Praeterea, lupi sunt ab ovibus arcendi pastorum officio, ut patet Joan. 2. Sed haeretici sunt lupi, ut patet Act. 20. Ergo debent extirpari. Furthermore, it is the office of pastors to keep wolves away from the sheep, as is clear from John 10:12. But heretics are wolves, as is clear in Acts 20:29. Therefore, they should be rooted out. Praeterea, vita spiritualis est melior quam corporalis. Sed homicidae extirpantur, quia auferunt hominibus vitam corporalem. Ergo multo amplius haeretici, qui auferunt hominibus vitam spiritualem. Furthermore, spiritual life is better than physical. But murderers are rooted out because they take men’s physical lives. Therefore, much more should heretics be, who take men’s spiritual lives. Respondeo dicendum, quod haeresis est infectivum vitium; unde 2 Timoth. 2, 16, dicitur, quod multum proficiunt ad impietatem, et sermo eorum ut cancer serpit; et ideo ecclesia eos a consortio fidelium excludit, et praecipue illos qui alios corrumpunt; ut simplices, qui de facili corrumpi possunt, ab eis sint segregati non solum mente, sed etiam corporaliter; unde per ecclesiam incarcerantur et expelluntur. Si autem alios non corrumperent, possent etiam celari. Sed illi qui sunt firmi in fide, possunt cum eis corpore conversari, ut eos convertant; non tamen in divinis, quia excommunicati sunt. Sed judicio saeculari possunt licite occidi, et a bonis suis spoliari, etsi alios non corrumpant; quia sunt blasphemi in Deum, et fidem falsam observant; unde magis possunt puniri juste isti quam illi qui sunt rei criminis laesae majestatis, et illi qui falsam monetam cudunt. I answer that, heresy is an infectious vice; hence it is said, they lead much toward ungodliness, and their speech spreads like a cancer (2 Tim 2:16–17). And so the Church excludes them from the company of the faithful, and particularly those who corrupt others, so that the simple, who can be easily corrupted, are segregated from them not only in mind, but even physically. And this is why they are imprisoned and expelled by the Church. Now, if they did not corrupt others, they could also be concealed. But those who are firm in the faith can spend time with them physically so that they might convert them; nevertheless they cannot share in divine things, for they are excommunicated. But they can licitly be killed and despoiled of their goods by the secular authority, even if they do not corrupt others, for they are blaspheming against God, and they keep a false faith. And so they can be justly punished more than those who are guilty of the crime of offending majesty and those who forge false money. Ad primum ergo dicendum, quod Philosophus loquitur de opinionibus speculativis tantum. Sed consensus in unitate fidei est principium communionis in caritate; et ideo dissensus in fide excludit amicitiam familiaritatis. Reply Obj. 1: The Philosopher is speaking only of speculative opinions. But consensus in the unity of the faith is the principle of communion in charity, and therefore dissent in the faith excludes the friendship of familiarity. Ad secundum dicendum, quod haeresis dicitur necessaria non per se loquendo, sed per accidens, inquantum ex quolibet malo Deus elicit aliquod bonum; quia secundum Augustinum, ecclesia utitur haereticis ad probationem doctrinae suae, dum scilicet eorum falsa dogmata impugnat. Reply Obj. 2: Heresy is said to be necessary not speaking per se, but incidentally, inasmuch as God draws something good out of any evil. For according to Augustine, the Church uses heretics to prove its own faith, namely when it attacks their false dogmas. Ad tertium dicendum, quod Dominus ideo praecepit ut zizania non eradicarentur, ne forte simul cum ipsis eradicaretur et triticum; et ideo hoc locum habet in illis de quibus non constat utrum sint haeretici, vel non. Reply Obj. 3: The Lord commanded that the weeds not be rooted out for this reason: lest perhaps the wheat should be uprooted at the same time with them. And so, this approach has a place among those about whom it is not clear whether or not they are heretics. Ad quartum dicendum, quod quamvis ecclesia non possit facere quin sint aliqui haeretici, tamen potest singulariter hunc vel illum coercere; sicut etiam omnia peccata venialia vitare non possumus, tamen singula vitare nitimur. Reply Obj. 4: Although the Church cannot make it so that there are no heretics, nevertheless it can repress this or that one individually; just as also we cannot avoid all venial sins, but we can strive to avoid individual ones. Ad quintum dicendum, quod ecclesia non persequitur eos ut per violentiam inducantur ad credendum, sed ne alios corrumpant, et ne tantum peccatum inultum remaneat. Reply Obj. 5: The Church does not prosecute them so that they may be led to believe by violence, but so that they may not corrupt others, and lest so great a sin remain unpunished. Expositio textus Exposition of the text Qui intus sunt nomine et sacramento, etsi non vita. Hoc dicit propter schismaticos et haereticos, qui secundum ipsum non possunt consecrare. Those who are within the Church in name and sacrament, if not in their [way of] life. He says this because of schismatics and heretics, who, according to him, cannot consecrate. Et quid majus corpore et sanguine? Videtur