S. Bonaventurae Bagnoregis
S. R. E. Episc. Card. Albae
atque Doctor Ecclesiae Universalis

St. Bonaventure of Bagnoregio
Cardinal Bishop of Alba
& Doctor of the Church

Commentaria in Quatuor Libros Sententiarum

Commentaries on the Four Books of Sentences

Magistri Petri Lombardi, Episc. Parisiensis

of Master Peter Lombard, Archbishop of Paris

QUARTI LIBRI

BOOK FOUR

COMMENTARIUS IN DISTINCTIONEM I.

COMMENTARY ON DISTINCTION I

PARS I.

PART I

ARTICULUS UNICUS.

 

Quaestio V.

ARTICLE SOLE

 

Question 5

 

Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1889, Vol 4, pp. 24-27.
Cum Notitiis Originalibus

 

 

Latin text taken from Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1889, Vol. 4, pp. 24-27.
Notes by the Quaracchi Editors.

 

Quaestio V.

 

De differentia inter Sacramenta vetera et nova.

Question 5

 

On the difference between the Old and New Sacraments.

QINTO QUAERITUR de differentia Sacramentorum novae legis et veteris; et assignat Magister7 hanc differentiam: « quia illa tantum promittebant gratiam et non dabant, haec autem dant ». Unde communiter assignatur differentia, quod Sacramenta novae legis efficiunt quod figurant, sed veteris non.

FIFTH THERE IS ASKED concerning the difference of the New Sacraments and the Old; and Master (Peter)7 assigns this difference: « that those only used to promise grace and not give (it), but these give (it) ». Whence commonly there is assigned (this) difference, that the Sacraments of the New Law effect what they figure, but (those) of the Old (do) not.

1. Contra haec sic obiicit Hugo in libro de Sacramentis:8 « Sacramentorum alia sub natura, alia sub Lege, alia sub gratia, alia quidem in specie, sed eundem effectum sanitatis habentia ».

1. Against these Hugo (of St. Victor) objects in this manner in (his) book On the Sacraments:8 « Some of the Sacraments under nature, others under the Law, some under grace, others indeed in appearance [in specie], but having the same effect of healing ».

2. Item, Hugo:9 « Ex quo homo aegrotare coepit, Deus reparando in Sacramentis suis medicinam praeparavit »; sed impossibile est, mederi Deum sine gratia iustificante: ergo in omnibus Sacramentis est gratia iustificans, et sic nulla differentia.

2. Likewise, Hugo (says):9 « (That) out of which man began to be sick, God prepared medicine [medicina] in His own Sacraments for repairing »; but it is impossible, that God cure [mederi] without justifying grace; therefore in all the Sacraments there is justifying grace, and thus (there is) no difference.

3. Item, per rationem videtur: quia semper decuit, ut curreret medicina cum morbo,10 quia

3. It seems likewise, through reason: because it was always fitting [decuit], that medicine cure when (there is) a disease,10 because

7 Hic c. 6.
8 Libr. I. p. VIII. c. 12: Alia ante Legem, alia sub Lege, alia sub gratia; diversa [quod etiam habet cod. Y] quidem in specie, unum tamen effectum habentia et unam sanitatem perficientia. — Pro Contra haec plures codd. Contra hoc, codd. R T Quod omnia Sacramenta habeant eundem effectum, hoc.
9 Loc. cit., pluribus tamen post verba Ex quo homo interiectis. — De minori, in qua fide codd. F H substituimus mederi Deum pro mederi Deo, cfr. II. Sent. d. 26. q. 2, et tom. III. pag. 888, nota 3.
10 Hugo, loc. cit.: Quamdiu morbus est, tempus medicinae est. — Pro curreret Vat. curet, et contra paulo inferius pro curet non pauci codd. et ed. 1 curreret.

7 Here in ch. 6.
8 Book I, p. VIII, ch. 12: Some before the Law, some under the Law, some under grace; diverse {which codex Y also has} indeed in appearance, however having one effect and accomplishing one healing. — In place of Against these [Contra haec] very many codices have Against this [Contra hoc], codices R and T read That all Sacraments have the same effect, (seems) by this [Quod omnia Sacramenta habeant eundem effectum, hoc].
9 Loc. cit., however with very many words interjected after the words (That) out of which man [Ex quo homo]. — Concerning the minor, in which, trusting in codices F and H, we have substituted that God cure [mederi Deum] in place of that he be cured by God [mederi Deo], cf. Sent., Bk. II, d. 26, q. 2, and tome III, page 888, note 3.
10 Hugo, loc. cit.: As long as there is disease, it is the time for medicine. — In place of the imperfect subjunctive cure [curreret], the Vatican text has the present subjunctive cure [curet: contrary to the sequence of tenses], and contrary to what is a little below this in place of cure [curet] not a few codices and edition 1 have would cure [curreret].

