annotate summa/latin/sth4078.html @ 131:b97d856cd2bb

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date Sat, 13 Jul 2024 18:06:43 +0000
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1 <?xml version="1.0" encoding="UTF-8"?>
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2 <!DOCTYPE html
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3 PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "file:///c:/cygwin/usr/local/share/lib/xml/xhtml1-transitional.dtd">
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5 <head>
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10 <meta content="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" name="keywords"/>
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13 <meta content="ealarcon@unav.es" name="owner"/>
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14 <meta content="Enrique Alarcón" name="author"/>
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18 <title>Thomas de Aquino, Summa Theologiae, IIIª q. 78</title>
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19 </head>
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20 <body><a href="http://www.corpusthomisticum.org/"/><div class="tres">CORPUS THOMISTICUM</div><div class="uno">Sancti Thomae de Aquino</div><div class="uno">Summa Theologiae</div><div class="dos">tertia pars quaestio LXXVIII</div><div class="centro">
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21 <table summary="Imago" align="center">
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22 <tr>
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23 <th><img align="middle" alt="Thomas de Aquino a Sassetta depictus" border="0" height="180" width="204" src="icons/bene180.jpg"/></th>
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24 </tr>
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25 </table>
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26 <br/>
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27 <span class="tres">Textum Leoninum Romae 1906 editum<br/>
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28 ac automato translatum a Roberto Busa SJ in taenias
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29 magneticas<br/>
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30 denuo recognovit Enrique Alarcón atque instruxit<br/>
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31 <br/></span><br/>
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32 <hr/>
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33 <br/>
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34 <p><a href="sth4074.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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35 <a href="sth4079.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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36 <script type="text/javascript" language="JavaScript">
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37 //
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38 &lt;!--
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39 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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119 // --&gt;
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120 //
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121 </script><br/>
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122 <hr/>
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123 <br/></div><div class="q" id="q78"><h2>Quaestio 78</h2><div class="p"><h3>Prooemium</h3><p title="III q. 78 pr."><a name="50740"><span class="ref">[50740]
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124 IIIª q. 78 pr.</span></a> Deinde considerandum est de forma
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125 huius sacramenti. Et circa hoc quaeruntur sex. Primo, quae sit
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126 forma huius sacramenti. Secundo, utrum sit conveniens forma
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127 consecrationis panis. Tertio, utrum sit conveniens forma
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128 consecrationis sanguinis. Quarto, de virtute utriusque formae.
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129 Quinto, de veritate locutionis. Sexto, de comparatione unius formae
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130 ad aliam.</p></div><div class="a"><h3>Articulus 1</h3><p title="III q. 78 a. 1 arg. 1"><a name="50741"><span class="ref">[50741] IIIª q. 78 a. 1 arg. 1</span></a> Ad primum sic
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131 proceditur. Videtur quod haec non sit forma huius sacramenti,
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132 <i>hoc est corpus meum, et, hic est calix sanguinis mei</i>. Illa
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133 enim verba videntur pertinere ad formam sacramenti quibus Christus
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134 corpus suum et sanguinem consecravit. Sed Christus ante benedixit
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135 panem acceptum, et postea dixit, <i>accipite et comedite, hoc est
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136 corpus meum</i>, ut habetur Matth. XXVI; et similiter fecit de
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137 calice. Ergo praedicta verba non sunt forma huius sacramenti.</p><p title="III q. 78 a. 1 arg. 2"><a name="50742"><span class="ref">[50742] IIIª q. 78 a. 1 arg. 2</span></a> Praeterea,
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138 Eusebius Emesenus dicit quod <i>invisibilis sacerdos visibiles
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139 creaturas in suum corpus convertit, dicens, accipite et comedite,
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140 hoc est corpus meum</i>. Ergo totum hoc videtur pertinere ad formam
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141 sacramenti. Et eadem ratio est de verbis pertinentibus ad
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142 sanguinem.</p><p title="III q. 78 a. 1 arg. 3"><a name="50743"><span class="ref">[50743] IIIª q. 78 a. 1 arg. 3</span></a> Praeterea, in
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143 forma Baptismi exprimitur persona ministri et actus eius, cum
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144 dicitur, ego te baptizo. Sed in praemissis verbis nulla fit mentio
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145 de persona ministri, nec de actu eius. Ergo non est conveniens
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146 forma sacramenti.</p><p title="III q. 78 a. 1 arg. 4"><a name="50744"><span class="ref">[50744] IIIª q. 78 a. 1 arg. 4</span></a> Praeterea,
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147 forma sacramenti sufficit ad perfectionem sacramenti, unde
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148 sacramentum Baptismi quandoque perfici potest solis verbis formae
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149 prolatis, et omnibus aliis praetermissis. Si ergo praedicta verba
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150 sunt forma huius sacramenti, videtur quod aliquando possit hoc
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151 sacramentum perfici his solis verbis prolatis, et omnibus aliis
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152 praetermissis quae in Missa dicuntur. Quod tamen videtur esse
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153 falsum, quia, ubi verba alia praetermitterentur, praedicta verba
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154 acciperentur ex persona sacerdotis proferentis, in cuius corpus et
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155 sanguinem panis et vinum non convertuntur. Non ergo praedicta verba
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156 sunt forma huius sacramenti.</p><p title="III q. 78 a. 1 s. c."><a name="50745"><span class="ref">[50745] IIIª q. 78 a. 1 s. c.</span></a> Sed contra est
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157 quod Ambrosius dicit, in libro de sacramentis, <i>consecratio fit
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158 verbis et sermonibus domini Iesu. Nam per reliqua omnia quae
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159 dicuntur, laus Deo defertur, oratione petitur pro populo, pro
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160 regibus, pro ceteris. Ubi autem sacramentum conficitur, iam non
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161 suis sermonibus sacerdos utitur, sed utitur sermonibus Christi.
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162 Ergo sermo Christi hoc conficit sacramentum</i>.</p><p title="III q. 78 a. 1 co."><a name="50746"><span class="ref">[50746] IIIª q. 78 a. 1 co.</span></a> Respondeo
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163 dicendum quod hoc sacramentum ab aliis sacramentis differt in
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164 duobus. Primo quidem quantum ad hoc, quod hoc sacramentum
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165 perficitur in consecratione materiae, alia vero sacramenta
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166 perficiuntur in usu materiae consecratae. Secundo, quia in aliis
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167 sacramentis consecratio materiae consistit solum in quadam
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168 benedictione, ex qua materia consecrata accipit instrumentaliter
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169 quandam spiritualem virtutem, quae per ministrum, qui est
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170 instrumentum animatum, potest ad instrumenta inanimata procedere.
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171 Sed in hoc sacramento consecratio materiae consistit in quadam
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172 miraculosa conversione substantiae, quae a solo Deo perfici potest.
