Jacob Elfrink May, 2012 Theology Outline Summa Tertia Pars Mr !ugros "2 !

!1 # $%as the union in the nature& 'o ( S#) #ouncil of #halce*on + the *istinction of the natures not ha,ing been taken a-ay by the union. /efinition of +nature., closely follo-ing !ristotle Etymology begetting, birth, s0ringing forth any intrinsic 0rinci0le $meta0hysics ,( +nature is -hat informs a thing -ith its s0ecific *ifference. $boethius( %e are using nature +as it signifies the essence.

Things come together in three -ays 1irst, locally by 2u3ta0osition This cannot be4 1irst because then the incarnation -oul* be acci*ental Secon*, the unity -oul* not be absolute, but only relati,e Thir*, there -oul* not be one nature, but only an artifact Secon*, combination -ith change of 0arts, like ingre*ients in cake This cannot be4 1irst because the /i,ine 'ature is immutable Secon*, com0oun*s ha,e a *ifferent nature than the 0arts, thus #hrist -oul* be neither man nor 5o* Thir*, there can be no mi3ture of things -i*ely a0art, of the infinite an* the finite Thir*, combination of form an* matter, 0erfect an* im0erfect This cannot be4 1irst because both the natures are alrea*y 0erfect in their o-n -ay Secon*, the /i,ine 'ature coul* not be a form, since it is not communicable to many Thir*, #hrist -oul* be neither man nor 5o*

"2 !2 # $%as the union in the 0erson& 6es ( S#) #ouncil of #halce*on + #hrist is not 0arte* or *i,i*e* into t-o 0ersons. 7f there is to be any unity, it must be at the le,el of the 0erson, for #hrist8s 0erson is inse0arable from his /i,ine 'ature $since his being an* essence are the same( There is nothing im0ossible about the /i,ine 'ature subsisting -ith 9uman 'ature, because nothing is contrary to /i,ine 'ature $since it is the cause of all natures( Therefore, since it is 0ossible, an* *isbelief here -oul* o,erturn #hristian faith $for #hrist must be both man an* 5o*(, -e belie,e the unity is in the Person an* not the nature !* 1:; The Person of 5o* is not *istinct from 9is 'ature There is no *istinction in rem, but in the mo*e of signification +Person signifies through the mo*e of subsisting. 7t seems #hrist8s humanity -oul* be un*ignifie* -ithout unity of 0erson 9uman nature is *ignifie* by e3isting in something nobler than itself, namely the %or* +a 0erson is an in*i,i*ual substance of a rational nature. $boethius(, seems to *escribe #hrist This *efinition only a00lies to things e3isting 0er se Thus a han* is not a 0erson, although it is is 0artly an in*i,i*ual substance of a rational nature

