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1
Concerning the Eucharist
ARTICLE 3: The necessity of instituting this
sacrament, and at what time.
Utrum aliqua fuerit necessitas instituendi hoc SUBQUESTION 1: Whether there was any
sacramentum.
need for instituting this sacrament.
Ad tertium sic proceditur. Videtur quod nulla Proceeding to the third, it seems that there was no
fuit necessitas instituendi hoc sacramentum. need for instituting this sacrament.
Veniente enim veritate debet cessare figura.
Sed hoc sacramentum agitur in figuram
dominicae passionis, quae jam realiter venit.
Ergo non debuit hoc sacramentum institui.
Praeterea, eadem in actione aliquid instituitur 2. Further, in the same action, something is
et a contraria dispositione removetur. Sed ad instituted and is removed from a contrary
eamdem actionem non debet institui nisi
disposition. But for accomplishing the same action
unum sacramentum, sicut unum
there ought only to be instituted a single
instrumentum est unius actionis. Cum ergo sacrament, as there is a single instrument for a
per Baptismum mundemur a malo, videtur
single action. Since therefore we are cleansed
quod non oportuit institui aliquod
from evil through baptism, it seems that there
sacramentum per quod in bono confirmemur, ought not to have been instituted a sacrament
scilicet Eucharistiam, ut in littera dicitur.
through which we are confirmed in good, namely
the Eucharist, as the text describes it.
Praeterea, ex eisdem ex quibus sumus, et
3. Further, it is by the same things that we both
nutrimur, ut in 2 de Generat. dicitur. Sed per have our existence and are nourished, as is said
Baptismum, qui est spiritualis regeneratio,
in On Generation and Corruption II. But through
acquirimus esse spirituale, ut Dionysius dicit. baptism, which is spiritual regeneration, we
Ergo per gratiam reficimur baptismalem; et ita acquire spiritual being, as Dionysius says.
non oportet hoc sacramentum institui ad
Therefore through baptismal grace we are
spiritualiter reficiendum, ut in littera dicitur.
refreshed;1 and thus this sacrament need not
have been instituted for spiritual refreshment, as
the text describes it.
Sed contra,
On the contrary:
Praeterea, caritas non est minus necessaria 2. Further, charity is not less necessary than faith.
quam fides. Sed habemus unum
But we have a single sacrament of faith, namely
sacramentum fidei, scilicet Baptismum. Cum baptism. Since therefore the sacrament of charity
Respondeo
Response:
Replies to objections:
Ad primum ergo dicendum, quod secundum 1. To the first, therefore, it should be said that
Dionysium nostra hierarchia est media inter according to Dionysius our hierarchy is in
caelestem et eam quae in veteri lege erat.
between the heavenly and that which was in the
Tempore enim legis erat veritas promissa
old law. For in the time of the law there was the
tantum; sed in statu novae legis est veritas
promise alone; but in the state of the new law
inchoata per Jesum Christum; in patria autem there is the dawning of truth4 through Jesus
erit veritas consummata. Et ideo in veteri
Christ; while in the fatherland there will be
lege figurae sine rebus proponebantur; in
consummate truth. And so, in the old law, figures
nova autem proponuntur figurae cum rebus; were proposed without the realities [to which the
in patria autem res sine figuris. Et ideo orat figures pointed]; while in the new, figures are
Ecclesia ut quod nunc spe gerimus in via,
proposed along with realities; but in the
rerum veritate capiamus in patria.
fatherland, [there will be] realities without figures.
And so the church prays that "what we now carry
by hope along the way, we may take hold of in the
fatherland by the truth of the realities."
Ad secundum dicendum, quod objectio illa 2. To the second, it should be said that this
procedit de perfectione illa qua aliquid ad
objection holds concerning that perfection by
formam receptam perficitur, qualis perfectio fit which something is perfected in that it receives a
per Baptismum; non autem de illa quae est form - the kind of perfection achieved through
per conjunctionem ad principium
baptism; but it does not hold for that which occurs
perfectionis, quae fit per Eucharistiam, ut
through union with the [very] source of perfection,
supra dictum est.
a union achieved through the Eucharist, as was
said above.