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173 Unde minister in hoc sacramento perficiendo non habet alium actum
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174 nisi prolationem verborum. Et quia forma debet esse conveniens rei,
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175 ideo forma huius sacramenti differt a formis aliorum sacramentorum
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176 in duobus. Primo quidem, quia formae aliorum sacramentorum
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177 important usum materiae, puta baptizationem vel consignationem, sed
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178 forma huius sacramenti importat solam consecrationem materiae, quae
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179 in transubstantiatione consistit; puta cum dicitur, <i>hoc est
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180 corpus meum, vel, hic est calix sanguinis mei</i>. Secundo, quia
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181 formae aliorum sacramentorum proferuntur ex persona ministri, sive
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182 per modum exercentis actum, sicut cum dicitur, <i>ego te baptizo,
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183 vel, ego te confirmo</i>; sive per modum imperantis, sicut in
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184 sacramento ordinis dicitur, accipe potestatem, etc.; sive per modum
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185 deprecantis, sicut cum in sacramento extremae unctionis dicitur,
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186 <i>per istam unctionem et nostram intercessionem</i>, et cetera.
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187 Sed forma huius sacramenti profertur ex persona ipsius Christi
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188 loquentis, ut detur intelligi quod minister in perfectione huius
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189 sacramenti nihil agit nisi quod profert verba Christi.</p><p title="III q. 78 a. 1 ad 1"><a name="50747"><span class="ref">[50747] IIIª q. 78 a. 1 ad 1</span></a> Ad primum ergo
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190 dicendum quod circa hoc est multiplex opinio. Quidam enim dixerunt
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191 quod Christus, qui habebat potestatem excellentiae in sacramentis,
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192 absque omni forma verborum hoc sacramentum perfecit; et postea
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193 verba protulit sub quibus alii postea consecrarent. Quod videntur
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194 sonare verba Innocentii III dicentis, <i>sane dici potest quod
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195 Christus virtute divina confecit, et postea formam expressit sub
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196 qua posteri benedicerent</i>. Sed contra hoc expresse sunt verba
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197 Evangelii, in quibus dicitur quod Christus benedixit, quae quidem
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198 benedictio aliquibus verbis facta est. Unde praedicta verba
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199 Innocentii sunt opinative magis dicta quam determinative. Quidam
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200 autem dixerunt quod benedictio illa facta est quibusdam aliis
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201 verbis nobis ignotis. Sed nec hoc stare potest. Quia benedictio
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202 consecrationis nunc perficitur per recitationem eorum quae tunc
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203 acta sunt. Unde, si tunc per haec verba non est facta consecratio,
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204 nec modo fieret. Et ideo alii dixerunt quod illa benedictio eisdem
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205 etiam verbis facta est quibus modo fit, sed Christus ea bis
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206 protulit, primo quidem secreto, ad consecrandum; secundo manifeste,
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207 ad instruendum. Sed nec hoc stare potest. Quia sacerdos consecrat
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208 proferens haec verba, non ut a Christo in occulta benedictione
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209 dicta, sed ut publice prolata. Unde, cum non habeant vim huiusmodi
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210 verba nisi ex Christi prolatione, videtur quod etiam Christus
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211 manifeste ea proferens consecraverit. Et ideo alii dixerunt quod
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212 Evangelistae non semper eundem ordinem in recitando servaverunt quo
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213 res sunt gestae, ut patet per Augustinum, in libro de consensu
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214 Evangelistarum. Unde intelligendum est ordinem rei gestae sic
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215 exprimi posse, <i>accipiens panem, benedixit dicens, hoc est corpus
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216 meum, et deinde fregit et dedit discipulis suis</i>. Sed idem
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217 sensus potest esse in verbis Evangelii non mutatis. Nam hoc
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218 participium dicens concomitantiam quandam importat verborum
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219 prolatorum ad ea quae praecedunt. Non autem oportet quod haec
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220 concomitantia intelligatur solum respectu verbi ultimi prolati,
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221 quasi Christus tunc ista verba protulerit quando dedit discipulis
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222 suis, sed potest intelligi concomitantia respectu totius
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223 praecedentis, ut sit sensus, dum benediceret et frangeret et daret
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224 discipulis suis, haec verba dixit, accipite et cetera.</p><p title="III q. 78 a. 1 ad 2"><a name="50748"><span class="ref">[50748] IIIª q. 78 a. 1 ad 2</span></a> Ad secundum
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225 dicendum quod in his verbis, accipite et comedite, intelligitur
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226 usus materiae consecratae, qui non est de necessitate huius
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227 sacramenti, ut supra habitum est. Et ideo nec haec verba sunt de
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228 substantia formae. Quia tamen ad quandam perfectionem sacramenti
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229 pertinet materiae consecratae usus, sicut operatio non est prima,
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230 sed secunda perfectio rei; ideo per omnia haec verba exprimitur
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231 tota perfectio huius sacramenti. Et hoc modo Eusebius intellexit
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232 his verbis confici sacramentum, quantum ad primam et secundam
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233 perfectionem ipsius.</p><p title="III q. 78 a. 1 ad 3"><a name="50749"><span class="ref">[50749] IIIª q. 78 a. 1 ad 3</span></a> Ad tertium
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234 dicendum quod in sacramento Baptismi minister aliquem actum exercet
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235 circa usum materiae, qui est de essentia sacramenti, quod non est
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236 in hoc sacramento. Et ideo non est similis ratio.</p><p title="III q. 78 a. 1 ad 4"><a name="50750"><span class="ref">[50750] IIIª q. 78 a. 1 ad 4</span></a> Ad quartum
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237 dicendum quod quidam dixerunt hoc sacramentum perfici non posse
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238 praedictis verbis prolatis et aliis praetermissis, praecipue quae
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239 sunt in canone Missae. Sed hoc patet esse falsum. Tum ex verbis
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240 Ambrosii supra inductis. Tum etiam quia canon Missae non est idem
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241 apud omnes, nec secundum omnia tempora, sed diversa sunt a diversis
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242 apposita. Unde dicendum est quod, si sacerdos sola verba praedicta
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243 proferret cum intentione conficiendi hoc sacramentum, perficeretur
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244 hoc sacramentum, quia intentio faceret ut haec verba
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245 intelligerentur quasi ex persona Christi prolata, etiam si verbis
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246 praecedentibus hoc non recitaretur. Graviter tamen peccaret
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247 sacerdos sic conficiens hoc sacramentum, utpote ritum Ecclesiae non
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248 servans. Nec est simile de Baptismo, quod est sacramentum
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249 necessitatis, defectum autem huius sacramenti potest supplere
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250 spiritualis manducatio, ut Augustinus dicit.</p></div><div class="a"><h3>Articulus 2</h3><p title="III q. 78 a. 2 arg. 1"><a name="50751"><span class="ref">[50751] IIIª q. 78 a. 2 arg. 1</span></a> Ad secundum
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251 sic proceditur. Videtur quod haec non sit conveniens forma
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252 consecrationis panis, <i>hoc est corpus meum</i>. Per formam enim
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253 sacramenti debet exprimi sacramenti effectus. Sed effectus qui fit
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254 in consecratione panis, est conversio substantiae panis in corpus
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255 Christi, quae magis exprimitur per hoc verbum fit, quam per hoc
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256 verbum est. Ergo in forma consecrationis deberet dici, hoc fit
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257 corpus meum.</p><p title="III q. 78 a. 2 arg. 2"><a name="50752"><span class="ref">[50752] IIIª q. 78 a. 2 arg. 2</span></a> Praeterea,
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258 Ambrosius dicit, in libro de sacramentis, <i>sermo Christi hoc
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259 conficit sacramentum. Quis sermo Christi? Hic quo facta sunt omnia,
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260 jussit dominus et facta sunt caeli et terra</i>. Ergo et forma
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261 huius sacramenti convenientior esset per verbum imperativum, ut
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262 diceretur, hoc sit corpus meum.</p><p title="III q. 78 a. 2 arg. 3"><a name="50753"><span class="ref">[50753] IIIª q. 78 a. 2 arg. 3</span></a> Praeterea, per
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263 subiectum huius locutionis importatur illud quod convertitur, sicut
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264 per praedicatum importatur conversionis terminus. Sed, sicut est
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265 determinatum id in quod fit conversio, non enim fit conversio nisi
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266 in corpus Christi; ita est determinatum id quod convertitur, non
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267 enim convertitur in corpus Christi nisi panis. Ergo, sicut ex parte
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268 praedicati ponitur nomen, ita ex parte subiecti debet poni nomen,
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269 ut dicatur, hic panis est corpus meum.</p><p title="III q. 78 a. 2 arg. 4"><a name="50754"><span class="ref">[50754] IIIª q. 78 a. 2 arg. 4</span></a> Praeterea,
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270 sicut id in quod terminatur conversio est determinatae naturae,
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271 quia est corpus; ita etiam est determinatae personae. Ergo, ad
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272 determinandam personam, debet dici, hoc est corpus Christi.</p><p title="III q. 78 a. 2 arg. 5"><a name="50755"><span class="ref">[50755] IIIª q. 78 a. 2 arg. 5</span></a> Praeterea, in
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273 verbis formae non debet poni aliquid quod non sit de substantia
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274 eius. Inconvenienter ergo additur in quibusdam libris haec
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275 coniunctio enim, quae non est de substantia formae.</p><p title="III q. 78 a. 2 s. c."><a name="50756"><span class="ref">[50756] IIIª q. 78 a. 2 s. c.</span></a> Sed contra est
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276 quod dominus hac forma in consecrando est usus, ut patet Matth.