 

p. 25

 

semper et in omni lege aliqui sunt salvati; sed Sacramentum non est medicina, nisi curet per gratiam: ergo in omni tempore Sacramenta contulerunt gratiam: et sic etc.

always and in every law some have been saved; but a Sacrament is not medicine, unless it cures through grace: therefore in every time Sacraments have conferred grace: and thus etc..

4. Item, Sacramenta novae legis non habent efficaciam nisi per gratiam fidei, quia qui infidelis est ficte accedit et non reportat commodum; sed Sacramenta illa coniuncta fidei iustificabant, quia omne opus, nisi sit secundum se malum, quando est a fide operante per dilectionem, fit meritorium:1 ergo sicut ista iustificant, sic et illa.

4. Likewise, the Sacraments of the New Law do not have efficacy except through the grace of the Faith, because he who is an infidel approaches in a feigned manner [ficte] and does not bring back an advantage [commodum]; but those Sacraments conjoined to the Faith used to justify, because every work, unless it be evil according to itself, when it is by faith operating through dilection, becomes meritorious:1 therefore just as those (of ours) justify, so also those (of old).

CONTRA: 1. Hugo in libro de Sacramentis:2 « Tempore legis naturae relictus est homo sibi, et sibi relictus erravit per ignorantiam, et ideo convictus est de caecitate; postmodum data est lex vetus sine gratia, in qua quid esset faciendum cognovit, sed concupiscentia pressus cecidit; et sic est victus de impotentia; et tunc venit Christus, de quo Ioannis primo: Gratia et veritas per Iesum Christum facta est »: ergo Sacramenta tempore legis veteris non conferebant aliquam gratiam: ergo etc.

ON THE CONTRARY: 1. Hugo in (his) book On Sacraments (says):2 « In the time of the Law of Nature man was left to himself, and left to himself he erred through ignorance, and for that reason he was convicted from [de] blindness; after a little [postmodum] there was given the Old Law without grace, in which he cognized whatever he would have to do, but pressed by concupiscence he fell; and thus he was conquered from [de] impotence; and then came Christ, of whom in the first (chapter of the Gospel) of (St.) John (there is said): Grace and truth have been wrought through Jesus Christ »: therefore the Sacraments in the time of the Old Law did not use to confer any grace: ergo etc..

2. Item, super illud ad Romanos tertio:3 Ex operibus Legis; Glossa: « Opera Legis dicuntur, quae cum Lege instituta et terminata sunt, quae nunquam iustificare potuerunt, etiam si in fide et caritate fierent ».

2. Likewise, on that (verse) in the third (chapter of the Letter) to the Romans:3 Out of the works of the Law; the Gloss (says): « Works are said (to belong) to the Law, which have been instituted and terminated with the Law, which never could justify, even if they were done in faith and charity ».

3. Item, super illud Isaiae primo:4 Sanguinem hircorum nolui; Glossa: « Praeterito utens, ostendit, se nunquam sacrificia Iudaeorum amasse ».

3. Likewise, upon that (verse) in the first (chapter) of Isaiah:4 The blood of goats I did not want; the Gloss (says): « Using the preterit, he shows, that He never loved the sacrifices of the Jews ».

4. Item, ratione videtur: quia lex vetus data est in onus; unde Ezechielis vigesimo:5 Dedi eis praecepta non bona et verba, in quibus non vivent; sed si haberent Sacramenta dantia gratiam, alleviarent; et beatus Petrus, Actuum decimo quinto: Hoc est onus, quod nec nos nec patres nostri portare potuimus: ergo etc.

4. Likewise, it seems by reason: because the Old Law was given as a burden; whence in the twentieth (chapter) of Ezekiel (it says):5 I gave them precepts (that were) not good and words, in which they did not live; but if they had Sacraments giving grace, they would have alleviated (the burden); and blessed Peter, in the fifteenth (chapter) of Acts (says): This is a burden, which neither us nor our fathers could have carried: ergo etc..

CONCLUSIO.

 

Sacramenta novae legis per se iustificant et gratiam conferunt ex opere operato, quod non faciebant Sacramenta legis veteris nisi per accidens.

CONCLUSION

 

The Sacraments of the New Law justify through themselves and confer grace ex opere operato, which the Sacraments of the Old Law did not use to do except per accidens.

RESPONDEO: Dicendum, quod istam differentiam aliter intellexit Hugo, aliter intellexit Pictaviensis et Magister.

I RESPOND: It must be said, that Hugo understood that difference in one manner, (Gilbert) of Poitiers and Master (Peter) understood it in another.