Ad tertium dicendum, quod de nutrimento
corporali verum est nos eisdem nutriri ex
quibus sumus, quia oportet cibum carnis
nostrae in nos transmutari, et ideo oportet
quod nobiscum in materia conveniat; secus
autem de cibo spirituali, qui nos in seipsum
transmutat.
Ulterius. Videtur quod ante adventum Christi Moreover, it seems that [the sacrament] ought to
debuerit institui.
have been instituted prior to the coming of Christ.
Christus enim est caput hominum justorum 1. For Christ is the head of the just men who have
qui fuerunt a principio mundi, ut in 3 Lib., dist. existed from the beginning of the world, as was
13, qu. 2, art. 2, quaest. 2 ad 4, dictum est. Si said in Book III, Distinction 13, q. 2, a. 2, qa. 2 and
ergo per hoc sacramentum membra capitis 4. If therefore the members of the head are joined
mystico suo capiti conjungantur, videtur quod to their mystical head through this sacrament, it
debuerit a principio mundi institui.
seems that it ought to have been instituted from
the beginning of the world.
Praeterea, populus Israel fuit populus Deo
dilectissimus; unde dicitur Exod. 4, 22: filius
meus primogenitus Israel. Sed hoc
Sed contra,
On the contrary:
Praeterea, hoc sacramentum continet gratiae Further, this sacrament contains the fullness of
plenitudinem; unde et Eucharistia dicitur.
grace; hence it is also called eucharistia [i.e.,
Sed tempus plenitudinis incepit ab
"good grace"]. But the time of fullness commences
incarnatione Christi. Ergo ante incarnationem with the incarnation of Christ. Therefore prior to
hoc sacramentum institui non potuit.
the Incarnation this sacrament could not have
been instituted.
Response:
Ad secundam quaestionem dicendum, quod
sicut dictum est, in hoc sacramento ipse
Christus, qui est sanctificationis principale
agens, realiter nobis proponitur. In veteri
autem lege non exhibebatur, sed
promittebatur, incarnatione nondum facta; et
ideo in veteri lege hujus sacramenti institutio
esse non potuit. Unde sacramenta veteris
legis habebant se ad modum sensibilium
quae per medium cognoscuntur, quae
quidem realiter sentienti non conjunguntur,
sed suas similitudines ad sensus a
longinquo transmittunt. Sacramenta vero alia
novae legis, in quibus virtus Christi operatur,
cum ipsum realiter non contineant,
assimilantur sensibilibus jam dictis, quae
quidem non incorporantur sentienti, sed
secundum aliquam qualitatem immutant. Hoc
autem sacramentum, ut dictum est, quasi
majoris perfectionis, similatur illi sensibili
quod incorporatur sentienti, scilicet cibo;
unde magis distat a modo sacramentorum
veteris legis quam sacramenta novae legis.
Ad secundum dicendum, quod populus Israel 2. To the second, it should be said that the people
erat dilectissimus pro tempore illo
of Israel was the most beloved during that time, in
comparatione aliorum populorum, qui idolis comparison with other peoples who served idols serviebant, non autem comparatione populi not however in comparison with the people of the
novi testamenti, de quo dicitur 1 Petr. 2, 9:
New Testament, of whom it is said in 1 Peter 2:9:
vos estis gens sancta, populus acquisitionis. "You are a holy nation, a people for his
Vel dicendum, secundum apostolum Rom. 9: possession." Or it should be said, with the Apostle
non qui sunt secundum carnem, sed qui ex in Romans 9: Not they who are according to the
promissione, hi computantur in semine. Unde flesh, but they who are of the promise: These are
populus novi testamenti non excluditur ab illo reckoned in the 'seed'."5 Hence the people of the
privilegio amoris ratione cujus Israel
New Testament is not excluded from that privilege
primogenitus Dei dicebatur.
of love by reason of which Israel was called
"firstborn of God."
Ad tertium dicendum, quod quamvis antiqui
patres in via essent, tendentes ad patriam,
non tamen erant in statu perveniendi ante
Christi incarnationem; et ideo non
competebat pro tempore illo viaticum esse,
quo statim ad patriam perducimur.
Ulterius. Videtur quod post passionem institui Moreover, it seems that it ought to have been
debuit.
instituted after the Passion of Christ.
Quia hoc sacramentum est in memoriam
dominicae passionis, ut patet 1 Corinth., 11.