"< !1 # $7s there habitual grace in the soul of #hrist& 6es ( S#) 7saiah +the S0irit of the =or* shall rest u0on 9im. #hrist has habitual grace for three reasons4 1irst on account of his 0ro3imity to the source of grace by hy0ostatic union Secon*, by his 0ro3imity to the source of grace by o0eration Thir*, because he is the source of habitual grace for men, therefore he must ha,e it 0reeminently !* 1 > ; #hrist can8t be gi,en grace, he gi,es grace because he8s 5o* #hrist8s human soul is not 5o*, an* it must be ma*e *i,ine by 0artici0ation, -hich is grace #hrist8s human nature -as alrea*y *irecte* by his /i,inity, therefore it nee*e* no grace #hrist8s human nature -as an acti,e instrument, not a 0assi,e, thus it *i* nee* grace "< !? # $7s there a fullness of grace in the soul of #hrist& 6es ( S#) John +%e sa- him full of grace an* truth. To ha,e fully is sai* in t-o -ays4 1irst in an intensi,e manner, 0ercentage:like) a thri,ing 0lant is more intensi,ely ali,e than a *ying man #hrist has fullness of grace in this sense4 1irst because he is closest to the source Secon*, because he is the cause of grace in others, therefore he must ha,e it most fully Secon*, in 0o-er, ob2ecti,e:like) a *ying man is more ali,e in 0o-er than a thri,ing 0lant #hrist has fullness of grace in this sense, for he 0ossesses all the 0o-ers of grace by being the highest in the genus "@ ! 1 # $7s #hrist rightly calle* the +hea*. of the #hurch& 6es ( S#) E0hesians +!n* 9e hath ma*e 9im hea* o,er all the #hurch. #hrist is the hea* in three senses) or*er, 0erfection, an* 0o-er 1irst, or*er) because he is the highest 0art of the #hurch by his nearness to the source Secon*, 0erfection) because he has all the 0erfections of the #hurch by his com0lete ,irtue Thir*, 0o-er) because he *irects an* rules the #hurch by his causing grace in others !* 1 The hea* *irects the bo*y, but the 9oly S0irit *irects the #hurch, not #hrist8s humanity /istribution of grace belongs instrumentally to #hrist8s humanity also "@ !A # $7s #hrist8s 0ersonal grace *istinct from his grace as hea* of the #hurch& 'o ( S#) John +of 9is fullness -e all ha,e recei,e*. E,erything acts by insofar as it is a being in act, therefore to be the agent of 0ersonal grace as 9ea* of the #hurch 9e must ha,e 0ersonal grace Therefore there is not *istinction "1? !1 # $7s there only one acti,ity of the *i,inity an* of the humanity in #hrist& 'o ( S#) !mbrose +9o- can the same o0eration s0ring from *ifferent 0o-ers& #annot the lesser o0erate as the greater& !n* can there be one o0eration -here there are *ifferent substances&. There are se,eral heretical o0inions about this SEBECDS sai* that the human -ill -as instrumental, an* thus only one acti,ity on the 0art of the agent, but *i,ersity on the 0art of the instrument Thus -alking -as on the 0art of the man, an* healing on the 0art of 5o*, but both are attribute* to 5o* as o0erator This -as -rong because the instrument al-ays has a t-ofol* action)

one insofar as it is mo,e* by another Thus the a3 has the form of the bench in a transitory manner from the craftsman one on the 0art of its o-n form, like the material form of being metal This form is further *i,i*e* into its a0titu*e for the form of a bench $being able to cut( an* its necessary material conseEuences $rusting( Therefore -hene,er the agent an* 0atient ha,e *ifferent forms, the o0erations of the t-o must be *istinct Fut humanity is a *ifferent form -ith a 0ro0er o0eration

"1? !; # $#oul* the human action of #hrist be meritorious for himself& 6es ( S#) Paul +1or -hich cause 5o* also hath e3alte* 9im. Perfection 0er se is more e3cellent than 0erfection 0er aliu* Thus man has goo* through 5o* mostly, as an instrument, but since he is an acti,e instrument he can merit in a -ay by coo0eration, an* this -oul* be a 0erfection Thus #hrist must ha,e merite* in this -ay, since he has all 0erfections that are no *erogatory of his *ignity "1? !G # $#oul* #hrist merit for others& 6es ( S#) Comans +by the 2ustice of one, unto all men 2ustification of life. #hrist can merit for the -hole #hurch since he is the hea* !* 1 > ; Men merit 0unishment in*i,i*ually, therefore men merit 2ustice in*i,i*ually !ll men -ere 0unishe* for !*am, therefore all men can be 2ustifie* by #hrist 7t seems -e merit by 2ustice, not grace %e can merit by 2ustice through #hrist, an* thus recei,e our sal,ation through grace "22 !1 # $/i* it befit #hrist to be a 0riest& 6es ( S#) 9ebre-s +%e ha,e therefore a great high:0riest that hath 0asse* into the hea,ens, Jesus, the Son of 5o*. ! 0riest *oes t-o things, an* -e kno- an agent by his actions) 5i,e things to man from 5o* Fut #hrist besto-s sacre* things 5i,e things to 5o* from man $0rayers an* satisfaction( Fut #hrist reconcile* the -hole human race to 5o* "22 !2 # $%as #hrist both 0riest an* ,ictim& 6es ( S#) Paul +#hrist hath *eli,ere* 9imself for us, an oblation an* a ,ictim. Sacrifices are ma*e for three reasons) 1or remission of sins Through #hrist8s crucifi3ion -e -ere re*eeme* To be 0reser,e* in grace Through #hrist -e recei,e grace To unite the s0irit of man -ith 5o* Through #hrist -e can enter into glory Therefore #hrist -as a sacrifice in all three -ays

