co.</span></a> Respondeo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1663 dicendum quod Hilarius posuit, super Matth., quod Christus Iudae
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parents: 26
diff changeset
1664 corpus suum et sanguinem non dedit. Et hoc quidem conveniens
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ht
parents: 26
diff changeset
1665 fuisset, considerata malitia Iudae. Sed quia Christus debuit nobis
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parents: 26
diff changeset
1666 esse exemplum iustitiae, non conveniebat eius magisterio ut Iudam,
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ht
parents: 26
diff changeset
1667 occultum peccatorem, sine accusatore et evidenti probatione, ab
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ht
parents: 26
diff changeset
1668 aliorum communione separaret, ne per hoc daretur exemplum praelatis
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parents: 26
diff changeset
1669 Ecclesiae similia faciendi; et ipse Iudas, inde exasperatus,
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parents: 26
diff changeset
1670 sumeret occasionem peccandi. Et ideo dicendum est quod Iudas cum
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parents: 26
diff changeset
1671 aliis discipulis corpus domini et sanguinem suscepit, ut dicit
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parents: 26
diff changeset
1672 Dionysius in libro Eccles. Hier., et Augustinus, super Ioannem.</p>
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parents: 26
diff changeset
1673 <p title="III q. 81 a. 2 ad 1"><a name="51001"><span class=
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parents: 26
diff changeset
1674 "ref">[51001] III&ordf; q. 81 a. 2 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1675 dicendum quod illa est ratio Hilarii ad ostendendum quod Iudas
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parents: 26
diff changeset
1676 corpus Christi non sumpsit. Non tamen cogit. Quia Christus loquitur
544e12f679ad convert to xml
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parents: 26
diff changeset
1677 discipulis, a quorum collegio Iudas se separavit, non autem
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parents: 26
diff changeset
1678 Christus eum exclusit. Et ideo Christus, quantum est in se, etiam
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parents: 26
diff changeset
1679 cum Iuda vinum in regno Dei bibit, sed hoc convivium ipse Iudas
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parents: 26
diff changeset
1680 repudiavit.</p>
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parents: 26
diff changeset
1681 <p title="III q. 81 a. 2 ad 2"><a name="51002"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1682 "ref">[51002] III&ordf; q. 81 a. 2 ad 2</span></a> Ad secundum
544e12f679ad convert to xml
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parents: 26
diff changeset
1683 dicendum quod Christo nota erat Iudae iniquitas sicut Deo, non
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parents: 26
diff changeset
1684 autem erat sibi nota per modum quo hominibus innotescit. Et ideo
544e12f679ad convert to xml
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parents: 26
diff changeset
1685 Christus Iudam non repulit a communione, ut daret exemplum tales
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parents: 26
diff changeset
1686 peccatores occultos non esse ab aliis sacerdotibus repellendos.</p>
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parents: 26
diff changeset
1687 <p title="III q. 81 a. 2 ad 3"><a name="51003"><span class=
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parents: 26
diff changeset
1688 "ref">[51003] III&ordf; q. 81 a. 2 ad 3</span></a> Ad tertium
544e12f679ad convert to xml
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parents: 26
diff changeset
1689 dicendum quod sine dubio Iudas sub pane intincto corpus Christi non
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parents: 26
diff changeset
1690 sumpsit, sed simplicem panem. Significatur autem fortassis, ut
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parents: 26
diff changeset
1691 Augustinus dicit ibidem, <i>per panis intinctionem fictio Iudae, ut
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parents: 26
diff changeset
1692 enim inficiantur, nonnulla tinguntur. Si autem bonum aliquod hic
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parents: 26
diff changeset
1693 significat tinctio</i>, scilicet dulcedinem bonitatis divinae, quia
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parents: 26
diff changeset
1694 panis ex intinctione sapidior redditur, eidem bono ingratum non
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parents: 26
diff changeset
1695 immerito secuta est damnatio. Et propter hanc ingratitudinem id