Magister6 enim, secutus Pictaviensem, dixit, quod Sacramenta veteris legis, excepta circumcisione, instituta essent ad significandum tantum in perfectis viris et fidelibus; quia aliis erant instituta vel in onus, si duri erant, vel ad revocandum ab idololatria; et si ad aliquam fuerunt efficaciam ordinata,7 hoc fuit solum, ut absolverent ab irregularitate carnali vel poena temporali, ut baptismata et sacrificia. Et quia solum ad hoc instituta erant, etiam si ex fide et caritate fierent, non erat in eis meritum, quia non se extendebant ultra id, ad quod erant. Unce sicut motus caritatis non erit in patria meritorius, sic tunc non merebantur in opere exteriori, sed tantum in interiori. Et si tu obiicias ei de medicina, dicit, quod fides Redemptoris duit medicina pro tempore illo; illa vero non iustificabant nec per se nec per accidens. Et huius positionis fuit Pictaviensis. — Sed haec positio magistro Hugoni non videbatur rationablis, quia tunc sacrificia facta a viris sanctis non placuissent Deo nec sacrificium Abel nec Abraham nec Salomonis; quod manifeste falsum est, sicut patet in narratione canonis.8 Et quid etiam de oblatione sacrae Virginis, cum obtulit par turturum, nunquid a merito vacua fuit?

For Master (Peter),6 following (Gilbert of Poitiers), says, that the Sacraments of the Old Law, excepting circumcision, had been instituted to only signify in perfect men and the faithful; that for the others they had been instituted as a burden, if they were heavy, and/or to recall (them) from idolatry; and if they had been ordained for any efficacy,7 this was solely, to absolve from carnal irregularity and/or from temporal punishment, as baptisms and sacrifices (did). And because they had been instituted for this alone, even if they were done out of faith and charity, merit was not in them, because they did not extend themselves beyond that, for which they were. Whence just as the movement of charity will not be meritorious in the Fatherland (of Heaven), so then they did not merit in an exterior work, but only in an interior one. And if you object to that concerning medicine, he says, that faith in the Redeemer [fides Redemptoris] was the medicine for that time; but those did not use to justify, neither through themselves nor per accidens. And to this position belongs (Gilbert) of Poitiers. — But this position did not seem to master Hugo reasonable, because then the sacrifices wrought by holy men did not please God, neither the sacrifice of Abel nor of Abraham nor of Solomon; which manifestly is false, just as is clear in the narration of the Canon.8 And what even of the oblation of the sacred Virgin, when She offered a pair of turtle-doves, was She devoid [vacua] of merit?

Propter hoc aliter Magister Hugo voluit dicere, quod9 Sacramenta veteris legis, excepta circumci- / -sione,

On this account Master Hugo wanted in another manner to say, that9 the Sacraments of the Old Law, excepting circumci- / -sion,

1 Respicitur Gal. 5, 6: Nam in Christo Iesu neque circumcisio aliquid valet . . . sed fides, quae per caritatem operatur. — Circa initium arg. ante qui infidelis est multi codd. et ed. 1 omittunt quia, pro quo Vat. nam; codd. A F legunt qui infideles est, quia ficte accedit, non reportat commodum, cod. U nam si infidelis ficte accedit non reportat. — In his respicitur illud C. Intelleximus (7), X. libr. II. tit. I. de Iudicis: Ne videatur de sua malitia commodum reportare.
2 Libr. I. p. VIII. c. 3, et praesertim libr. II. p. II. c. 1, sed extensius. In fine testimonii allegatur Ioan. 1, 17.
3 Vers. 20. — Glossa, quae est ordinaria, exbietur a Strabo et Lyrano, ubi textus originalis post terminata sunt addit ut erant caerimonialia et figurativa, et pro potuerunt substituit valuerunt (codd. F H Z aa poterant), nec non pro in fide et caritate exhibet cum caritate et devotione.
4 Vers. 11. — Glossa, apud Strabum et Lyranum ordinaria, delibata est ex Hieron. in hunc locum, ubi dicit: Pro eo quod est nolui Septuaginta transtulerunt nolo, praesens tempus pro praeterito. Porro iuxta Hebraicum nunquam se Deus hostias Iudaeorum voluisse demonstrat etc.
5 Vers. 25, ubi Vulgata et cod. Z iudicia, codd. K aa iudicia mala pro verba. — Seq. textus est Act. 15, 10: Nunc ergo quid tentatis Deum, imponere iugum super cervices discipulorum, quod etc.
6 Hic c. 4. 6. et 7. — Pictaviensis est Gilb. Porretanus, episcopus quondam Pictaviensis. Cfr. tom. I. pag. 575, nota 3. — Superius pro intellexit Hugo non pauci codd. cum ed. 1 intellexit Hugo.
7 Codd. H K habuerunt efficaciam ordinari, multi alii codd. incongrue habuerunt efficaciam ordinata.
8 Canon Missae, ubi sic habetur: Supra quae propitio ac sereno vultu respicere digneris et accepta habere, sicuti accepta habere dignatus es munera pueri tui iusti Abel, et sacrificium Patriarchae nostri Abrahae, et quod tibi obtulit summus sacerdos tuus Melchisedech etc. — Cod. F a secunda manu nec Melchisedech pro nec Salamonis. In lectione codd., si nomine canonis non intelligatur sacra Scriptura, sed canon Missae, propositio refertur tantum ad Abel et Abraham, quibus adiungitur Salomon, cuius sacrificium Deo placuit, ut colligi potest ex. II. Paralip. 7, 1. — Pro narratione canonis codd. F H oratione canonis. — Post pauca respicitur LUc. 2, 24. — Hugo a S. Vict., I. de Sacram. p. XI. c. 1: Si quis igitur Sacramenta priora effectum sanctificationis habuisse negaverit, non mihi recte sentire videretur. De subnexis vide ibidem c. 2. seqq.; p. XII. c. 1. seq.; et Sum. Sent. tr. 4. c. 1. — Post Et quid cod. Z supplet dicetur.
9 Codd. F H (I a secunda manu) scilicet quod.