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277 XXVI.</p><p title="III q. 78 a. 2 co."><a name="50757"><span class="ref">[50757] IIIª q. 78 a. 2 co.</span></a> Respondeo
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278 dicendum quod haec est conveniens forma consecrationis panis.
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279 Dictum est enim quod haec consecratio consistit in conversione
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280 substantiae panis in corpus Christi. Oportet autem formam
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281 sacramenti significare id quod in sacramento efficitur. Unde et
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282 forma consecrationis panis debet significare ipsam conversionem
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283 panis in corpus Christi. In qua tria considerantur, scilicet ipsa
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284 conversio, et terminus a quo, et terminus ad quem. Conversio autem
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285 potest considerari dupliciter, uno modo, ut in fieri; alio modo, ut
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286 in facto esse. Non autem debuit significari conversio in hac forma
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287 ut in fieri, sed ut in facto esse. Primo quidem, quia haec
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288 conversio non est successiva, ut supra habitum est, sed
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289 instantanea, in huiusmodi autem mutationibus fieri non est nisi
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290 factum esse. Secundo, quia ita se habent formae sacramentales ad
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291 significandum effectum sacramenti, sicut se habent formae
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292 artificiales ad repraesentandum effectum artis. Forma autem
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293 artificialis est similitudo ultimi effectus in quem fertur intentio
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294 artificis, sicut forma artis in mente aedificatoris est forma domus
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295 aedificatae principaliter, aedificationis autem per consequens.
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296 Unde et in hac forma debet exprimi conversio ut in facto esse, ad
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297 quod fertur intentio. Et quia ipsa conversio exprimitur in hac
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298 forma ut in facto esse, necesse est quod extrema conversionis
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299 significentur ut se habent in facto esse conversionis. Tunc autem
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300 terminus in quem habet propriam naturam suae substantiae, sed
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301 terminus a quo non manet secundum suam substantiam, sed solum
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302 secundum accidentia, quibus sensui subiacet, et ad sensum
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303 determinari potest. Unde convenienter terminus conversionis a quo
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304 exprimitur per pronomen demonstrativum relatum ad accidentia
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305 sensibilia, quae manent. Terminus autem ad quem exprimitur per
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306 nomen significans naturam eius in quod fit conversio, quod quidem
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307 est totum corpus Christi, et non sola caro eius, ut dictum est.
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308 Unde haec forma est convenientissima, <i>hoc est corpus
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309 meum</i>.</p><p title="III q. 78 a. 2 ad 1"><a name="50758"><span class="ref">[50758] IIIª q. 78 a. 2 ad 1</span></a> Ad primum ergo
28
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310 dicendum quod fieri non est ultimus effectus huius consecrationis,
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311 sed factum esse ut dictum est. Et ideo hoc potius exprimi debet in
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312 forma.</p><p title="III q. 78 a. 2 ad 2"><a name="50759"><span class="ref">[50759] IIIª q. 78 a. 2 ad 2</span></a> Ad secundum
28
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313 dicendum quod sermo Dei operatus est in creatione rerum, qui etiam
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314 operatur in hac consecratione, aliter tamen et aliter. Nam hic
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315 operatur sacramentaliter, idest secundum vim significationis. Et
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316 ideo oportet in hoc sermone significari ultimum effectum
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317 consecrationis per verbum substantivum indicativi modi et
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318 praesentis temporis. Sed in creatione rerum operatus est solum
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319 effective, quae quidem efficientia est per imperium suae
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320 sapientiae. Et ideo in creatione rerum exprimitur sermo dominicus
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321 per verbum imperativi modi, secundum illud Gen. I, <i>fiat lux, et
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322 facta est lux</i>.</p><p title="III q. 78 a. 2 ad 3"><a name="50760"><span class="ref">[50760] IIIª q. 78 a. 2 ad 3</span></a> Ad tertium
28
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323 dicendum quod terminus a quo in ipso facto esse conversionis non
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324 retinet naturam suae substantiae, sicut terminus ad quem. Et ideo
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325 non est simile.</p><p title="III q. 78 a. 2 ad 4"><a name="50761"><span class="ref">[50761] IIIª q. 78 a. 2 ad 4</span></a> Ad quartum
28
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326 dicendum quod per hoc pronomen meum, quod includit demonstrationem
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327 primae personae, quae est persona loquentis, sufficienter
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328 exprimitur persona Christi, ex cuius persona haec proferuntur, ut
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329 dictum est.</p><p title="III q. 78 a. 2 ad 5"><a name="50762"><span class="ref">[50762] IIIª q. 78 a. 2 ad 5</span></a> Ad quintum
28
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330 dicendum quod haec coniunctio enim apponitur in hac forma secundum
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331 consuetudinem Romanae Ecclesiae a beato Petro apostolo derivatam.