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ht
parents: 26
diff changeset
1696 quod est bonum, factum est ei malum, sicut accidit circa sumentes
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parents: 26
diff changeset
1697 corpus Christi indigne. Et, sicut Augustinus dicit ibidem,
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parents: 26
diff changeset
1698 <i>intelligendum est quod dominus iam antea distribuerat omnibus
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parents: 26
diff changeset
1699 discipulis suis sacramentum corporis et sanguinis sui, ubi et ipse
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parents: 26
diff changeset
1700 Iudas erat, sicut Lucas narrat. Ac deinde ad hoc ventum est, ubi,
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parents: 26
diff changeset
1701 secundum narrationem Ioannis, dominus per buccellam tinctam atque
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parents: 26
diff changeset
1702 porrectam suum exprimit proditorem</i>.</p>
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parents: 26
diff changeset
1703 <br />
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parents: 26
diff changeset
1704 <div class="E">Articulus 3</div>
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ht
parents: 26
diff changeset
1705 <p title="III q. 81 a. 3 arg. 1"><a name="51004"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1706 "ref">[51004] III&ordf; q. 81 a. 3 arg. 1</span></a> Ad tertium sic
544e12f679ad convert to xml
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parents: 26
diff changeset
1707 proceditur. Videtur quod Christus sumpserit et dederit corpus suum
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parents: 26
diff changeset
1708 discipulis impassibile. Quia super illud Matth. XVII,
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parents: 26
diff changeset
1709 <i>transfiguratus est ante illos</i>, dicit quaedam Glossa,
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parents: 26
diff changeset
1710 <i>illud corpus quod habuit per naturam, dedit discipulis in cena,
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parents: 26
diff changeset
1711 non mortale et passibile</i>. Et Levit. II, super illud, <i>si
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parents: 26
diff changeset
1712 oblatio tua fuerit de sartagine</i>, dicit Glossa, <i>crux, super
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parents: 26
diff changeset
1713 omnia fortis, carnem Christi, quae ante passionem non videbatur
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parents: 26
diff changeset
1714 esui apta, post aptam fecit</i>. Sed Christus dedit corpus suum ut
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parents: 26
diff changeset
1715 aptum ad manducandum. Ergo dedit tale quale habuit post passionem,
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parents: 26
diff changeset
1716 scilicet impassibile et immortale.</p>
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parents: 26
diff changeset
1717 <p title="III q. 81 a. 3 arg. 2"><a name="51005"><span class=
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parents: 26
diff changeset
1718 "ref">[51005] III&ordf; q. 81 a. 3 arg. 2</span></a> Praeterea,
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parents: 26
diff changeset
1719 omne corpus passibile per contactum et manducationem patitur. Si
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parents: 26
diff changeset
1720 ergo corpus Christi erat passibile, per contactum et comestionem
544e12f679ad convert to xml
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parents: 26
diff changeset
1721 discipulorum passum fuisset.</p>
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parents: 26
diff changeset
1722 <p title="III q. 81 a. 3 arg. 3"><a name="51006"><span class=
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parents: 26
diff changeset
1723 "ref">[51006] III&ordf; q. 81 a. 3 arg. 3</span></a> Praeterea,
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parents: 26
diff changeset
1724 verba sacramentalia non sunt modo maioris virtutis quando
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parents: 26
diff changeset
1725 proferuntur a sacerdote in persona Christi, quam tunc quando
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parents: 26
diff changeset
1726 fuerunt prolata ab ipso Christo. Sed nunc virtute verborum
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parents: 26
diff changeset
1727 sacramentalium in altari consecratur corpus Christi impassibile et
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parents: 26
diff changeset
1728 immortale. Ergo multo magis tunc.</p>
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parents: 26
diff changeset
1729 <p title="III q. 81 a. 3 s. c."><a name="51007"><span class=
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ht