1 This refers to Gal. 5:6 : For in Christ Jesus neither is circumcision worth anything . . . but (rather) faith, which works through charity. — About the start of the argument before he who is an infidel [qui infidelis est] the codices and edition 1 omit because [quia], in place of which the Vatican text has for [nam]; codices A and F read he who is an infidel, because he approaches in a feigned manner, does not bring back an advantage [qui infidelis est, quia ficte accedit, non reportat commodum], codex U reads for if an infidel approaches in a feigned manner, he does not bring (anything) back [nam si infidelis ficte accedit, non reportat]. — In these there is a reference to that (verse) from First Book On Judgements, Bk. II, ch. Intelleximus (7), X: Lest he be seen to bring back an advantage from his own malice.
2 Book I, p. VIII, ch. 3, and especially Bk. II, p. II, ch. 1, but more extensively. In the end of the testimony (from Scripture) there is an allusion to Jn. 1:17.
3 Verse 20. — The gloss, which is the ordinary one, is exhibited by (Wilafridus) Strabo and (Nicolas) of Lyra, where after and terminated [terminata sunt] the orginal text adds as they were ceremonial and figurative [ut erant caerimonialia et fiugrativa], and in place of could they [potuerunt] it substitutes did they prevail [valuerunt], codices F H Z and aa have were they able [poterant], and also in place of in faith and charity [in fide et caritate] it exhibits by charity and devotion [caritate et devotione].
4 Verse 11. — The gloss, the ordinary one with (Wilafridus) Strabo and (Nicholas) of Lyra, has been derived from (St.) Jerome ('s commentary) on this passage, where he says: In place of that which is I did not want [nolui] the Septuagint translates I do not want [nolo], the present tense in place of the preterit. Furthermore according to the Hebraic (text) God never demonstrates that He wanted the hosts of the Jews etc..
5 Verse 25, where the Vulgate and codex Z reads judgements [iudicia], codices K and aa evil judgements [iudicia mala] in place of words [verba]. — The following text is Acts 15:10 : Therefore why do you now tempt God, to impose a yoke upon the necks of the disciples, which etc..
6 Here in chs. 4, 6 and 7. — (Gilbert) of Poitiers [Pictaviensis] is Gilbert of Porretain, sometime Bishop of Poitiers. Cf. tome I, page 575, note 3. — Above this in place of Hugo understood [intellexit Hugo] not a few codices together with edition 1 reads Hugo understands [intelligit Hugo].
7 Codices H and K read if they had (a virtue) to be ordained for any efficacy [si ad aliquam habuerunt efficaciam ordinari], many other codices incongruously read if they had (things) ordained for any efficacy [si ad aliquam habuerunt efficaciam ordinata].
8 The Canon of the Mass, where there is thus had: Upon which (Offerings) with a propitious and serene Face may Thou deign to look back and to hold as accepted, just as Thou didst deign to hold as accepted the gifts of Thy just son Abel, and the sacrifice of our Patriarch Abraham, and that which to Thee Thy most high priest Melchisedech didst offer etc.. — Codex F by a second hand reads nor of Melchisedech [nec Melchisedech] in place of nor of Solomon [nec Salomonis]. In the reading of the codices, if by the name of the canon [canonis] Sacred Scripture is understood, rather than the Canon of the Mass, the proposition refers only to Abel and to Abraham, to whom Solomon is adjoined, whose sacrifice pleased God, as can be gathered from 2 Paralip., 7:1. In place of narration of the Canon codices F and H read prayer of the Canon [oratione canonis]. — After a few words there is a reference to Lk. 2:24. — Hugo of St. Victor, On the Sacraments, Bk. I, p. XI, ch. 1: Therefore if anyone will have denied that the prior Sacraments had the effect of sanctification, they would not seem to me to be judging [sentire] rightly. Concerning the subjoined see ibid., ch. 2 ff.; p. XI, ch. 1 ff; and Summa of Sentences, tr. 4, ch. 1. — After And what [Et quid] codex Z supplies will be said [dicetur].
9 Codices F H {I by a second hand} read namely that [scilicet quod].