quod corpus mysticum quod significatur per ipsum. Et dicendum, quod in his quae sunt tantum ad significandum, verum est quod signatum praevalet signo, non autem in aliis quae ex consequenti significant. Et ideo dicendum, quod corpus Christi mysticum, si accipiatur cum ipso capite, est melius quam corpus Christi verum, si tamen corpus Christi verum accipiatur sine divinitate cui est unitum; alias non; quia Deus et omnes creaturae non sunt aliquid melius quam Deus tantum. Si autem accipiatur corpus Christi mysticum absque capite, sic corpus Christi verum est nobilius. And what could be better than the body and blood of Christ? It seems that the mystical body is, which is signified by it. And it should be said that among things that are only for the sake of signifying, it is true that what is signified is greater than the sign, but not among other things that signify as a result. And so it should be said that the mystical body of Christ, if it is taken with its head, is better than the true body of Christ, but only if the true body of Christ is taken without the divinity to which it is united; otherwise not, for God and all created things are not in the least better than God alone. But if the mystical body of Christ is considered without its head, then the true body of Christ is more noble. Illi vero qui excommunicati sunt, vel de haeresi manifeste notati, non videntur hoc sacramentum posse conficere. Sciendum, quod in hoc opinio Magistri discordat a communi opinione; et ideo contrariae opinioni adhaerendum est. But those who are excommunicate, or publicly known to be heretical, do not seem to be able to confect this sacrament. It should be known that in this opinion of the Master, he disagrees with the common opinion. And so the contrary opinion should be adhered to. Missa enim dicitur, eo quod caelestis missus ad consecrandum vivificum corpus adveniat. Praeter hanc rationem nominis assignat Hugo tres alias rationes. Primo, quia Missa dicitur quasi transmissa, eo quod populus fidelis per ministerium sacerdotis, qui mediatoris vice fungitur inter Deum et hominem, preces, vota et oblationes Deo transmittit. Secundo ipsa hostia sacra Missa vocari potest; quia transmissa est prius a patre nobis, ut scilicet nobiscum esset, postea a nobis patri, ut apud patrem pro nobis esset. Tertio Missa ab emittendo dicitur, ut quidam dicunt; quia ut sacerdos hostiam consecrare incipit, per manum diaconi et ostiarii catechumenos et non communicantes foras ecclesiam mittit. Quarta causa ponitur in littera. “For the mass is so called because the heavenly messenger comes to consecrate the life-giving body.” Besides this reason, Hugh assigns three other reasons. First, that it is called the Mass as something ‘transmitted,’ by the fact that the faithful people by the ministry of the priest, who performs the role of a mediator between God and man, transmits prayers, vows, and offerings to God. Second, the victim himself can be said to be something sacred that is ‘sent,’ for he was first sent down by our Father to us, so that he might be with us, and afterward from us to our Father, so that he might be before the Father on our behalf. Third, it is called the Mass from ‘dismissal,’ as some people say, for as the priest is about to consecrate the host, he sends the catechumens and those not receiving Communion out of the church by the hand of the deacon and the porter. The fourth reason is set down in the text. Jube ergo haec perferri per manus sancti angeli tui in sublime altare tuum. Angelus sacris mysteriis interesse credendus est, non ut consecret, quia hujusmodi potestatem non habet, sed ut orationes sacerdotis et populi Deo repraesentet, secundum illud Apoc. 8, 4: ascendit fumus aromatum in conspectu Domini de manu angeli, quae sunt orationes sanctorum. Petit ergo sacerdos ut haec, idest significata per haec, scilicet corpus mysticum, per manus angeli, idest ministerio angelorum, perferantur in altare sublime, idest in ecclesiam triumphantem, vel in participationem divinitatis plenam; quia Deus ipse altare sublime dicitur; Exod. 20, 26: non ascendes ad altare meum per gradus; idest, in Trinitate non facies gradus. Vel per angelum ipse Christus intelligitur, qui est magni consilii angelus, Isai. 9, 6, juxta 70, qui corpus suum mysticum Deo patri conjungit, et ecclesiae triumphanti. Therefore, “command these to be borne by the hands of your holy angels to your altar in heaven.” It should be believed that the angels assist at the sacred mysteries, not to consecrate, for none of their kind has the power, but that they may present to God the prayers of the priest and people, as it says, the smoke of the incense, which are the prayers of the saints, rose up in the sight of the Lord from the hand of the angel (Rev 8:4). Therefore, the priest prays that these, that is, what is signified by these, namely, the mystical body, by the hands of your angel, that is, the ministry of angels, may be borne to your altar in heaven, that is, into the Church Triumphant, or into the full participation of divinity, for God himself is said to be the heavenly altar: you shall not ascend to my altar by steps (Exod 20:26); that is, you will not establish levels within the Trinity. Or by ‘angel’ Christ himself may be understood, who