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332 Et hoc propter continuationem ad verba praecedentia. Et ideo non
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333 est de forma, sicut nec praecedentia formam.</p></div><div class="a"><h3>Articulus 3</h3><p title="III q. 78 a. 3 arg. 1"><a name="50763"><span class="ref">[50763] IIIª q. 78 a. 3 arg. 1</span></a> Ad tertium sic
28
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334 proceditur. Videtur quod haec non sit conveniens forma
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335 consecrationis vini, <i>hic est calix sanguinis mei, novi et
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336 aeterni testamenti, mysterium fidei, qui pro vobis et pro multis
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337 effundetur in remissionem peccatorum</i>. Sicut enim panis
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338 convertitur in corpus Christi ex vi consecrationis, ita et vinum in
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339 sanguinem Christi, sicut ex praedictis patet. Sed in forma
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340 consecrationis panis ponitur in recto corpus Christi, nec aliquid
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341 aliud additur. Inconvenienter ergo in hac forma ponitur sanguis
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342 Christi in obliquo, et additur calix in recto, cum dicitur, <i>hic
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343 est calix sanguinis mei</i>.</p><p title="III q. 78 a. 3 arg. 2"><a name="50764"><span class="ref">[50764] IIIª q. 78 a. 3 arg. 2</span></a> Praeterea, non
28
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344 sunt maioris efficaciae verba quae proferuntur in consecratione
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345 panis quam ea quae proferuntur in consecratione vini, cum utraque
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346 sint verba Christi. Sed statim dicto, hoc est corpus meum, est
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347 perfecta consecratio panis. Ergo statim cum dictum est, hic est
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348 calix sanguinis mei, est perfecta consecratio sanguinis. Et ita ea
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349 quae consequuntur non videntur esse de substantia formae,
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350 praesertim cum pertineant ad proprietates huius sacramenti.</p><p title="III q. 78 a. 3 arg. 3"><a name="50765"><span class="ref">[50765] IIIª q. 78 a. 3 arg. 3</span></a> Praeterea,
28
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351 testamentum novum pertinere videtur ad internam inspirationem, ut
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352 patet ex hoc quod apostolus, ad Heb. VIII, introducit verba quae
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353 habentur in Ierem. XXXI, <i>consummabo super domum Israel
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354 testamentum novum, dando leges meas in mentibus eorum</i>.
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355 Sacramentum autem exterius visibiliter agitur. Inconvenienter ergo
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356 in forma sacramenti dicitur, novi testamenti.</p><p title="III q. 78 a. 3 arg. 4"><a name="50766"><span class="ref">[50766] IIIª q. 78 a. 3 arg. 4</span></a> Praeterea,
28
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357 novum dicitur aliquid ex eo quod est prope principium sui esse.
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358 Aeternum autem non habet principium sui esse. Ergo inconvenienter
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359 dicitur novi et aeterni, quia videtur contradictionem
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360 implicare.</p><p title="III q. 78 a. 3 arg. 5"><a name="50767"><span class="ref">[50767] IIIª q. 78 a. 3 arg. 5</span></a> Praeterea,
28
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361 occasiones erroris sunt hominibus subtrahendae, secundum illud
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362 Isaiae LVII, <i>auferte offendicula de via populi mei</i>. Sed
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363 quidam erraverunt aestimantes mystice solum esse corpus et
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364 sanguinem Christi in hoc sacramento. Ergo in hac forma
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365 inconvenienter ponitur mysterium fidei.</p><p title="III q. 78 a. 3 arg. 6"><a name="50768"><span class="ref">[50768] IIIª q. 78 a. 3 arg. 6</span></a> Praeterea,
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366 supra dictum est quod, sicut Baptismus est sacramentum fidei, ita
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367 Eucharistia est sacramentum caritatis. Ergo in hac forma magis
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368 debuit poni caritas quam fides.</p><p title="III q. 78 a. 3 arg. 7"><a name="50769"><span class="ref">[50769] IIIª q. 78 a. 3 arg. 7</span></a> Praeterea,
28
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369 totum hoc sacramentum, et quantum ad corpus et quantum ad
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370 sanguinem, est memoriale dominicae passionis, secundum illud I Cor.
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371 XI, <i>quotiescumque manducabitis panem hunc et calicem bibetis,
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372 mortem domini annuntiabitis</i>. Non ergo magis debuit in forma
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373 consecrationis sanguinis fieri mentio de passione Christi et de
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374 eius fructu, quam in forma consecrationis corporis, praesertim cum,
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375 Luc. XXII, dominus dixerit, <i>hoc est corpus meum, quod pro vobis
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376 tradetur</i>.</p><p title="III q. 78 a. 3 arg. 8"><a name="50770"><span class="ref">[50770] IIIª q. 78 a. 3 arg. 8</span></a> Praeterea,
28
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377 passio Christi, ut supra habitum est, ad sufficientiam profuit
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378 omnibus, quantum vero ad efficaciam profuit multis. Debuit ergo
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379 dici quod effundetur pro omnibus, aut pro multis, sine hoc quod
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380 adderetur pro vobis.</p><p title="III q. 78 a. 3 arg. 9"><a name="50771"><span class="ref">[50771] IIIª q. 78 a. 3 arg. 9</span></a> Praeterea,
28
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381 verba quibus hoc sacramentum conficitur, efficaciam habent ex
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382 institutione Christi. Sed nullus Evangelista recitat Christum haec
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383 omnia verba dixisse. Ergo non est conveniens forma consecrationis
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384 vini.</p><p title="III q. 78 a. 3 s. c."><a name="50772"><span class="ref">[50772] IIIª q. 78 a. 3 s. c.</span></a> Sed contra est
28
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385 quod Ecclesia, ab apostolis instructa, utitur hac forma in
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386 consecratione vini.</p><p title="III q. 78 a. 3 co."><a name="50773"><span class="ref">[50773] IIIª q. 78 a. 3 co.</span></a> Respondeo
28
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387 dicendum quod circa hanc formam est duplex opinio. Quidam enim
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388 dixerunt quod de substantia formae huius est hoc solum quod
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389 dicitur, hic est calix sanguinis mei, non autem ea quae sequuntur.
