Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Secunda Secundae·Q84. Adoration
Source context
- Theme
- adoration as an act of religion: its internal structure, object, and relation to the virtue of religion
- Soul-faculty
- Consciousness Soul
Steiner
not engaged in the GA corpus
Cross-tradition
- Vedantic devotion (bhakti)Cross-tradition congruence: Aquinas's analysis of adoration as the highest act of the virtue of religion directed toward God alone parallels the bhakti distinction between upasana directed at the supreme Brahman and lesser devotional acts directed at subordinate beings.
- Jewish liturgical theology (keri'at shema / avodah)Cross-tradition congruence: the rabbinic category of avodah she-ba-lev (worship of the heart) structurally parallels Aquinas's interior act of adoration, which requires both bodily prostration and the soul's recognition of divine supremacy.
Q84. Adoration
Article 1
[II-II.q.84.a.1.arg.1] It would seem that adoration is not an act of latria or religion. The worship of religion is due to God alone. But adoration is not due to God alone: since we read (Genesis 18:2) that Abraham adored the angels; and (1 Kings 1:23) that the prophet Nathan, when he was come in to king David, "worshiped him bowing down to the ground." Therefore adoration is not an act of religion.
[II-II.q.84.a.1.arg.1] Ad primum sic proceditur. 4. Videtur quod pœnitentia non sit sacramentum. Gregorius 4 enim dicit Decret., I, quæst. 1, cap. «Multi sæcularium,» col. 516: «Sacramenta sunt baptismus, chrisma, corpus et sanguis Christi; quæ ob id sacramenta dicuntur, quia sub tegumento corporalium rerum virtus divina secretius salutem operatur.» Sed hoc non contingit in pœnitentia, quia non adhibentur aliquæ corporales res, sub quibus divina virtus operetur salutem. Ergo pœnitentia non est sacramentum.
[II-II.q.84.a.1.arg.2] Further, the worship of religion is due to God as the object of beatitude, according to Augustine (De Civ. Dei x, 3): whereas adoration is due to Him by reason of His majesty, since a gloss on Psalm 28:2, "Adore ye the Lord in His holy court," says: "We pass from these courts into the court where we adore His majesty." Therefore adoration is not an act of latria.
[II-II.q.84.a.1.arg.2] 2. Præterea, sacramenta Ecclesiæ a ministris Christi exhibentur, secundum illud I Cor., iv, 4: Sic nos existimet homo ut ministros Christi, et dispensatores mysteriorum Dei. Sed pœnitentia non exhibetur a ministris Christi, sed interius a Deo hominibus inspiratur, secundum illud Jerem., xxxi, 19: Postquam convertisti me, egi pœnitentiam. Ergo videtur quod pœnitentia non sit sacramentum.
[II-II.q.84.a.1.arg.3] Further, the worship of one same religion is due to the three Persons. But we do not adore the three Persons with one adoration, for we genuflect at each separate invocation of Them [At the adoration of the Cross, on Good Friday]. Therefore adoration is not an act of latria.
[II-II.q.84.a.1.arg.3] 3. Præterea, in sacramentis de quibus jam supra diximus, est aliquid quod est sacramentum tantum, aliquid quod est res et sacramentum, aliquid vero quod est res tantum, ut ex præmissis patet. Sed hoc non inventur in pœnitentia. Ergo pœnitentia non est sacramentum.
[II-II.q.84.a.1.sc] are the words quoted Matthew 4:10: "The Lord thy God shalt thou adore and Him only shalt thou serve."
[II-II.q.84.a.1.sc] Sed contra est quod sicut baptismus adhibetur ad purificandum a peccato, ita et pœnitentia; unde et Petrus dixit Simoni Mago, Act., viii, 22: Pœnitentiam age ab hac nequitia tua. Sed baptismus est sacramentum, ut supra habitum est. Ergo pari ratione et pœnitentia.