"22 !G # $/i* the effect of #hrist8s 0riesthoo* 0ertain to himself, or only to others& Only to others ( S#) #ouncil of E0hesus +7f anyone say that #hrist offere* sacrifice for 9imself, an* not rather for us alone, let him be anathema. #hrist is the cause of the effects of his 0riesthoo*, but the 0rinci0al agent *oes not share in the effect, as fire makes things hot but *oes not recei,e heat #hrist -as -holly -ithout sin !* 1 #hrist 0raye* for 9imself, therefore his sacrifice -as also for himself !ll men shoul* 0ray for themsel,es, this is not an effect of 0riesthoo* strictly "G@ !1 # $/i* #hrist8s 0assion bring about our sal,ation by -ay of merit& 6es ( S#) !ugistine + the Passion merite* glory. %hoe,er suffers for 2ustice8s sake in a sate of grace merits "G@ !2 # $/i* #hrist8s 0assion bring about our sal,ation by -ay of atonement& 6es ( S#) Psalm +Then *i* 7 0ay that -hich 7 took not a-ay. 9e atones -ho offers something of eEual ,alue to the offen*e* Fut #hrist *i* this4 1irst because he suffere* from e3cee*ing charity Secon*, because -hat he offere* $his life( -as e3cee*ingly *ignifie* Thir*, because the Passion -as e3cee*ingly 0ainful !* 1 !tonement is for those -ho ha,e sinne*, but #hrist has not sinne* One can atone for another "G@ !; # $/i* #hrist8s 0assion sa,e us by -ay of a sacrifice& 6es ( S#) Paul +9e *eli,ere* himself u0 for us, an oblation an* a sacrifice to 5o* for an o*or of s-eetness. ! sacrifice is something *one to honorHa00ease 5o* "G@ !G # $/i* #hrist8s 0assion sa,e us by -ay of re*em0tion& 6es ( S#) Peter +6ou -ere re*eeme* -ith the 0recious bloo* of #hrist. Man -as ca0ti,e in t-o -ays) 1irst, by the bon*age of sin to the *e,il Secon* to the *ebt of 0unishment to 5o*8s 2ustice #hrist ma*e o,erabun*ant re*em0tion for both ty0es of our bon*age !* 2 > ; 7f the *e,il stole man, then it is better that 5o* get man back by force or some such thing, but not by buying him back in re*em0tion Ce*em0tion -as in regar* to 5o*, not the *e,il The *e,il -as as man8s torturer, or*aine* by 5o* to 0unish men 7f re*em0tion *i* take 0lace, it -as not 0ai* to the *e,il, so -ho -as it 0ai* to& The re*em0tion -as -ith res0ect to 5o*, not the *e,il

