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Concerning the Eucharist
ARTICLE 4: On the Eucharistic fast.
Utrum hoc sacramentum a non jejunis
licite sumi possit.
Sed contra
On the contrary:
Praeterea, hoc sacramentum cum magna Further, this sacrament should be consumed with
reverentia sumendum est. Sed post
great reverence. But a person after eating is not as
cibum non est aliquis ita sobrius et
sober and modest as he was before. Therefore he
modestus sicut ante. Ergo non debet post ought not to consume it after eating.
cibum sumi.
Response:
Respondeo dicendum ad primam
quaestionem, quod hoc sacramentum a
Replies to objections:
Ad primum ergo dicendum, quod forma et 1. To the first, therefore, it should be said that form and
materia sunt servata a domino instituente matter are preserved from the Lord who instituted this
hoc sacramentum quasi essentialia
sacrament in the manner of essentials to the
sacramento; et ideo oportuit quod
sacrament, and thus the Church must retain these
Ecclesia haec retineret. Sed ordinem
things. But the Lord observed an order of consuming
sumendi servavit dominus quasi
that was fitting for the institution of the sacrament,
convenientem institutioni sacramenti;
hence the Church need not preserve it, because it is
unde non oportet quod Ecclesia servet: not necessarily the case that that which befits the
quia non oportet quod illud quod
beginning or generation of some thing remain suited
convenit principio vel generationi
to it when it has attained perfect being; and in like
alicujus rei competat ei quando jam est manner, it need not be the case that what is suited to
in esse perfecto; et similiter quod
a sacrament as regards its institution remain suited to
competit sacramento quantum ad sui
it as regards its [subsequent] use.
institutionem, non oportet quod competat
ei quantum ad suum usum.
Ad secundum dicendum, quod apostolus
non intendit quod fideles post cibos
sumptos domi in Ecclesia corpus Christi
sumant; sed illos redarguit quia hunc
cibum volebant aliis cibis commiscere,
quos in Ecclesia sumebant.
sumunt.
Eucharist.
SUBQUESTION 2: Whether it is the taking of any
food that impedes the reception of this sacrament.
Ulterius. Videtur quod non quaelibet cibi Moreover, it seems that it is not the consumption of
sumptio perceptionem hujus sacramenti any food whatsoever that impedes the reception of
impediat.
this sacrament.
Quia sumptio cibi et potus in parva
quantitate in nullo sobrietatem diminuit,
immo magis auget naturam confortando.
Sed ideo oportet a jejunis sumi, ut cum
reverentia sumatur et sobrietate. Ergo
non quaelibet sumptio cibi impedit
perceptionem hujus sacramenti.
Sed contra
On the contrary:
Replies to objections:
quam sumendo. Sed ante perceptionem receiving it. But prior to reception there is not to be
non est aliquis cibus sumendus. Ergo
any consumption of food. Therefore neither
nec post, quousque in ventre remaneat. afterwards, as long as it remains in the stomach.
Sed contra
On the contrary:
Ad tertiam quaestionem dicendum, quod To the third it should be said that according to the
secundum consuetudinem Ecclesiae
Church's custom, on account of reverence for so great
propter reverentiam tanti sacramenti, post a sacrament, after its consumption a man ought to
ejus sumptionem homo debet in
spend time in thanksgiving; hence in the Mass, too, a
gratiarum actione persistere; unde etiam prayer of thanksgiving after communion is said, and
in Missa oratio gratiarum actionis post
the priests after the celebration have their special
communionem dicitur, et sacerdotes post prayers for the purpose of thanksgiving; and so it is
celebrationem suas speciales orationes necessary that there be some interval between the
habent ad gratiarum actionem; et ideo
consumption of the Eucharist and that of other food.
oportet esse aliquod intervallum inter
But because a great interval is not required, and that
sumptionem Eucharistiae et aliorum
which is lacking a little seems to be lacking in nothing,
ciborum. Sed quia non requiritur
as is said in Physics 2, therefore it could be conceded
magnum intervallum, et quod parum
in this sense that after the consumption of the
deest, nihil deesse videtur, ut dicitur in 2 Eucharist one may immediately consume other food.
Phys., ideo possemus sub hoc sensu
concedere quod statim potest aliquis
cibos alios sumere post Eucharistiae
sumptionem.
Response to the Objections:
Ad primum ergo dicendum, quod illud
decretum loquitur secundum
consuetudinem primitivae Ecclesiae,
quando propter paucitatem ministrorum
rarius Missarum solemnia celebrabantur,
et cum majori praeparatione. Unde
Dionysius narrat de Carpo in suis
epistolis quod nunquam Missam
celebrabat nisi aliqua divina revelatione
prius percepta; et ideo nunc per
contrariam consuetudinem abrogatum
est.
Endnotes
1. Compare the English term "breakfast." (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)