is the angel of great counsel who unites his own mystical body to God the Father, and to the Church Triumphant. Oblationem ejus consecrare, idest consecratam Deo repraesentare, ut accepta sit in conspectu Dei quantum ad illos qui offerunt; quia quantum ad id quod continetur, semper est Deo accepta. “Would God send his angel...to consecrate his offering,” that is, to present what he has consecrated to God, so that it might be accepted in the sight of God for those who offer it; for as to what it contains, it is always acceptable to God. Non maledicam benedictionibus vestris. Hostiae benedictio non est principaliter a sacerdote, sed a Deo; unde haec auctoritas non est ad propositum. “I will curse your blessings.” The blessing of the host is not chiefly from the priest, but from God; hence this text is not relevant to the case at hand. Et intentionem adhiberi oportet. De intentione idem dicendum est quod supra de baptismo, dist. 6. And to have the intention. About the intention the same thing may be said as what was said about baptism in Distinction 6. Illud etiam sane dici potest, quod a brutis animalibus corpus Christi non sumitur; etsi videatur. Quomodo hoc sit verum, supra, dist. 10, dictum est. Debet autem ille cujus negligentia hoc accidit quod mus species comedat, secundum canones, quadraginta diebus poenitere; et mus si capi potest, comburi debet, et cinis in sacrarium projici. Si autem amissa fuerit hostia, vel pars ejus, ut inveniri non possit, debet viginti duobus diebus poenitere. It may also be truly said that the body of Christ is not received by brute animals, even when they appear to do so. How this is true was said above in Distinction 10. However, the person through whose negligence it happens that a mouse eats the species, according to the canons, must do penance for forty days; and if the mouse can be caught, it should be incinerated and the ashes thrown into the sacrarium. But if the host has been lost, or part of it, so that it cannot be found, he should do twenty-two days of penance. Si autem per negligentiam aliquid de sanguine stillaverit in tabulam quae terrae adhaeret, lingua lambetur, et tabula radetur. Si vero non fuerit tabula, terra radetur, et igni comburetur, et cinis in altari condetur; et sacerdos quadraginta diebus poeniteat. Si autem super altare calix stillaverit, sorbeat minister stillam, et tribus diebus poeniteat. But if by negligence some of the precious blood should drip onto a board or tile that is affixed to the ground, it should be licked up and the board should be scraped. But if there was no floorboard, the ground should be scraped, and burned in a fire, and the ashes should be buried in the altar, and the priest should do penance for forty days. However, if the chalice spills on the altar, the minister should mop up the spill, and do three days’ penance. Si super linteum altaris, et ad aliud stilla pervenerit, quatuor diebus poeniteat. Si usque ad tertium linteum, octo diebus poeniteat. Si usque ad quartum, viginti diebus poeniteat, et linteamina quae stilla tetigit, tribus vicibus lavet minister calice subtus posito; et aqua ablutionis sumatur, et juxta altare condatur. Tutum est etiam ut pars illa lintei abscindatur et comburatur, et cinis in altari condatur. If the spill is too much for one altar cloth and requires another, let him do penance for four days. If it takes three altar cloths, let him do penance for eight days. If it takes four, let him do penance for twenty days, and let the minister wash the linens that the spill touched over the chalice three times, and let the washing water be taken up and kept beside the altar. The safest thing is to cut off and burn that part of the linen, and to bury the ashes under the altar. Si autem aliquis per ebrietatem vel voracitatem Eucharistiam vomuerit, quadraginta diebus poeniteat; clerici, vel monachi, sexaginta; episcopus nonaginta. Si autem infirmitatis causa vomuerit, septem diebus poeniteat. But if someone should vomit up the Eucharist by drunkenness or overeating, let him do forty days’ penance; clerics or monks should do sixty; a bishop should do ninety. But if someone vomits by reason of illness, he may do seven days’ penance. Dicunt autem quidam, quod poena irrogata fuit ad cautelam, ut negligentia magis caveretur; et ideo circumstantiis pensatis potest minui vel addi ad poenam praedictam. Sed tutius est ut praedictam peragat. However, some people say that these penalties were imposed as a caution, so that negligence would be more guarded against. And so, when the circumstances are taken into account, the penalty can be lessened or increased up to the penalty listed above. But the safest thing is that he do the amount mentioned. Debet autem secundum quosdam illis diebus jejunare, et a communione cessare. Alii vero dicunt, quod his diebus injungenda est poenitentia arbitraria pensatis conditionibus personae et negotii; et hoc probabilius videtur. Et haec de Eucharistia dicta sufficiant. Now according to some, he should fast for those days, and abstain from Communion. But others say that for these days the penalties imposed are to be decided based on the conditions of the person and the problem; and this seems more probable. And let these things said about the Eucharist suffice.