 

p. 26

 

circumci- / -sione, instituta fuerunt primo ad significandum vel passionem, ut sacrificia, vel etiam nostra Sacramenta, ut baptismus eorum nostrum; et ad efficiendum non sunt instituta nisi solum exterius circa carnem. Sed quia significant quod fides credit, in eorum perceptione est professio fidei, non tanum verbo,1 sed et facto; et quia talis fides disponebat ad iustificationem, ideo Sacramenta illa per accidens iustificabant. Sed novae legis Sacramenta non solum ex prima sua institutione ordinata sunt ad significandum, sed etiam ad gratiam obtinendam, et ideo2 per se ordinata sunt ad iustificationem; ideo, per se loquendo, ista iustificant, illa non nisi per accidens. — Et huius signum est, quod Sacramenta veteris legis principaliter significant id quod credendum est, ut Christi passionem et per posterius iustificationem; excepta sola circumcisione, quae principaliter significat amotionem orginalis. Sed Sacramenta novae legis e contrario primo significant gratiae efficaciam et per posterius passionem, sive id quod est credendum, ut baptismus interiorem ablutionem et passionem. Unde Hugo:3 « Sacramenta novi Testamenti primo loc spiritualis gratiae signa sunt et ad ipsam gratiam sanctificandis conferendam principaliter instituta. Illa vero signa horum tantum erant, et mediantibus his gratiam in sustentationem contulerunt »; mediantibus his, id est fide istorum, quia non erant in re, sed in fide.

circumci- / -sion, had been instituted first to signify the Passion, as sacrifices, and/or even our Sacraments, as the baptism of those of us; and they have not been instituted to effect except only exteriorly about the flesh. But because they signify what the Faith believes, in the perception of them there is a profession of the Faith, not only by word,1 but also by deed; and because such Faith disposes to justification, for that reason those Sacraments used to justify per accidens. But the Sacraments of the New Law not only have been ordained out of their own first institution to signify, but also to obtain grace, and for that reason2 they have been ordained through themselves to justify; for that reason, speaking per se, those (of ours) do justify, those (of old) do not but per accidens. — And the sign of this is, that the Sacraments of the Old Law principally signify that which must be believed, (such) as the Passion of Christ and subsequently [per posterius] justification; excepting circumcision alone, which principally signifies the removal of original (sin). But the Sacraments of the New Law on the contrary first signify the efficacy of grace and subsequently the Passion, or that which must be believed, (such) as Baptism (signifies) an interior ablution and the Passion. Whence Hugo (says):3 « The Sacraments of the New Testament are in the first place signs of spiritual grace and have been instituted principally to confer grace upon those to be sanctified. But those (of old) were only signs of these, and by these means they conferred grace as a sustenance [in sustentationem] »; by these means, that is by faith in those (of ours), because (those of old) were not (instituted) in reality [in re], but in faith.

Et has opiniones tanquam rationabiles concordant aliqui magistri moderni temporis dicentes, Magistrum locutum esse, quod illa non iustificabant per se,4 sed Hugo per accidens; ideo non est contradictio. — Sunt etiam alii, qui dicunt idem ipsum aliis verbis, quod ista iustificant ratione operis operati, sed illa ratione operis operantis, non operati; et opus operans est fides, sed operatum exterius est Sacramentum; et quod iustificarent,5 hoc est ratione fidei et caritatis coniunctae.

And some masters of modern time agree with these opinions as (being) reasonable, saying, that Master (Peter) had said, that those (of old) did not use to justify per se,4 but Hugo per accidens; for that reason there is not a contradiction. — But (there are) even others, who say the very same with other words, that those (of ours) do justify by reason of the work worked, but those (of old) by reason of the work of the one working, not of the worked; and the work working is faith, but the (work) worked exteriorly is the Sacrament; and that they would justify,5 this is by reason of faith and conjoined charity.

Sed si quis attendat, hae positiones directe sibi contradicunt. Primum quidem, quia Magister non solum dicit, quod illa Sacramenta non iustificabant, sed etiam, quod non iustificabat,6 etiam si in fide et caritate fierent; et sic nec per se nec per accidens. Rursus, uterque loquitur de his, in quantum sunt Sacramenta; et constat, quod opus operans non est Sacramentum, sed opus operatum: ergo uterque intellexit de operato; et illud verum est, et de illo opere operato dixit Magister,7 quod solum significabat, non iustificabat, sicut aspersio aquae vel sanguinis. Nunquam enim iustificabat sanguis hircorum aspersus, etiam si in fide et caritate fieret, et hoc nec per se nec per accidens; et hoc satis fuit probabile.

But if one is attentive, these positions directly contradict themselves. Indeed the first, that Master (Peter) not only said, that those Sacraments (of old) did not use to justify, but also, that they did not used to justify,6 even if they were done in faith and charity; and thus neither per se nor per accidens. Again, each speaks of these (of ours), inasmuch as they are Sacraments; and it is established, that the work working is not a Sacrament, but (rather) the work worked (is): therefore he understood each of the (work) worked; and that is true, and of that work worked (of old) Master (Peter) said,7 that it only used to signify, it did not use to justify, just as the aspersion of water and/or of blood. For never did the aspersion of the blood of goats justify, even if it was done in faith and charity, and this neither per se nor per accidens; and this (argument) was sufficiently probable.