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390 Sed hoc videtur inconveniens, quia ea quae sequuntur, sunt quaedam
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391 determinationes praedicati, idest sanguinis Christi; unde pertinent
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392 ad integritatem locutionis. Et propter hoc sunt alii qui melius
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393 dicunt quod omnia sequentia sunt de substantia formae, usque ad hoc
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394 quod postea sequitur, hoc quotiescumque feceritis, quae pertinent
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395 ad usum huius sacramenti, unde non sunt de substantia formae. Et
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396 inde est quod sacerdos eodem ritu et modo, scilicet tenendo calicem
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397 in manibus, omnia haec verba profert. Lucae etiam XXII
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398 interponuntur verba sequentia verbis primis, cum dicitur, <i>hic
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399 calix novum testamentum est in sanguine meo</i>. Dicendum est ergo
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diff changeset
400 quod omnia praedicta verba sunt de substantia formae, sed per prima
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401 verba, hic est calix sanguinis mei, significatur ipsa conversio
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402 vini in sanguinem, eo modo quo dictum est in forma consecrationis
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diff changeset
403 panis; per verba autem sequentia designatur virtus sanguinis effusi
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404 in passione, quae operatur in hoc sacramento. Quae quidem ad tria
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405 ordinatur. Primo quidem, et principaliter, ad adipiscendam aeternam
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406 hereditatem, secundum illud Heb. X, <i>habemus fiduciam in introitu
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407 sanctorum per sanguinem eius</i>. Et ad hoc designandum dicitur,
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408 novi testamenti et aeterni. Secundo, ad iustitiam gratiae, quae est
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diff changeset
409 per fidem, secundum illud Rom. III, <i>quem proposuit Deus
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410 propitiatorem per fidem in sanguine eius, ut sit ipse iustus, et
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411 iustificans eum qui ex fide est Iesu Christi</i>. Et quantum ad hoc
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412 subditur, <i>mysterium fidei</i>. Tertio autem, ad removendum
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413 impedimenta utriusque praedictorum, scilicet peccata, secundum
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414 illud Heb. IX, <i>sanguis Christi emundabit conscientias nostras ab
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415 operibus mortuis</i>, idest a peccatis. Et quantum ad hoc subditur,
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416 <i>qui pro vobis et pro multis aliis effundetur in remissionem
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417 peccatorum</i>.</p><p title="III q. 78 a. 3 ad 1"><a name="50774"><span class="ref">[50774] IIIª q. 78 a. 3 ad 1</span></a> Ad primum ergo
28
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418 dicendum quod, cum dicitur, <i>hic est calix sanguinis mei</i>, est
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419 locutio figurativa, et potest dupliciter intelligi. Uno modo,
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420 secundum metonymiam, quia ponitur continens pro contento, ut sit
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421 sensus, hic est sanguis meus contentus in calice. De quo fit hic
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422 mentio, quia sanguis Christi in hoc sacramento consecratur
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423 inquantum est potus fidelium, quod non importatur in ratione
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424 sanguinis, et ideo oportuit hic designari per vas huic usui
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425 accommodatum. Alio modo potest intelligi secundum metaphoram, prout
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426 per calicem similitudinarie intelligitur passio Christi, quae ad
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427 similitudinem calicis inebriat, secundum illud Thren. III,
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428 <i>replevit me amaritudinibus, inebriavit me absynthio</i>, unde et
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429 ipse dominus passionem suam calicem nominat, Matth. XXVI, dicens,
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430 <i>transeat a me calix iste</i>; ut sit sensus, hic est calix
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431 passionis meae. De qua fit mentio in sanguine seorsum a corpore
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432 consecrato, quia separatio sanguinis a corpore fuit per
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433 passionem.</p><p title="III q. 78 a. 3 ad 2"><a name="50775"><span class="ref">[50775] IIIª q. 78 a. 3 ad 2</span></a> Ad secundum
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434 dicendum quod quia, ut dictum est, sanguis seorsum consecratus
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435 expresse passionem Christi repraesentat, ideo potius in
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436 consecratione sanguinis fit mentio de effectu passionis quam in
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437 consecratione corporis, quod est passionis subiectum. Quod etiam
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438 designatur in hoc quod dominus dicit, quod pro vobis tradetur,
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439 quasi dicat, quod pro vobis passioni subiicietur.</p><p title="III q. 78 a. 3 ad 3"><a name="50776"><span class="ref">[50776] IIIª q. 78 a. 3 ad 3</span></a> Ad tertium
28
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diff changeset
440 dicendum quod testamentum est dispositio hereditatis. Hereditatem
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441 autem caelestem Deus disposuit hominibus dandam per virtutem
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442 sanguinis Iesu Christi, quia, ut dicitur Heb. IX, <i>ubi est
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443 testamentum, mors necesse est intercedat testatoris</i>. Sanguis
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444 autem Christi dupliciter est hominibus exhibitus. Primo quidem, in
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445 figura, quod pertinet ad vetus testamentum. Et ideo apostolus
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446 ibidem concludit, <i>unde nec primum testamentum sine sanguine
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447 dedicatum est</i>, quod patet ex hoc quod, sicut dicitur Exod.
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448 XXIV, <i>lecto omni mandato legis a Moyse, omnem populum aspersit,
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449 dicens, hic est sanguis testamenti quod mandavit ad vos Deus</i>.
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450 Secundo autem est exhibitus in rei veritate, quod pertinet ad novum
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451 testamentum. Et hoc est quod apostolus ibidem praemittit, dicens,
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452 <i>ideo novi testamenti mediator est Christus, ut, morte
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453 intercedente, repromissionem accipiant qui vocati sunt aeternae
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454 hereditatis</i>. Dicitur ergo hic sanguis novi testamenti, quia iam
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diff changeset
455 non in figura, sed in veritate exhibetur. Unde subditur, qui pro
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456 vobis effundetur. Interna autem inspiratio ex sanguinis virtute
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457 procedit secundum quod passione Christi iustificamur.</p><p title="III q. 78 a. 3 ad 4"><a name="50777"><span class="ref">[50777] IIIª q. 78 a. 3 ad 4</span></a> Ad quartum
28
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458 dicendum quod hoc testamentum est novum ratione exhibitionis.
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459 Dicitur autem aeternum, tam ratione aeternae Dei praeordinationis;
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460 quam etiam ratione aeternae hereditatis, quae per hoc testamentum
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461 disponitur. Ipsa etiam persona Christi, cuius sanguine testamentum
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462 disponitur, est aeterna.</p><p title="III q. 78 a. 3 ad 5"><a name="50778"><span class="ref">[50778] IIIª q. 78 a. 3 ad 5</span></a> Ad quintum
28
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463 dicendum quod mysterium hic ponitur, non quidem ad excludendum rei
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464 veritatem, sed ad ostendendum occultationem. Quia et ipse sanguis
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465 Christi occulto modo est in hoc sacramento; et ipsa passio Christi
53
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466 occulte fuit figurata in veteri testamento.</p><p title="III q. 78 a. 3 ad 6"><a name="50779"><span class="ref">[50779] IIIª q. 78 a. 3 ad 6</span></a> Ad sextum
28
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467 dicendum quod dicitur sacramentum fidei, quasi fidei obiectum, quia
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468 quod sanguis Christi secundum rei veritatem sit in hoc sacramento,
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469 sola fide tenetur. Ipsa etiam passio Christi per fidem iustificat.