parents: 26
diff changeset
1730 "ref">[51007] III&ordf; q. 81 a. 3 s. c.</span></a> Sed contra est
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1731 quod, sicut Innocentius III dicit, <i>tale corpus tunc dedit
544e12f679ad convert to xml
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parents: 26
diff changeset
1732 discipulis quale habuit</i>. Habuit autem tunc corpus passibile et
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parents: 26
diff changeset
1733 mortale. Ergo corpus passibile et mortale discipulis dedit.</p>
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parents: 26
diff changeset
1734 <p title="III q. 81 a. 3 co."><a name="51008"><span class=
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ht
parents: 26
diff changeset
1735 "ref">[51008] III&ordf; q. 81 a. 3 co.</span></a> Respondeo
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1736 dicendum quod Hugo de sancto Victore posuit quod Christus ante
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1737 passionem diversis temporibus quatuor dotes corporis glorificati
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parents: 26
diff changeset
1738 assumpsit, scilicet subtilitatem in nativitate, quando exivit de
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parents: 26
diff changeset
1739 clauso utero virginis; agilitatem, quando siccis pedibus super mare
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parents: 26
diff changeset
1740 ambulavit; claritatem, in transfiguratione; impassibilitatem, in
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parents: 26
diff changeset
1741 cena, quando corpus suum tradidit discipulis ad manducandum. Et
544e12f679ad convert to xml
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parents: 26
diff changeset
1742 secundum hoc, dedit discipulis suis corpus impassibile et
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parents: 26
diff changeset
1743 immortale. Sed, quidquid sit de aliis, de quibus supra dictum est
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parents: 26
diff changeset
1744 quid sentiri debeat, circa impassibilitatem tamen impossibile est
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parents: 26
diff changeset
1745 esse quod dicitur. Manifestum est enim quod idem verum corpus
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parents: 26
diff changeset
1746 Christi erat quod a discipulis tunc in propria specie videbatur, et
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parents: 26
diff changeset
1747 in specie sacramenti sumebatur. Non autem erat impassibile secundum
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parents: 26
diff changeset
1748 quod in propria specie videbatur, quinimmo erat passioni paratum.
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parents: 26
diff changeset
1749 Unde nec ipsum corpus quod in specie sacramenti dabatur,
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parents: 26
diff changeset
1750 impassibile erat. Impassibili tamen modo erat sub specie sacramenti
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parents: 26
diff changeset
1751 quod in se erat passibile, sicut invisibiliter quod in se erat
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parents: 26
diff changeset
1752 visibile. Sicut enim visio requirit contactum corporis quod videtur
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parents: 26
diff changeset
1753 ad circumstans medium visionis, ita passio requirit contactum
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parents: 26
diff changeset
1754 corporis quod patitur ad ea quae agunt. Corpus autem Christi,
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parents: 26
diff changeset
1755 secundum quod est sub sacramento, ut supra dictum est, non
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parents: 26
diff changeset
1756 comparatur ad ea quae circumstant mediantibus propriis
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parents: 26
diff changeset
1757 dimensionibus, quibus corpora se tangunt, sed mediantibus
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parents: 26
diff changeset
1758 dimensionibus specierum panis et vini. Et ideo species illae sunt
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parents: 26
diff changeset
1759 quae patiuntur et videntur, non autem ipsum corpus Christi.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1760 <p title="III q. 81 a. 3 ad 1"><a name="51009"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1761 "ref">[51009] III&ordf; q. 81 a. 3 ad 1</span></a> Ad primum ergo
544e12f679ad convert to xml
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parents: 26
diff changeset
1762 dicendum quod Christus dicitur non dedisse in cena corpus suum
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parents: 26
diff changeset
1763 mortale et passibile, quia non dedit corporali et passibili modo.