Sed certe multo probabilius est quod magister Hugo posuit, quod cum in illo opere operato esset professio fidei facto,8 quod ratione fidei coniunctae erat in illis primo et per illa, per accidens tamen, iustificatio. Sed in hoc est differentia ipsorum ad nova, quod in Sacramentis novae legis quantum ad opera operata est iustificatio non tantum per accidens, sed etiam per se. Huius autem signum evidens praeostensum est in modo significandi horum Sacramentorum et illorum. — Si vero quaeratur ratio, unde hoc est; responsio est ex praedictis,9 quia causalitas Sacramentorum non est aliud quam quaedam efficax ordinatio ad recipiendam gratiam ex pactione divina; hoc autem fuit solum in Sacramentis novae legis, et non veteris nisi in circumcisione, quia ibi fuit pactio. — Quare autem in istis est pactio et ordinatio, in illis non; patet: quia tunc fuit tempus figurae et vincendi duritiam,10 modo est tempus gratiae.

But certainly more probable is that which master Hugo posits, because when in that work worked there was a profession of the Faith by deed,8 that by reason of the conjoined faith justification was in them first and through them, however, per accidens. But in this there is a difference of those to the new, because in the Sacraments of the New Law as much as regards the works worked there is justification not only per accidens, but also per se. Moreover the evident sign of this has been shown before in the manner of signifying of these Sacraments and those. — If, however, the reason is asked, whence this is; the response is from the aforesaid,9 that the causality of the Sacraments is not other than a certain efficacious ordination to receive grace out of a Divine Pact [ex pactione divina]; but this was only in the Sacraments of the New Law, and not of the Old except in circumcision, because There there was a pact. — But why in those (of ours) is there a pact and an ordination, in those (of old) not; it is clear: because then was the time of figure and of conquering hardness (of heart),10 now is the time of grace.

Ex his patent obiecta ad utramque partem; nam illa quae probant, quod non iustificant, intelliguntur per se loquendo; alia vero ad oppositum, per accidens.

From these are clear (those which are) objected to each part; for those which prove, that they do not justify, are understood speaking per se; but the others for the opposite, per accidens.

SCHOLION.

SCHOLIUM

I. Sententia Magistri et Pictaviensis, quod Sacramenta veteris legis nullo modo, id est nec ut opus operans, licet fiat in fide et caritate, nec ut opus operatum sive vi Sacramenti, fuissent meritoria et iustificantia, communissime ut falsa reiicitur. Sed nec altera opinio Hugonis, quod scilicet utroque modo iustificassent, ita tamen ut ex opere operato hoc fieret tantum per accidens, quantenus essent figura Christi venturi (unde actualis susceptio erat quaedam professio et veneratio Christi), pluribus auctoribus placet. Nolunt enim hi concedere, eadem per modum Sacramenti iustificare, licet fiat per accidens; sed / media quaedam via . . .

I. The sentence of Master (Peter) and (Gilbert) of Poitiers, that the Sacraments of the Old Law in no manner, that is neither as a work being worked, though done in faith and charity, nor as a work worked or by the force of the Sacrament, had been meritorious and justifying, is most commonly rejected as false. But neither is the other opinion of Hugo, that is, that in each manner they had justified, however, so that out of the work worked this would be done only per accidens, to the extent that they were figures of Christ to come {whence the actual susception was a certain profession and veneration of Christ}, pleasing to more authors. For these did not want to concede, that the same (works) through the manner of a Sacrament justify, though it be done per accidens; but / in a middle way . . .

1 Codd. F H in verbo, qui etiam subinde cum non paucis aliis codd. substituunt sed in facto pro sed et facto.
2 Cod. Z (I primitus) ad gratiam obtinendam a Deo, per se (I a secunda manu unde per se) etc. Paulo ante pro ex prima sua institutione codd. L Z ex primaria institutione, edd. ex prima causa et institutione, cod. F ex prima causa instituta et.
3 Libr. I. de Sacram. p. IX. c. 5, ubi textus originalis post conferendam addit infusa sibi benedictione, et subinde post mediantibus his interserit quorum signa fuerunt, net sine salute essent, qui tempus redemptionis praecesserunt. — Edd. pro in sustentationem substituunt iustificationis. Codd. pro mediantibus his bis exhibent mediatibus istis.
4 Codd. verbis transpositis Magistrum locutum esse per se (codd. F H Z et I bb a secunda manu addunt cum dixit) , quod illa non iustificabant.
5 Ex codd. F H (I a secunda manu) supplevimus quod iustificarent.
6 Plures codd. omittunt sed etiam quod non iustificabant, pro quo edd. immo.
7 Cfr. hic lit. c. 4. — Post pauca respicitur Hebr. 9, 13. — Aliquanto inferius pro et hoc (cod. L et ita) nec per se, edd. et hoc modo nec per se.
8 Ita codd. A C F K P Q V W bb cc (I primitus), codd. D H in facto, cod. L factae, edd. facta. Mox post primo cod. F addit significatio et omittit per illa ac tamen. Subinde pro quod in Sacramentis plurimi codd. quia in Sacramentis.
9 Quaest. praeced. — Inferius respicitur Gen. 17, 10: Hoc est pactum meum . . . Circumcidetur etc. — Pro responsio est edd. patet responsio.
10 Vat. addit illorum per illa Sacramenta.