"I0 !1 # $7s a sacrament a kin* of sign& 6es ( S#) !ugustine +The ,isible sacrifice is the sacrament, that is, the sacre* sign of the in,isible sacrifice . ! thing can be or*ere* to another in many -ays Thus -e *o not first mean by +healthy. the sign in the urine, but the habit in the animal Similarly, +-e are s0eaking of sacrament in a s0ecial sense, as im0lying the relationshi0 of a sign. %e are still s0eaking of the sacraments generally here, namely as +holy things. "I0 !2 # $7s e,ery sacre* thing a sacrament& 6es ( S#) See !1 Signs are 0ro0er to men $as o00ose* to angels( for lea*ing us from the kno-n to the unkno-n +Pro0erly s0eaking a sacrament, as consi*ere* by us no-, is *efine* as being the sign of a holy thing so far as it makes men holy. "I0 !; # $7s a sacrament a sign of one thing only& 'o ( S#) !ugustine J the Eucharist signifies both #hrist8s true bo*y an* his mystical bo*y ! sacrament signifies our sanctification, -hich can be consi*ere* accor*ing to three causes) !gent #hrist in his 0assion 1orm grace an* the ,irtues En* ultimate en* of sanctification) eternal life !* 1 > ; %hat signifies many is ambiguous, -hich is contrary to the nature of a sign ! sign can signify many things rationally if the things are or*ere* to each other 7t seems sacraments all signify the same thing, namely the en* of eternal life The sacraments can signify also the formal or agent causes of sanctification, not 2ust final "I0 !G # $7s a sacrament al-ays a sensible thing& 6es ( S#) !ugustine +The -or* is a**e* to the element an* this becomes a sacrament. 5o* 0ro,i*es for each thing accor*ing to its mo*e, but man learns through sensibles !* 1 Sacraments are of 5o*, but 5o* is not sensible Fut the are sensible insofar as they are signs "I0 !A # $!re *eterminate things reEuire* for a sacrament& 6es ( S#) Jesus +Dnless a man be born again of -ater an* the 9oly 5host, he cannot enter into the king*om of 5o*. 7n the use of the sacraments t-o things can be consi*ere* -orshi0 of 5o* sanctification of man This is in the 0o-er of 5o*, so he *eci*es -hat is reEuire* !* 2 > ; 7n the health of the bo*y one me*icine can be substitute* for another, so in sanctity $health of the soul(, one thing shoul* be interchangeable -ith another The bo*y can be heale* by many faculties, the soul only through *i,ine institution The 'e- =a- shoul* not restrict the sal,ation of men by *eterminate means

%hile sinless the natural la- -as sufficient to mo,e man to -orshi0 5o*, but because of his sins an e3ternal la- is no- necessary The 'e- =a- *oes not narro- the -ay, ho-e,er, because it only *eman*s things that are easy accessible $like -ater(

"I0 !I # $!re -or*s reEuire* for the signification of a sacrament& 6es ( S#) Paul + cleansing it by the la,er of -ater in the -or* of life., !ugustine +The -or* is a**e* to the element, an* this becomes a sacrament. Sacraments can be consi*ere* as signs in three -ays) 1irst, as cause* by #hrist, -ho is the %or* 2oine* to a bo*y Fut e,ery cause makes the effect like it, therefore the Sacraments are -or*s 2oine* to sensible signs Secon*, as affecting the soul through -or*s an* bo*y through sensible signs Thir*, as signifying -or*s signify better than sensible signs, therefore it is fitting to 2oin -or*s to sensible signs to make the signification clear !* 1 > 2 ! significant sensible thing is a -or*, accor*ing to !ugustine Therefore a** -or*s to -or*s is su0erfluous !ugustine -as s0eaking analogously %or*s an* sensible things are in *ifferent genera, therefore they cannot both be 0art of the same sacrament %or*s signify better than sensibles, an* so they 0erfect the signification There is no o00osition because both are signifying the same thing "I1 !1 # $!re sacraments necessary for human sal,ation& 6es ( S#) !ugustine +it is im0ossible to kee0 men together in one religious *enomination e3ce0t by means of ,isible signs or sacraments . Sacraments are necessary to man8s sal,ation for three reasons) 1irst, man is naturally le* from the cor0oreal to the s0iritual instruction Secon*, man sub2ecte* himself to cor0oreal things, therefore his s0iritual me*icine must be taken by means of cor0oreal signs humble* Thir*, man is naturally has a *esire to *o material things The sacraments are a healthy outlet for this ten*ency 0reser,e* !* ; #hrist8s 0assion -as sufficient for our sal,ation, therefore nothing more is nee*e* #hrist8s 0o-er is sufficient, but that *oes not e3clu*e the sacraments as instruments "I1 !G # $%hether the sacraments -ere necessary after #hrist came& 6es ( S#) +others -ere institute*, fe-er in number, but more efficacious, more 0rofitable, an* of easier accom0lishment. !s the Ol* =a- ha* sacraments to antici0ate #hrist, the 'e- =a- shoul* ha,e sacraments to remember #hrist !* 2 7t seems -e shoul* not ser,e 5o* un*er the elements of this -orl* $Euote from Paul(, but rather s0iritually alone