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parents: 26
diff changeset
1764 Crux autem facit carnem Christi aptam manducationi, inquantum hoc
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parents: 26
diff changeset
1765 sacramentum repraesentat passionem Christi.</p>
544e12f679ad convert to xml
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parents: 26
diff changeset
1766 <p title="III q. 81 a. 3 ad 2"><a name="51010"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1767 "ref">[51010] III&ordf; q. 81 a. 3 ad 2</span></a> Ad secundum
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parents: 26
diff changeset
1768 dicendum quod ratio illa procederet si corpus Christi sicut erat
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parents: 26
diff changeset
1769 passibile, ita passibili modo fuisset sub sacramento.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1770 <p title="III q. 81 a. 3 ad 3"><a name="51011"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1771 "ref">[51011] III&ordf; q. 81 a. 3 ad 3</span></a> Ad tertium
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parents: 26
diff changeset
1772 dicendum quod, sicut supra dictum est, accidentia corporis Christi
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parents: 26
diff changeset
1773 sunt in hoc sacramento ex reali concomitantia, non autem ex vi
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parents: 26
diff changeset
1774 sacramenti, ex qua est ibi substantia corporis Christi. Et ideo
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parents: 26
diff changeset
1775 virtus verborum sacramentalium ad hoc se extendit ut sit sub hoc
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parents: 26
diff changeset
1776 sacramento corpus, Christi scilicet, quibuscumque accidentibus
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parents: 26
diff changeset
1777 realiter in eo existentibus.</p>
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parents: 26
diff changeset
1778 <br />
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parents: 26
diff changeset
1779 <div class="E">Articulus 4</div>
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ht
parents: 26
diff changeset
1780 <p title="III q. 81 a. 4 arg. 1"><a name="51012"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1781 "ref">[51012] III&ordf; q. 81 a. 4 arg. 1</span></a> Ad quartum sic
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ht
parents: 26
diff changeset
1782 proceditur. Videtur quod, si hoc sacramentum tempore mortis Christi
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ht
parents: 26
diff changeset
1783 fuisset servatum in pyxide, vel ab aliquo apostolorum consecratum,
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parents: 26
diff changeset
1784 non ibi moreretur. Mors enim Christi accidit per eius passionem.
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parents: 26
diff changeset
1785 Sed Christus impassibili modo etiam tunc erat in hoc sacramento.
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parents: 26
diff changeset
1786 Ergo non poterat mori in hoc sacramento.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1787 <p title="III q. 81 a. 4 arg. 2"><a name="51013"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1788 "ref">[51013] III&ordf; q. 81 a. 4 arg. 2</span></a> Praeterea, in
544e12f679ad convert to xml
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parents: 26
diff changeset
1789 morte Christi separatus fuit sanguis eius a corpore. Sed in hoc
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1790 sacramento simul est corpus Christi et sanguis. Ergo Christus in
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1791 hoc sacramento non moreretur.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1792 <p title="III q. 81 a. 4 arg. 3"><a name="51014"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1793 "ref">[51014] III&ordf; q. 81 a. 4 arg. 3</span></a> Praeterea,
544e12f679ad convert to xml
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parents: 26
diff changeset
1794 mors accidit per separationem animae a corpore. Sed in hoc
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ht
parents: 26
diff changeset
1795 sacramento continetur tam corpus Christi quam anima. Ergo in hoc
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1796 sacramento non poterat Christus mori.</p>
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1797 <p title="III q. 81 a. 4 s. c."><a name="51015"><span class=
544e12f679ad convert to xml
ht
parents: 26
diff changeset
1798 "ref">[51015] III&ordf; q. 81 a. 4 s. c.</span></a> Sed contra est
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parents: 26
diff changeset
1799 quod idem Christus qui erat in cruce, fuisset in sacramento. Sed in
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parents: 26
diff changeset
1800 cruce moriebatur. Ergo et in sacramento conservato moreretur.</p>
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ht
parents: 26
diff changeset
1801 <p title="III q. 81 a. 4 co."><a name="51016"><span class=
544e12f679ad convert to xml
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parents: 26
diff changeset
1802 "ref">[51016] III&ordf; q. 81 a. 4 co.</span></a> Respondeo
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parents: 26
diff changeset
1803 dicendum quod corpus Christi idem in substantia est in hoc
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parents: 26
diff changeset
1804 sacramento et in propria specie, sed non eodem modo, nam in propria
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diff changeset