[II-II.q.84.a.1.co] Adoration is directed to the reverence of the person adored. Now it is evident from what we have said (81, 2,4) that it is proper to religion to show reverence to God. Hence the adoration whereby we adore God is an act of religion.
[II-II.q.84.a.1.co] Respondeo dicendum, quod, sicut Gregorius 2 dicit, in cap. supra dicto, sacramentum est in aliqua celebratione, cum res gesta ita fit ut aliquid significare intelligatur quod sancte accipiendum est. » Manifestum est autem quod in pœnitentia, ita res gesta fit quod aliquid sanctum significatur tam ex parte peccatoris pœnitentis, quam ex parte sacerdotis absolventis: nam peccator pœnitens per ea quæ facit et dicit, ostendit cor suum a peccato recessisse; similiter etiam sacerdos per ea quæ agit et dicit circa pœnitentem significat opus Dei remittentis peccata. Unde manifestum est quod pœnitentia quæ in Ecclesia agitur, est sacramentum.
[II-II.q.84.a.1.ad.1] Reverence is due to God on account of His excellence, which is communicated to certain creatures not in equal measure, but according to a measure of proportion; and so the reverence which we pay to God, and which belongs to latria, differs from the reverence which we pay to certain excellent creatures; this belongs to dulia, and we shall speak of it further on (103). And since external actions are signs of internal reverence, certain external tokens significative of reverence are offered to creatures of excellence, and among these tokens the chief is adoration: yet there is one thing which is offered to God alone, and that is sacrifice. Hence Augustine says (De Civ. Dei x, 4): "Many tokens of Divine worship are employed in doing honor to men, either through excessive humility, or through pernicious flattery; yet so that those to whom these honors are given are recognized as being men to whom we owe esteem and reverence and even adoration if they be far above us. But who ever thought it his duty to sacrifice to any other than one whom he either knew or deemed or pretended to be a God?" Accordingly it was with the reverence due to an excellent creature that Nathan adored David; while it was the reverence due to God with which Mardochai refused to adore Aman fearing "lest he should transfer the honor of his God to a man" (Esther 13:14).
Again with the reverence due to an excellent creature Abraham adored the angels, as did also Josue (Joshua 5:15): though we may understand them to have adored, with the adoration of latria, God Who appeared and spoke to them in the guise of an angel. It was with the reverence due to God that John was forbidden to adore the angel (Apocalypse 22:9), both to indicate the dignity which he had acquired through Christ, whereby man is made equal to an angel: wherefore the same text goes on: "I am thy fellow-servant and of thy brethren"; as also to exclude any occasion of idolatry, wherefore the text continues: "Adore God."
[II-II.q.84.a.1.ad.1] Ad primum ergo dicendum, quod nomine corporalium rerum intelliguntur large etiam ipsi exteriores actus sensibiles qui ita se habent in hoc sacramento, sicut aqua in baptismo, vel chrisma in confirmatione. Est autem attendendum quod in illis sacramentis in quibus conferitur excellens gratia, quæ superabundat omnem facultatem humani actus, adhibetur aliqua corporalis materia exterius; sicut in baptismo, ubi fit plena remissio peccatorum, et quantum ad culpam et quantum ad pœnam; et in confirmatione, ubi datur plenitudo Spiritus sancti; et in extrema unctione, ubi conferitur perfecta sanitas spiritualis, quæ provenit ex virtute Christi quasi ex quodam extrinseco principio. Unde si qui actus humani sunt in talibus sacramentis, non sunt de essentia sacramentorum, sed dispositive se habent ad sacramenta. In illis autem sacramentis quæ habent effectum correspondentem humanis actibus, ipsi actus humani sensibiles sunt loco materiae, ut accidit in pœnitentia et matrimonio; sicut etiam in medicinis corporalibus quædam sunt res exterius adhibitæ, sicut emplastra et electuaria, quædam vero 2 Seu potius « Isidorus. » Non omnino certum est Montanistas et Novatianos sacramentem pœnitentiae respuisse. De Calvinistis et Lutheranis pluribus certum est; de ipso Luthero incertum; varius enim in hac re fuit. Juxta Durandum pœnitentia non est sacramentum, nec debet dici sacramentum pœnitentiae, sed sacramentum confessionis et absolutionis, quia in confessione et absolutiene tanquam in sua materia et sua forma consistit hoc sacramentum. sunt actus sanandorum, puta exercitationes quædam.