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470 Baptismus autem dicitur sacramentum fidei quia est quaedam fidei
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471 protestatio. Hoc autem est sacramentum caritatis quasi figurativum
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472 et effectivum.</p><p title="III q. 78 a. 3 ad 7"><a name="50780"><span class="ref">[50780] IIIª q. 78 a. 3 ad 7</span></a> Ad septimum
28
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473 dicendum quod, sicut dictum est, sanguis seorsum consecratus a
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474 corpore expressius repraesentat passionem Christi. Et ideo in
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475 consecratione sanguinis fit mentio de passione Christi et fructu
53
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476 ipsius, potius quam in consecratione corporis.</p><p title="III q. 78 a. 3 ad 8"><a name="50781"><span class="ref">[50781] IIIª q. 78 a. 3 ad 8</span></a> Ad octavum
28
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477 dicendum quod sanguis passionis Christi non solum habet efficaciam
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478 in Iudaeis electis, quibus exhibitus est sanguis veteris
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479 testamenti, sed etiam in gentilibus; nec solum in sacerdotibus, qui
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480 hoc efficiunt sacramentum, vel aliis qui sumunt, sed etiam in illis
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481 pro quibus offertur. Et ideo signanter dicit, pro vobis Iudaeis, et
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482 pro multis, scilicet gentilibus, vel, pro vobis manducantibus, et
53
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483 pro multis pro quibus offertur.</p><p title="III q. 78 a. 3 ad 9"><a name="50782"><span class="ref">[50782] IIIª q. 78 a. 3 ad 9</span></a> Ad nonum
28
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484 dicendum quod Evangelistae non intendebant tradere formas
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485 sacramentorum, quas in primitiva Ecclesia oportebat esse occultas,
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486 ut dicit Dionysius, in fine ecclesiasticae hierarchiae. Sed
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487 intenderunt historiam de Christo texere. Et tamen omnia haec verba
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488 fere ex diversis Scripturae locis accipi possunt. Nam quod dicitur,
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489 hic est calix, habetur Luc. XXII et I Cor. XI. Matthaei autem XXVI
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490 dicitur, <i>hic est sanguis meus novi testamenti, qui pro multis
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491 effundetur in remissionem peccatorum</i>. Quod autem additur,
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492 aeterni, et iterum, mysterium fidei, ex traditione domini habetur,
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493 quae ad Ecclesiam per apostolos pervenit, secundum illud I Cor. XI,
53
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494 <i>ego accepi a domino quod et tradidi vobis</i>.</p></div><div class="a"><h3>Articulus 4</h3><p title="III q. 78 a. 4 arg. 1"><a name="50783"><span class="ref">[50783] IIIª q. 78 a. 4 arg. 1</span></a> Ad quartum sic
28
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495 proceditur. Videtur quod praedictis verbis formarum non insit
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496 aliqua vis creata effectiva consecrationis. Dicit enim Damascenus,
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497 in IV libro, <i>sola virtute spiritus sancti fit conversio panis in
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498 corpus Christi</i>. Sed virtus spiritus sancti est virtus increata.
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499 Ergo nulla virtute creata horum verborum conficitur sacramentum
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500 hoc.</p><p title="III q. 78 a. 4 arg. 2"><a name="50784"><span class="ref">[50784] IIIª q. 78 a. 4 arg. 2</span></a> Praeterea,
28
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501 opera miraculosa non fiunt aliqua virtute creata, sed sola virtute
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502 divina, ut in prima parte habitum est. Sed conversio panis et vini
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503 in corpus et sanguinem Christi est opus non minus miraculosum quam
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504 creatio rerum, vel etiam formatio corporis Christi in utero
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505 virginali, quae quidem nulla virtute creata fieri potuerunt. Ergo
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506 neque hoc sacramentum consecratur virtute creata aliqua dictorum
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507 verborum.</p><p title="III q. 78 a. 4 arg. 3"><a name="50785"><span class="ref">[50785] IIIª q. 78 a. 4 arg. 3</span></a> Praeterea,
28
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508 praedicta verba non sunt simplicia, sed ex multis composita; nec
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509 simul, sed successive proferuntur. Conversio autem praedicta, ut
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510 supra dictum est, fit in instanti, unde oportet quod fiat per
53
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511 simplicem virtutem. Non ergo fit per virtutem horum verborum.</p><p title="III q. 78 a. 4 s. c."><a name="50786"><span class="ref">[50786] IIIª q. 78 a. 4 s. c.</span></a> Sed contra est
28
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512 quod Ambrosius dicit, in libro de sacramentis, <i>si tanta est vis
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513 in sermone domini Iesu ut inciperet esse quod non erat, quanto
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514 magis operativus est ut sint quae erant, et in aliud commutentur?
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515 Et sic quod erat panis ante consecrationem, iam corpus Christi est
53
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516 post consecrationem, quia sermo Christi creaturam mutat</i>.</p><p title="III q. 78 a. 4 co."><a name="50787"><span class="ref">[50787] IIIª q. 78 a. 4 co.</span></a> Respondeo
28
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517 dicendum quod quidam dixerunt nullam virtutem creatam esse nec in
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518 praedictis verbis ad transubstantiationem faciendam, nec etiam in
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519 aliis sacramentorum formis, vel etiam in ipsis sacramentis ad
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520 inducendos sacramentorum effectus. Quod, sicut supra dictum est, et
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521 dictis sanctorum repugnat, et derogat dignitati sacramentorum novae
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522 legis. Unde, cum hoc sacramentum sit prae ceteris dignius, sicut
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523 supra dictum est, consequens est quod in verbis formalibus huius
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524 sacramenti sit quaedam virtus creata ad conversionem huius
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525 sacramenti faciendam, instrumentalis tamen, sicut et in aliis
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526 sacramentis, sicut supra dictum est. Cum enim haec verba ex persona
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527 Christi proferantur, ex eius mandato consequuntur virtutem
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528 instrumentalem a Christo, sicut et cetera eius facta vel dicta
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529 habent instrumentaliter salutiferam virtutem, ut supra habitum
53
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530 est.</p><p title="III q. 78 a. 4 ad 1"><a name="50788"><span class="ref">[50788] IIIª q. 78 a. 4 ad 1</span></a> Ad primum ergo
28
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531 dicendum quod, cum dicitur sola virtute spiritus sancti panem in
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532 corpus Christi converti, non excluditur virtus instrumentalis quae
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533 est in forma huius sacramenti, sicut, cum dicitur quod solus faber
53
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534 facit cultellum, non excluditur virtus martelli.</p><p title="III q. 78 a. 4 ad 2"><a name="50789"><span class="ref">[50789] IIIª q. 78 a. 4 ad 2</span></a> Ad secundum
28
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535 dicendum quod opera miraculosa nulla creatura potest facere quasi
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536 agens principale, potest tamen ea facere instrumentaliter, sicut
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diff changeset
537 ipse tactus manus Christi sanavit leprosum. Et per hunc modum verba
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diff changeset
538 eius convertunt panem in corpus Christi. Quod quidem non potuit in
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diff changeset
539 conceptione corporis Christi, qua corpus Christi formabatur, ut
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540 aliquid a corpore Christi procedens haberet instrumentalem virtutem
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541 ad ipsius corporis formationem. In creatione etiam non fuit aliquod
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542 extremum in quod instrumentalis actio creaturae posset terminari.