Paul -as referring to the sacraments of the Ol* =a- Those of the 'e- =a- really cause grace

"I2 !1 # $%hether the sacraments are the cause of grace& 6es ( S#) !ugustine +ba0tism touches the bo*y an* cleanses the heart., but the heart is cleanse* through grace The sacraments must be a cause of grace someho-, for the !0ostles an* #hrist both say so %rong o0inion $Fernar*() Sacraments +cause. grace insofar as 5o* causes grace -hen the sacrament is e3ecute*, like recei,ing money from the king by 0resenting a lea*en coin, or as an abbot is in,este* by means of a croKier Fut this cannot be the case, for then the sacraments -oul* be signs alone, -hich si contrary to +the authority of many saints. 7n ans-er -e must make the *istinction bet-een 0rinci0al an* instrumental cause The 0rinci0al cause -orks by the 0o-er of its form alone, as fire heats 5o* alone is the 0rinci0al cause of grace The instrumental cause -orks 0rimarily by the motion gi,en it by the 0rinci0al agent, as the a3 makes a bench The sacraments cause grace in this -ay !* ; 7t is 0ro0er to 5o* alone to cause grace 5o* is the 0rinci0al agent of grace, but this *oes not e3clu*e an instrumental agent "I2 !2 # $%hether the sacraments confer anything besi*es the grace of the ,irtues an* gifts& 6es ( S#) Thomas J 7f the sacraments *o nothing a0art from conferring ,irtues an* gifts, then it -oul* be useless to confer sacraments on those -ho alrea*y ha,e such things Fut 5o* *oes nothing useless The sacraments are aime* at ,irtues an* gifts that are +something s0ecial in a**ition to the actions of the soul8s 0o-ers. !* 1 > 2 5race is for the 0erfection of the soul Fut the 0erfection of the soul is ,irtues an* gifts Therefore grace *oes not confer anything beyon* these 5race 0erfects the soul +as regar*s certain s0ecial effects -hich are necessary in a #hristian life. 5race is a reme*y to sin, -hich is remo,e* by ,irtues an* gifts Ergo 5race remo,es the effects of 0ast sins, -hich cannot be *one by the natural ,irtues an* gifts "I2 !; # $%hether the sacraments of the ne- la- contain grace& 6es ( S#) 9ugh of St Bictor +a sacrament through its being sanctifie* contains an in,isible grace. 5race is sai* to be in the sacraments in t-o -ays) 1irst, as in a sign Secon*, as in a cause, but as in an instrumental cause $transiently( "I2 !G # $%hether in these sacraments there is a 0o-er of causing grace& 6es ( S#) !ugustine +%hence hath -ater so great a 0o-er that it touches the bo*y an* cleanses the heart&. Fe*e +Our =or* conferre* a 0o-er of regeneration on the -aters by contact of his most 0ure bo*y. Some say that the sacraments ha,e 0o-er only by coinci*ence -ith an act of 5o*, but this has alrea*y been refute* in !1