1805 specie contingit circumstantia corpora per proprias dimensiones,
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1806 non autem prout est in hoc sacramento, ut supra dictum est. Et ideo
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1807 quidquid pertinet ad Christum secundum quod est in se, potest
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1808 attribui ei et in propria specie et in sacramento existenti, sicut
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1809 vivere, mori, dolere, animatum vel inanimatum esse, et cetera
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1810 huiusmodi. Quaecumque vero conveniunt ei per comparationem ad
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1811 corpora extrinseca, possunt ei attribui in propria specie
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1812 existenti, non autem prout est in sacramento, sicut irrideri,
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1813 conspui, crucifigi, flagellari, et cetera huiusmodi. Unde quidam
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1814 metrice dixerunt, <i>pyxide servato poteris sociare dolorem
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1815 innatum, sed non illatus convenit illi</i>.</p>
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1816 <p title="III q. 81 a. 4 ad 1"><a name="51017"><span class=
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1817 "ref">[51017] III&ordf; q. 81 a. 4 ad 1</span></a> Ad primum ergo
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1818 dicendum quod, sicut dictum est, passio convenit corpori passo per
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1819 comparationem ad agens extrinsecum. Et ideo Christus, secundum quod
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1820 est sub sacramento, pati non potest. Potest tamen mori.</p>
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1821 <p title="III q. 81 a. 4 ad 2"><a name="51018"><span class=
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1822 "ref">[51018] III&ordf; q. 81 a. 4 ad 2</span></a> Ad secundum
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1823 dicendum quod, sicut supra dictum est, sub specie panis est corpus
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1824 Christi ex vi consecrationis, sanguis autem sub specie vini. Sed
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1825 nunc quidem, quando realiter sanguis Christi non est separatus ab
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1826 eius corpore, ex reali concomitantia et sanguis Christi est sub
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1827 specie panis simul cum corpore, et corpus sub specie vini simul cum
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1828 sanguine. Sed, si in tempore passionis Christi, quando realiter
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1829 sanguis fuit separatus a corpore, fuisset hoc sacramentum
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1830 consecratum, sub specie panis fuisset solum corpus, et sub specie
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1831 vini fuisset solus sanguis.</p>
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1832 <p title="III q. 81 a. 4 ad 3"><a name="51019"><span class=
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1833 "ref">[51019] III&ordf; q. 81 a. 4 ad 3</span></a> Ad tertium
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1834 dicendum quod, sicut supra dictum est, anima Christi est in hoc
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1835 sacramento ex reali concomitantia, quia non est sine corpore, non
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1836 autem ex vi consecrationis. Et ideo, si tunc fuisset hoc
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1837 sacramentum consecratum vel servatum quando anima erat a corpore
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1838 realiter separata, non fuisset anima Christi sub hoc sacramento,
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1839 non propter defectum virtutis verborum sed propter aliam
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1840 dispositionem rei.</p>
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1841 <div class="centro"><br />
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1842 <p><a href="sth4079.html"><img src="icons/ageretro.gif" width="19"
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1843 height="19" align="middle" border="0" alt="age retro" /></a> &nbsp;
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1844 <a href="sth4082.html"><img src="icons/ageultra.gif" width="19"
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1845 height="19" align="middle" border="0" alt="age ultra" /></a></p>
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1846 <br />
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1847 <hr />
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1848 <br />
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1849 <address>&copy; 2006 Fundaci&oacute;n Tom&aacute;s de Aquino quoad
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1850 hanc editionem<br />
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1851 Iura omnia asservantur<br />
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1852 OCLC nr. <a href="http://worldcatlibraries.org/wcpa/oclc/49644264"
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1853 style="text-decoration=none">49644264</a></address>
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1854 </div>
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1855 </body>
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1856 </html>