53
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543 Unde non est simile.</p><p title="III q. 78 a. 4 ad 3"><a name="50790"><span class="ref">[50790] IIIª q. 78 a. 4 ad 3</span></a> Ad tertium
28
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544 dicendum quod praedicta verba quibus fit consecratio,
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545 sacramentaliter operantur. Unde vis conversiva quae est in formis
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diff changeset
546 horum sacramentorum, sequitur significationem, quae in prolatione
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547 ultimae dictionis terminatur. Et ideo in ultimo instanti
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diff changeset
548 prolationis verborum praedicta verba consequuntur hanc virtutem, in
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diff changeset
549 ordine tamen ad praecedentia. Et haec virtus est simplex ratione
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550 significati, licet in ipsis verbis exterius prolatis fit quaedam
53
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551 compositio.</p></div><div class="a"><h3>Articulus 5</h3><p title="III q. 78 a. 5 arg. 1"><a name="50791"><span class="ref">[50791] IIIª q. 78 a. 5 arg. 1</span></a> Ad quintum sic
28
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552 proceditur. Videtur quod praedictae locutiones non sunt verae. Cum
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553 enim dicitur, hoc est corpus meum, ly hoc est demonstrativum
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diff changeset
554 substantiae. Sed secundum praedicta, quando profertur hoc pronomen
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555 hoc, adhuc est substantia panis, quia transubstantiatio fit in
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556 ultimo prolationis verborum. Sed haec est falsa, panis est corpus
53
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557 Christi. Ergo etiam haec est falsa, hoc est corpus meum.</p><p title="III q. 78 a. 5 arg. 2"><a name="50792"><span class="ref">[50792] IIIª q. 78 a. 5 arg. 2</span></a> Praeterea, hoc
28
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558 pronomen hoc facit demonstrationem ad sensum. Sed species
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diff changeset
559 sensibiles quae sunt in hoc sacramento neque sunt ipsum corpus
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560 Christi, neque sunt accidentia corporis Christi. Ergo haec locutio
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561 non potest esse vera, <i>hoc est corpus meum</i>.</p><p title="III q. 78 a. 5 arg. 3"><a name="50793"><span class="ref">[50793] IIIª q. 78 a. 5 arg. 3</span></a> Praeterea,
28
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562 haec verba, sicut supra dictum est, sua significatione efficiunt
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563 conversionem panis in corpus Christi. Sed causa effectiva
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diff changeset
564 praeintelligitur effectui. Ergo significatio horum verborum
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565 praeintelligitur conversioni panis in corpus Christi. Sed ante
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566 conversionem haec est falsa, hoc est corpus meum. Ergo simpliciter
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567 est iudicandum quod sit falsa. Et eadem ratio est de hac locutione,
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568 hic est calix sanguinis mei et cetera.</p><p title="III q. 78 a. 5 s. c."><a name="50794"><span class="ref">[50794] IIIª q. 78 a. 5 s. c.</span></a> Sed contra est
28
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569 quod haec verba proferuntur ex persona Christi, qui de se dicit,
53
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570 Ioan. XIV, ego sum veritas.</p><p title="III q. 78 a. 5 co."><a name="50795"><span class="ref">[50795] IIIª q. 78 a. 5 co.</span></a> Respondeo
28
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diff changeset
571 dicendum quod circa hoc multiplex fuit opinio. Quidam enim dixerunt
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diff changeset
572 quod in hac locutione, hoc est corpus meum, haec dictio hoc
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573 importat demonstrationem ut conceptam, non ut exercitam, quia tota
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574 ista locutio sumitur materialiter, cum recitative proferatur;
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575 recitat enim sacerdos Christum dixisse, hoc est corpus meum. Sed
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576 hoc stare non potest. Quia secundum hoc, verba non applicarentur ad
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diff changeset
577 materiam corporalem praesentem, et ita non perficeretur
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diff changeset
578 sacramentum, dicit enim Augustinus, super Ioan., <i>accedit verbum
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diff changeset
579 ad elementum et fit sacramentum</i>. Et ex hoc totaliter non
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diff changeset
580 evitatur difficultas huius quaestionis, quia eaedem rationes manent
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diff changeset
581 circa primam prolationem qua Christus haec verba protulit; quia
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582 manifestum est quod non materialiter, sed significative sumebantur.
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diff changeset
583 Et ideo dicendum est quod etiam quando proferuntur a sacerdote,
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diff changeset
584 significative, et non tantum materialiter accipiuntur. Nec obstat
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585 quod sacerdos etiam recitative profert quasi a Christo dicta. Quia
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586 propter infinitam virtutem Christi, sicut ex contactu carnis suae
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diff changeset
587 vis regenerativa pervenit non solum ad illas aquas quae Christum
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588 tetigerunt, sed ad omnes ubique terrarum per omnia futura saecula;
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589 ita etiam ex prolatione ipsius Christi haec verba virtutem
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590 consecrativam sunt consecuta a quocumque sacerdote dicantur, ac si
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diff changeset
591 Christus ea praesentialiter proferret. Et ideo alii dixerunt quod
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diff changeset
592 haec dictio hoc in hac locutione facit demonstrationem, non ad
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diff changeset
593 sensum, sed ad intellectum, ut sit sensus, hoc est corpus meum,
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diff changeset
594 idest, significatum per hoc est corpus meum. Sed nec hoc stare
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diff changeset
595 potest. Quia, cum in sacramentis hoc efficiatur quod significatur,
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diff changeset
596 non fieret per hanc formam ut corpus Christi sit in hoc sacramento
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597 secundum veritatem, sed solum sicut in signo. Quod est haereticum,
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diff changeset
598 ut supra dictum est. Et ideo alii dixerunt quod haec dictio hoc
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diff changeset
599 facit demonstrationem ad sensum, sed intelligitur haec demonstratio
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parents: 26
diff changeset
600 non pro illo instanti locutionis quo profertur haec dictio, sed pro
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diff changeset
601 ultimo instanti locutionis, sicut, cum aliquis dicit, nunc taceo,
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diff changeset
602 hoc adverbium nunc facit demonstrationem pro instanti immediate
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diff changeset
603 sequenti locutionem; est enim sensus, statim dictis his verbis,
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604 taceo. Sed nec hoc stare potest. Quia secundum hoc, huius
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605 locutionis est sensus, corpus meum est corpus meum. Quod praedicta
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diff changeset
606 locutio non facit, quia hoc fuit etiam ante prolationem verborum.