Therefore since the sacraments are instrumental causes, the 0o-er to cause grace must be in them in a transitory incom0lete manner !* 1:; The 0o-er to cause grace is a s0iritual 0o-er, but the sacraments are cor0oreal Such a 0o-er can be in cor0oreal things in a transitory manner -hen mo,e* by a s0iritual agent, e g a s0iritual 0o-er can be in the ,oice %hate,er e3ists fits into one of the #ategories, but 0o-er is in no category 7nstrumental 0o-er is not in a genus, but is re*ucible to the genus of habit 7f there is 0o-er in the Sacraments it -oul* seem to be there by a creati,e act of 5o* Fut this is inefficient The sacraments ha,e the 0o-er instrumentally, not by a creati,e act

"I2 !A # $%hether these sacraments *eri,e their 0o-er from #hrist8s 0assion& 6es ( S#) Peter =ombar* +1rom the si*e of #hrist aslee0 on the cross flo-e* the sacraments -hich brought sal,ation to the #hurch. 7nstrumental causes are *i,i*e* in t-o) Joine*, as the han* Thus #hrist8s humanity is a unite* 2oine* instrument Se0arate*, as the stick Thus the sacraments are se0arate* instruments Therefore the 0o-er is from #hrist Sacramental grace is for t-o things) Cemo,ing *efects $conseEuences of 0ast sins( #hrist *i* this by re*eeming us Perfection $s0ecial things regar*ing #hristian life( #hrist *i* this by being an e3am0leHmerit Therefore the 0o-er is from #hrist8s 0assion, an* a sign of this is the bloo* an* -ater -hich flo-e* from his si*e symboliKing eucharist an* ba0tism $the t-o most 0o-erful sacraments( "I; !1 # $%hether a sacrament im0rints a character on the soul& 6es ( S#) Paul +9e that hath anointe* us is 5o*4 %ho hath seale* us, an* gi,en the 0le*ge of the s0irit in our hearts. Just as sol*iers recei,e a mark of enlistment, so -e recei,e a mark from the sacraments as sol*iers of #hrist !* 2 7t -oul* seem no sign can be affi3e* to the soul The change in the soul 0ro*uce* by ba0tism is calle* a sign insofar as it is cause* by the sacrament, -hich is a sign "I; !2 # $%hether the character is a s0iritual 0o-er& 6es ( S#) !ristotle +There are three things in the soul) 0o-er, habit, an* 0assion., but a character is not a 0assion or a habit The sacrament im0rints a character ha,ing to *o -ith the -orshi0 of 5o*, -hich is *i,i*e* in t-o) Cecei,ing *i,ing things $reEuires a 0assi,e 0o-er( Festo-ing *i,ine things on others $reEuires an acti,e 0o-er( This 0o-er, ho-e,er, is a transitory 0o-er from the 0rinci0al agent Thus the 0erson -ho recei,es the sacrament has the 0o-er as a minister