Sed memoria praeteritorum est. Ergo et
praeterita passione Christi institui debuit.
On the contrary:
Ad primum ergo dicendum, quod imminente 1. To the first, therefore, it should be said that the
passione corda discipulorum magis erant
hearts of the disciples were more affected
affecta ad passionem, quam passione jam
regarding the Passion when the Passion was
peracta, quando jam erant immemores
about to occur than by the Passion already
pressurae passionis propter gaudium
accomplished, when they were already forgetful of
resurrectionis; et ideo memoriale passionis the oppression of the Passion on account of the
magis erat eis proponendum ante quam post. joy of the Resurrection; and so the memorial of the
Nec tunc erat memoriale, sed instituebatur ut Passion was better put before them before than
in memoriam in posterum celebrandum.
after. Nor was it at that time a memorial but it was
instituted so that later on it might be celebrated in
memory [of the Passion].
Ad secundum dicendum, quod Baptismus
2. To the second, it should be said that baptism,
etiam ante passionem institutus est quantum even before the Passion, was instituted in a
ad aliquid, ut supra dictum est; et praeterea certain respect, as was said above; and further, it
non oportet quod sit idem ordo institutionis
is not necessary that there be the same order in
sacramentorum et perceptionis: quia ad
the institution of the sacraments as there is in their
finem qui nobis praestituitur, ultimo
reception, since the end that is determined in
pervenimus. Sed Eucharistia est
advance for us is what we arrive at last of all. But
quodammodo finis Baptismi: quia per
the Eucharist is, in a certain sense, the end of
Baptismum aliquis consecratur ad
baptism, since through baptism someone is
Eucharistiae perceptionem, sicut per ordinem consecrated for the reception of the Eucharist, as
ad ejus consecrationem. Et ideo ratio non
by Holy Orders one is consecrated for the
procedit.
consecration of the Eucharist. And so the
argument given does not follow.
Ad tertium dicendum, quod quamvis hoc
sacramentum sit quasi ultimum in
perceptione, est tamen primum in intentione.
Institutio autem ordini intentionis respondet;
et ideo terminatis sacramentis legalibus hoc
primo instituendum fuit.
propter seipsa; in illis autem quae memoriae the very end. And further, that argument works for
imprimit affectio ad dicentem, secus est: quia things that are imprinted on the memory on
tunc firmius imprimuntur quando affectionis account of themselves; but in those things that
motus ad dicentem major sentitur. Quanto
affection for the speaker imprints on the memory, it
autem aliquis ad amicum diutius conversatur, is otherwise; for they are then imprinted more
fit major dilectio; et quando ab amicis
firmly when a greater motion of affection is felt for
separatur, sentitur motus dilectionis ferventior the speaker. Now the longer someone keeps
propter dolorem separationis; et ideo verba company with a friend, the greater love becomes;
amicorum a nobis recedentium finaliter dicta and when he is separated from the friend, the
magis memoriae imprimuntur.
motion of love is more fervently felt on account of
the pain of separation; and thus the words spoken
at the last by friends departing from us are the
more imprinted upon the memory.
Endnotes
1. reficimur, literally rebuilt, restored - a term often used in connection with eating and drinking as
"restoratives." Compare the derivative "refectory." (return to text)
2. figura cibi (return to text)
3. figura (return to text)
4. veritas inchoata. One could say "the beginning of truth" or "an entering upon truth" or even
"inchoate truth," but all of these suggest somehow either that Christ does not bring the fullness of
grace and truth with him, or that he started something that he did not bring to completion. Thomas
is more interested in how Christ's truth reaches us: is it a promise of salvation for us, the
beginning of the fulfillment of this promise, or the eternal consummation of this promise? Thus
"dawning" suggests that the truth has really come with Christ, he is the promise fulfilled, but there
is still full daylight ahead for us who believe and are not yet bathed in the light of heavenly glory.
(return to text)
5. Rom. 9:8 (RSV): "It is not the children of the flesh who are the children of God, but the children
of the promise are reckoned as descendants [of Abraham]." (return to text)
Peter Kwasniewski
(pak@wyomingcatholiccollege.com)
My thanks to Joseph Bolin for his careful review of an earlier draft of this translation
The Aquinas Translation Project
(http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)