1 Codices F and H in word [in verbo], which also below this together with a few other codices substitute but in fact [sed in facto] in place of but also by fact [sed et facto].
2 Codex A (I primitive) to obtain grace from God, . . . through themselves etc. [ad gratiam obtinendam a Deo, per se], I by a second hand reads whence . . . through themselves [unde per se]. A little below this in place of out of their own first institution [ex prima sua institutione] codices L and Z read out of (their) primary institution [ex primaria institutione], the editions have out of (their) first cause and institution [ex prima causa et institutione], codex F has have been instituted out of (their) first cause and ordained to signify [ex prima causa instituta et ordinata sunt ad significandum].
3 On the Sacraments, Bk. I, p. IX, ch. 5, where the original text after to confer grace itself upon those to be sanctified [ad ipsam gratiam sanctificandis conferendam] add by a self-infused blessing [infusa sibi benedictione], and below this after by these means [mediantibus his] it inserts of which they were signs, lest they be without salvating, who preceeded the time of the Redemption [quorum signa fuerunt, ne sin salute essent, qui tempus redemptionis praecesserunt]. — The editions in place of grace as a sustenance [gratiam in sustentationem] substitute gratiam iustificationis [the grace of justification]. The codices in place of by these means [mediantibus his] twice exhibit by those means [mediantibus istis].
4 The codices transpose per se to the beginning of this clause, codices F H Z, and I and bb by a second hand insert when he said [cum dixit] between this clause and the prior one.
5 From codices F H (I by a second hand) we have supplied that they would justify [quod iustificarent].
6 Very many codices omit but also that they did not use to justify [sed etiam quod non iustificabant], in place of which the editions read not indeed [immo].
7 Cf. here the text, ch. 4. — After a few words there is a reference to Heb. 9:13. — A little below this in place of and this neither per se [et hoc nec per se], the editions read and in this manner neither per se, codex L reads as and thus [et ita] in place of and this [et hoc].
8 Thus codices A C F K P Q V W bb ee {I primitive}, codices D and H read in deed [in facto], the editions have having made a profession of faith [professio fidei facta]. Then after first [primo] codex F adds a signification [significatio] and omits through them [per illa] and however [tamen]. Below this in place of because in the Sacraments [quod in Sacramentis] very many codices have because in the Sacraments [quia in Sacramentis].
9 The preceding question. — Below this there is a reference to Gen. 17:10 : This is My pact . . . Let him be circumcised etc.. — In place of the response is [responsio est] the editions have the response is clear [patet responsio].
10 The Vatican text reads for conquering their hardness (of heart) through those Sacraments [vicendi duritiam illorum per illa Sacramenta].

 

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sed / media quadam via inter utramque opinionem incedentes docent, eadem iustificare tantum per modum operis operantis, id est per fidem sive susciepientis sive applicantis, dummodo haec non tantum in signo, sed etiam in corde fuerit (cfr. infra p. II. a. 1. q. 2.). — Plurimi alii autem de circumcisione aliter iudicandum censent, de quo cfr. infra p. II. a. 2. q. 1. — Locutio ex opere operato, quam passim irridebant et pessime interpretabantur haeretici, consecrata est a Concilio Trident. (Sess. VII. can. 8). Participium operatus sensu passivo sumtum occurit iam apud Tertullianum et Lactantium (Florcellini, Lexicon etc.). — Applicatio vocum materia et forma ad rem sacramentariam, quae nunc communissima et ab Ecclesia iam seculo XV. in Decreto pro Armenis recepta est, nec in Hugone a S. Victore nec in Magistro invenitur; eam tamen adhibet Guliel. Antissiod. in Summa area. Antiquitus cum S. Augustino (Tract. 80. in Ian.) dicebatur: Accedit verbum ad elementum, et fit Sacramentum. Distinguebatur etiam Sacramentum (scilicet res sensibus obiecta) et res Sacramenti (gratiam faciens) nec non signum et res sacra (effectus Sacramenti). Observat tamen Thom. de Argentina (hic a. 1.), terminum res Sacramenti interdum largius accipi pro toto effectu Sacramenti in animam recepto, ut comprehendatur etiam character; vulgo tamen character vocatur res et Sacramentum; gratia vero res et non Sacramentum (cfr. infra d. 3. p. I. a. 1. q. 1. ad 3.; S. Thom., hic q. 1. et 2.).