"IG !1 # $%hether 5o* alone, or the minister also, 0ro*uces the interior effect of the sacrament& 5o* alone ( S#) Paul +5o* that 2ustififieth. There are t-o -ays of 0ro*ucing an effect) Princi0ally, 5o* alone causes interior effects in this -ay 1irst, because only 5o* can enter the soul Secon*, because the interior effects $graces( are from 5o* alone 7nstrumentally, a minister can -ork effects in this -ay Strictly s0eaking he only affects e3ternals, since he is not the most 0ro3imate agent of grace $this also -oul* be 5o*(, like a teacher can affect e3ternals but is not the most 0ro3imate cause of learning !* 2 7t -oul* seem that a greater sacramental effect -oul* follo- a more holy minister Therefore the effect is not *ue to 5o* alone There is no reason that the 0rayers of a minister shoul* not contribute to the effect, but the minister still acts instrumentally "IG !2 # $%hether the sacraments are institute* by 5o* alone& 6es ( S#) Thomas J The institutor is the 0rinci0al agent, but 5o* is the 0rinci0al agent See S# !* 1 5o* institutes things through scri0ture, but the sacraments *o not seem to be foun* in scri0ture Some things about the sacraments are human institutions, an* these are not essential, but some things are from #hrist han*e* *o-n by the a0ostles $cannot -rite *o-n all #hrist sai*( "IG !@ # $%hether the minister8s intention is reEuire* for a sacrament& 6es ( S#) Thomas J %hat is unintentional ha00ens by chance, but the sacraments *o not ha00en by chance %hen something can be or*ere* to many en*s, it must be *etermine* by an intention !* 2 The minister8s intention cannot be kno-n to another, but if the intention is reEuire* then the 0erson recei,ing the sacrament -ill be unsure about -hether he has recei,e* something -hich is necessary for his sal,ation Some hel* that the mental intention of the minister -as necessary, but that *e,otion of the reci0ient coul* com0ensate for its lack, but only the e3ternal intention is necessary, because by *oing that the minister is e30ressing the intention of the entire church "IG !? # $%hether the minister8s faith is reEuire* for a sacrament& 'o ( S#) !ugustine contra *onatists +Cemember that the e,il li,es of -icke* men are not 0re2u*icial to 5o*8s sacraments by ren*ering them either in,ali* or less holy The minister is not the 0rimary agent, therefore it is not by his faith or lack thereof that he confers a sacrament !* 1 The intention of the minister is necessary, but +faith *irects the intention., therefore faith is necessary The minister can lack faith in other matters or e,en in the efficacy of the sacrament itself, so

long as he inten*s to *o -hat the #hurch inten*s him to *o $7 e act as an instrument( "IA !1 # $%hy there are se,en sacraments( The s0iritual life -ill be mirrore* by the bo*ily life, an* so there can be *i,ision accor*ing to the 0erfections of the s0iritual life -hich are 0arallele* -ith the 0erfections of the bo*ily life Perfection 7n*i,i*ually 0er se generation $ba0tism( 1 gro-th $confirmation( 2 nourishment $Eucharist( ; 0er acci*ens 7n res0ect to the community 0o-er to rule $holy or*ers( I 0ro0agation $matrimony( < Ceme*y against *efects 9ealing $0enance( G Cegimen $e3treme unction( A OC -e can *i,i*e the sacraments insofar as they are a reme*y of sin =ack of s0iritual life $ba0tism( 1 infirmity of soul $confirmation( 2 0roneness to sin $eucharist( ; actual sin $0enance( G effects of sin $e3treme unction( A *i,isions in the community $holy or*ers( I *ecrease in community from *eath $matrimony( < Thomas also gi,es a *i,ision accor*ing to the ,irtues, but he8s a bit sketche* out by such a *i,ision "<A !1 # $%hether the bo*y of #hrist is in the Eucharist in truth or only as in a sign& 7n truth ( S#) 9ilary +There is no room for *oubt regar*ing the truth of #hrist8s bo*y an* bloo*. !mbrose +!s the =or* Jesus #hrist is 5o*8s true Son, so is it #hrist8s true flesh -hich -e take, an* his true bloo* -hich -e *rink. The true 0resence of #hrist +cannot be *etecte* by sense, nor un*erstan*ing, but by faith alone, -hich rests u0on *i,ine authority. LFy authority -e mean the intention of #hrist han*e* *o-n by the a0ostlesM The true 0resence is fitting for three reason) 1irst, for the 0erfection of the 'e- =a- o,er the ol* la-, as containing the truth an* not merely a sign Secon*, for #hrist8s lo,e, the 0rime mark of -hich is to be together Fut taking #hrist8s true bo*y in the Eucharist is an intimate union -ith #hrist Thir*, for the 0erfection of faith, for t-o reasons) 1aith is 0rimarily of things unseen, that is of things unable to be kno-n in any -ay Fut the Eucharist is contrary e,en to sensation, so it reEuires com0lete faith !lso the Eucharist contains im0licitly all the entirety of #atholic *octrine, inclu*ing the incarnation an* trinity The belief that #hrist is not truly 0resent is heretical because that is against #hrist8s -or*s !* 1