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diff changeset
607 Unde neque hoc praedicta locutio significat. Et ideo aliter
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diff changeset
608 dicendum est quod, sicut praedictum est, haec locutio habet
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609 virtutem factivam conversionis panis in corpus Christi. Et ideo
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610 comparatur ad alias locutiones, quae habent solum vim
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611 significativam et non factivam, sicut comparatur conceptio
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612 intellectus practici, quae est factiva rei, conceptioni intellectus
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613 nostri speculativi, quae est accepta a rebus, nam <i>voces sunt
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614 signa intellectuum</i>, secundum philosophum. Et ideo, sicut
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615 conceptio intellectus practici non praesupponit rem conceptam, sed
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616 facit eam, ita veritas huius locutionis non praesupponit rem
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617 significatam, sed facit eam, sic enim se habet verbum Dei ad res
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618 factas per verbum. Haec autem conversio non fit successive, sed in
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619 instanti, sicut dictum est. Et ideo oportet quidem intelligere
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620 praedictam locutionem secundum ultimum instans prolationis
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621 verborum, non tamen ita quod praesupponatur ex parte subiecti id
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622 quod est terminus conversionis, scilicet quod corpus Christi sit
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623 corpus Christi; neque etiam illud quod fuit ante conversionem,
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624 scilicet panis; sed id quod communiter se habet quantum ad
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625 utrumque, scilicet contentum in generali sub istis speciebus. Non
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626 enim faciunt haec verba quod corpus Christi sit corpus Christi;
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627 neque quod panis sit corpus Christi; sed quod contentum sub his
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628 speciebus, quod prius erat panis, sit corpus Christi. Et ideo
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629 signanter non dicit dominus, hic panis est corpus meum, quod esset
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630 secundum intellectum secundae opinionis; neque, hoc corpus meum est
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631 corpus meum, quod esset secundum intellectum tertiae; sed in
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632 generali, hoc est corpus meum, nullo nomine apposito ex parte
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633 subiecti, sed solo pronomine, quod significat substantiam in
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634 communi sine qualitate, idest forma determinata.</p><p title="III q. 78 a. 5 ad 1"><a name="50796"><span class="ref">[50796] IIIª q. 78 a. 5 ad 1</span></a> Ad primum ergo
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635 dicendum quod haec dictio hoc demonstrat substantiam, sed absque
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636 determinatione propriae naturae, sicut dictum est.</p><p title="III q. 78 a. 5 ad 2"><a name="50797"><span class="ref">[50797] IIIª q. 78 a. 5 ad 2</span></a> Ad secundum
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637 dicendum quod hoc pronomen hoc non demonstrat ipsa accidentia, sed
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638 substantiam sub accidentibus contentam, quae primo fuit panis, et
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639 postea est corpus Christi, quod, licet non informetur his
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640 accidentibus, tamen sub eis continetur.</p><p title="III q. 78 a. 5 ad 3"><a name="50798"><span class="ref">[50798] IIIª q. 78 a. 5 ad 3</span></a> Ad tertium
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641 dicendum quod significatio huius locutionis praeintelligitur rei
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642 significatae ordine naturae, sicut causa naturaliter est prior
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643 effectu, non tamen ordine temporis, quia haec causa simul habet
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644 secum suum effectum. Et hoc sufficit ad veritatem locutionis.</p></div><div class="a"><h3>Articulus 6</h3><p title="III q. 78 a. 6 arg. 1"><a name="50799"><span class="ref">[50799] IIIª q. 78 a. 6 arg. 1</span></a> Ad sextum sic
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645 proceditur. Videtur quod forma consecrationis panis non consequatur
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646 effectum suum quousque perficiatur forma consecrationis vini. Sicut
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647 enim per consecrationem panis incipit esse corpus Christi sub hoc
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648 sacramento, ita per consecrationem vini incipit esse sanguis. Si
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649 ergo verba consecrationis panis haberent effectum suum ante
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650 consecrationem vini, sequeretur quod in hoc sacramento inciperet
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651 esse corpus Christi exsangue. Quod est inconveniens.</p><p title="III q. 78 a. 6 arg. 2"><a name="50800"><span class="ref">[50800] IIIª q. 78 a. 6 arg. 2</span></a> Praeterea,
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652 unum sacramentum unum habet complementum, unde, licet in Baptismo
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653 sint tres immersiones, non tamen prima immersio consequitur suum
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654 effectum quousque tertia fuerit terminata. Sed totum hoc
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655 sacramentum est unum, ut supra dictum est. Ergo verba quibus
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656 consecratur panis, non consequuntur suum effectum sine verbis
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657 sacramentalibus quibus consecratur vinum.</p><p title="III q. 78 a. 6 arg. 3"><a name="50801"><span class="ref">[50801] IIIª q. 78 a. 6 arg. 3</span></a> Praeterea, in
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658 ipsa forma consecrationis panis sunt plura verba, quorum prima non
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659 consequuntur effectum nisi prolato ultimo, sicut dictum est. Ergo,
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660 pari ratione, nec verba quibus consecratur corpus Christi habent
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661 effectum, nisi prolatis verbis quibus sanguis Christi
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662 consecratur.</p><p title="III q. 78 a. 6 s. c."><a name="50802"><span class="ref">[50802] IIIª q. 78 a. 6 s. c.</span></a> Sed contra est
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663 quod, statim dictis verbis consecrationis panis, hostia consecrata
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664 proponitur populo adoranda. Quod non fieret si non esset ibi corpus
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665 Christi, quia hoc ad idololatriam pertineret. Ergo verba
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666 consecrationis suum effectum consequuntur antequam proferantur
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667 verba consecrationis vini.</p><p title="III q. 78 a. 6 co."><a name="50803"><span class="ref">[50803] IIIª q. 78 a. 6 co.</span></a> Respondeo
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668 dicendum quod quidam antiqui doctores dixerunt quod hae duae
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669 formae, scilicet consecrationis panis et vini, se invicem expectant
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670 in agendo, ita scilicet quod prima non perficit suum effectum
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671 antequam secunda proferatur. Sed hoc stare non potest. Quia, sicut
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672 dictum est, ad veritatem huius locutionis, hoc est corpus meum,
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673 requiritur, propter verbum praesentis temporis, quod res
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674 significata simul tempore sit cum ipsa significatione locutionis,
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675 alioquin, si in futurum expectaretur res significata, apponeretur
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676 verbum futuri temporis, non autem verbum praesentis; ita scilicet
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677 quod non diceretur, hoc est corpus meum, sed, hoc erit corpus meum.
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678 Significatio autem huius locutionis completur statim completa
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679 prolatione horum verborum. Et ideo oportet rem significatam statim
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680 adesse, quae quidem est effectus huius sacramenti, alioquin locutio
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681 non esset vera. Est etiam haec positio contra ritum Ecclesiae, quae
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682 statim post prolationem verborum corpus Christi adorat. Unde
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683 dicendum est quod prima forma non expectat secundam in agendo, sed
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684 statim habet suum effectum.</p><p title="III q. 78 a. 6 ad 1"><a name="50804"><span class="ref">[50804] IIIª q. 78 a. 6 ad 1</span></a> Ad primum ergo
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685 dicendum quod ex hac ratione videntur fuisse decepti illi qui
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686 praedictam positionem posuerunt. Unde intelligendum est quod, facta
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687 consecratione panis, est quidem corpus Christi ibi ex vi
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688 sacramenti, et sanguis ex reali concomitantia; sed postmodum, post
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689 consecrationem vini, fit ibi e converso sanguis Christi ex vi
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690 sacramenti, corpus autem Christi ex reali concomitantia; ita quod
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691 totus Christus est sub utraque specie, sicut supra dictum est.</p><p title="III q. 78 a. 6 ad 2"><a name="50805"><span class="ref">[50805] IIIª q. 78 a. 6 ad 2</span></a> Ad secundum
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692 dicendum quod hoc sacramentum est unum perfectione, sicut supra
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693 dictum est, inquantum scilicet constituitur ex duobus, scilicet ex
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694 cibo et potu, quorum utrumque per se habet suam perfectionem. Sed
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695 tres immersiones Baptismi ordinantur ad unum simplicem effectum. Et
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696 ideo non est simile.</p><p title="III q. 78 a. 6 ad 3"><a name="50806"><span class="ref">[50806] IIIª q. 78 a. 6 ad 3</span></a> Ad tertium
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697 dicendum quod diversa verba quae sunt in forma consecrationis
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698 panis, constituunt veritatem unius locutionis, non autem verba
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699 diversarum formarum. Et ideo non est simile.</p></div></div><div class="centro"><br/>
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700 <p><a href="sth4074.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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701 <a href="sth4079.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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702 <br/>
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703 <hr/>
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704 <br/>
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705 <address>© 2006 Fundación Tomás de Aquino quoad
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706 hanc editionem<br/>
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707 Iura omnia asservantur<br/>
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708 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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709 </div></body>
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710 </html>