but / in a middle way between each opinion proceeding, they teach, that the same justifies only through a manner of the work of the one working, that is through the faith either of the one suscepting or of the one applying, so long as this (Sacrament) was not only (done) in sign, but also in the heart, cf. below p. II, a. 1, q. 2.. — Moreover very many others thought that it must be judged otherwise concerning circumcision, concerning which cf. below p. II, a. 2, q. 1. — The saying ex opere operato, which was ridiculed here and there and interpreted in the worse manner by heretics, was consecrated by the Council of Trent, Session VII, canon 8. The participle operatus taken in the passive sense occurred already in Tertullian and Lactantius {Florcellini, Lexicon etc.}. — The application of the words matter and form to the sacramental subject, which is now most common and has already been received by the Church in the 15th century in the Decree for the Armenians, is found neither in Hugo of St. Victor nor in Master (Peter); however it is employed by William of Auxerre in the Summa aurea. Antiquity together with St. Augustine, On the Gospel of John, tract 80, used to say: The word approached the element, and the Sacrament was made. There also used to be distinguished the Sacrament [Sacramentum], that is the thing, the object of the senses, and the thing of the Sacrament [res Sacramenti], the grace making one pleasing, and the sign [signum] and the sacred thing [res sacra], the effect of the Sacrament. However Thomas of Strasbourg, here in a. 1, observes that the term the thing of the Sacrament is more broadly accepted for the whole effect of the Sacrament received into the soul, so that it comprehends even the character; however the character is often called the thing and the Sacrament [res et Sacramentum]; but the grace the thing and not the Sacrament [res et non Sacramentum], cf. below d. 3, p. I, a. 1, q. 1, at n. 3; St. Thomas, here in qq. 1 and 2.

De hac 5. quaestione: Alex. Hal., S. p. IV. q. 3. m. 3. a. 2, m. 4. a. 1. — Scot., hic q. 3. n. 8, et q. 5. — S. Thom., hic q. 1. a. 5; S. I. II. q. 103. a. 2; III. q. 62. a. 6. — Bl. Albert., hic a. 15. — Petr. a Tar., hic q. 1. a. 7. — Richard. a Med., hic a. 3. q. 4. — Durand., hic q. 5. — Dionys. Carth., hic q. 6.

Concerning this fifth question: Alexander of Hales, Summa., p. IV, q. 3, m. 3, a. 2, and m. 4, a. 1. — (Bl. John Duns) Scotus, here in q. 3, n. 8, and q. 5. — St. Thomas, here in q. 1, a. 5; Summa., I-II, q. 103, a. 2; III, q. 62, a. 6. — Bl. (now St.) Albert (the Great), here in a. 15. — (Bl.) Peter of Tarentaise, here in q. 1, a. 7. — Richard of Middleton, here in a. 3, q. 4. — Durandus, here in q. 5. — (Bl.) Dionysius the Carthusian, here in q. 6.

II. Quoad seq. (6.) quaestionem S. Thom. (S. III. q. 62. a. 2; IV. Sent. d. 7. q. 2. a. 2. quaestiunc. 3.) docet, gratiam sacramentalem addere supra gratiam sanctificantem et etiam supra gratias virtutum et donorum quoddam divinum auxilium ad consequendum Sacramenti finem. Huic satis concordant S. Bonav. aliique posteriores.

II. In regard to the following question (# 6). St. Thomas, Summa., III, q. 62, a. 2; Sent., Bk. IV, d. 7, q. 2, a. 2, quaestiunc. 3, teaches, that sacramental grace adds above sanctifying grace and even above the graces of the virtues and gifts a certain divine assistance to pursue the end of the Sacrament. St. Bonaventure and the others after him agree sufficiently with this.

De hac quaestione: Alex. Hal., S. p. IV. q. 5. m. 4. a. 2. § 2. — Scot. hic d. 2. q. 1. n. 2. seq., q. 6. n. 13. — B. Albert., hic a. 4. — Petr. a Tar., hic q. 1. a. 8. — Richard a Med., hic a. 4. q. 4. — Dionys. Carth., hic q. 5.

On this question: Alexander of Hales, Summa., p. IV, q. 5, m. 4, a. 2, § 2. — (Bl. John Duns) Scotus, here in d. 2, q. 1, n. 2 ff., and q. 6, n. 13. — Bl. (now St.) Albert (the Great), here in a. 4. — (Bl.) Peter of Tarentaise, here in q. 1, a. 8. — Richard of Middleton, here in a. 4, q. 4. — (Bl.) Dionysius the Carthusian, here in q. 5.

The English translation here has been released to the public domain by its author. The / symbol is used to indicate that the text which follows appears on the subsequent page of the Quaracchi Edition. The translation of the notes in English corresponds to the context of the English text, not that of the Latin text; likewise they are a freer translation than that which is necessitated by the body of the text. Items in square [ ] brackets contain Latin terms corresponding to the previous English word(s), or notes added by the English translator. Items in round ( ) brackets are terms implicit in the Latin syntax or which are required for clarity in English.