7t seems that -e shoul* gi,e a s0iritual meaning to the scri0ture 0assage about eating an* *rinking #hrist8s bloo*, as !ugustine seems to say !ugustine -as referring to the bo*y of #hrist in the form it -as then, 7 e #hrist *i* not inten* for 0eo0le to actually start eating him then an* there, but rather -as referring to his true 0resence in the Eucharist

"<A !2 # $%hether brea* an* -ine remain after the consecration& 'o ( S#) !mbrose +!lthough the figure of the brea* an* -ine be seen, still, after the consecration they are to be belie,e* to be nothing else than the bo*y an* bloo* of #hrist. %e cannot say other-ise for four reasons) 1irst, if #hrist8s bo*y is to come to e3ist -here it -asn8t before, it must either mo,e there locally or be change* out of the brea* Fut it cannot come there through local motion 1irst, because then #hrist8s bo*y -oul* cease to be in hea,en Secon*, because #hrist8s bo*y *oes not flit about Thir*, because #hrist8s bo*y -oul* ha,e to arri,e in se,eral Eucharists simultaneously Therefore it must be change* out of the substance of the brea*, -hich cannot remain if it changes into the bo*y of #hrist Secon*, #hrist says +T97S is my bo*y., not +9ECE is my bo*y., -hich is -hat he shoul* ha,e sai* if there -as a merely local association Thir* because -e ,enerate the sacrament -ith latria, -hich -oul* not be fitting if 0art of it -as still brea* 1ourth, because -e fast before recei,ing the eucharist, -hich -oul* be 0ointless if -e consume* brea* -ith the eucharist "<A !; # $7s the substance of brea* > -in annihilate* or resol,e* into its original matter& 'either ( S#) !ugustine +5o* is not the cause of ten*ing to nothing. 'o *issolution The brea* an* -ine cannot be *issol,e* into 0rime matter, for 0rime matter cannot e3ist as such 7f they are not annihilate*, an* they *o not become the bo*y of #hrist, then they must *e0art by a local motion Fut this is not obser,e* 'or can there be a gra*ual change from brea*H-ine into the bo*y of #hrist Lit is like the change from man to cor0seM 1or then either there -ill be matter e3isting -ithout form for an instant Or the bo*y of #hrist -ill e3ist together -ith the brea*H-ine, -hich is contrary to -hat -as 2ust sai* in !2 'o annihilation Fecause if the brea*H-ine is annihilate* then there is no -ay for the bo*y of #hrist to come into the Sacrament -ithout local motion !lso no cause can be assigne* to annihilation 7t is im0ossible, an* 5o* *oesn8t *o it "<A !G # $%hether the brea* can be con,erte* into the bo*y of #hrist& 6es ( S#) Eusebius +To thee it ought neither to be a no,elty nor an im0ossibility that earthly an* mortal things be change* into the substance of #hrist. %e ha,e alrea*y 0ro,e* by elimination of local motion that the brea* must be con,erte* into the

bo*y of #hrist This is not a natural change, but a su0ernatural change, but *on8t let that bother us #hrist -as born of a ,irgin, after all 'aturally substantial change is only brought about by acci*ental change +Fut 5o* is infinite act, hence his action e3ten*s to the -hole nature of being Therefore he can -ork change of all being, so that the -hole substance of one thing be change* into the -hole substance of another. Thus the miracle of the eucharist is transubstantiation, or substantial con,ersion L7n other -or*s, the acci*ents all remain miraculously sustaine* by 5o* $not ha,ing the bo*y of #hrist as their sub2ect( an* the substance of the brea* is TC!'S1OCME/ into the substance of the bo*y of #hrist by a *irect miracle from 5o* This sort of thing must be taken entirely on faith The best -e can *o -ith reason is see that substantial con,ersion is 0ossible for a being of infinite act M