[II-II.q.84.a.1.ad.2] Every Divine excellency is included in His majesty: to which it pertains that we should be made happy in Him as in the sovereign good.
[II-II.q.84.a.1.ad.2] Ad secundum dicendum, quod in sacramentis quæ habent corporalem materiam, oportet quod illa materia adhibeatur a ministro Ecclesiæ, qui gerit personam Christi in signum quod excellentia virtutis in sacramento operantis est a Christo. In sacramento autem pœnitentiæ, sicut dictum est, sunt actus humani pro materia, qui proveniunt ex inspiratione interna; unde materia non adhibetur a ministro, sed a Deo interius operante, sed complementum sacramenti exhibet minister, dum pœnitentem absolvit.
[II-II.q.84.a.1.ad.3] Since there is one excellence of the three Divine Persons, one honor and reverence is due to them and consequently one adoration. It is to represent this that where it is related (Genesis 18:2) that three men appeared to Abraham, we are told that he addressed one, saying: "Lord, if I have found favor in thy sight," etc. The triple genuflection represents the Trinity of Persons, not a difference of adoration.
[II-II.q.84.a.1.ad.3] Ad tertium dicendum, quod etiam in pœnitentia est aliquid quod est sacramentum tantum, scilicet actus 4 exercitus tam per peccatorem pœnitentem, quam etiam per sacerdotem absolventem; res autem et sacramentum est pœnitentia interior peccatoris; res autem tantum et non sacramentum, est remissio peccati; quorum primum totum simul sumptum est causa secundi; primum autem et secundum sunt quodammodo causa tertii.
Article 2
[II-II.q.84.a.2.arg.1] It would seem that adoration does not denote an act of the body. It is written (John 4:23): "The true adorers shall adore the Father in spirit and in truth." Now what is done in spirit has nothing to do with an act of the body. Therefore adoration does not denote an act of the body.
[II-II.q.84.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod peccata non sint propria materia hujus sacramenti. Materia enim in aliis sacramentis per aliqua verba prolata sanctificatur, et sanctificata effectum sacramenti operatur. Peccata autem non possunt sanctificari, eo quod contrarian-tur effectui sacramenti, qui est gratia remittens peccata. Ergo peccata non sunt materia propria hujus sacramenti.
[II-II.q.84.a.2.arg.2] Further, the word adoration is taken from "oratio" [prayer]. But prayer consists chiefly in an interior act, according to 1 Corinthians 14:15, "I will pray with the spirit, I will pray also with the understanding." Therefore adoration denotes chiefly a spiritual act.
[II-II.q.84.a.2.arg.2] 2. Præterea, Augustinus dicit in lib. De pœnitentia, serm. cccLii § 2, col. 1550, t. 5: «Nullus potest inchoare novam vitam, Duplex est in sacramentis materia: proxima et remota; item, materia circa quam, et materia ex qua. — Pro materia proxima Lutherani assignant terrores conscientiæ, et fiduciam remissionis; Calvinistæ mortificationem, et vivificationem; alii manuum impositionem. Scotistæ pro materia nisi eum veteris vitæ pœniteat. » Sed ad vetustatem vitæ pertinent non solum peccata, sed etiam pœnalitates præsentis vitæ. Non ergo peccata sunt propria materia pœnitentiæ.
[II-II.q.84.a.2.arg.3] Further, acts of the body pertain to sensible knowledge: whereas we approach God not by bodily but by spiritual sense. Therefore adoration does not denote an act of the body.
[II-II.q.84.a.2.arg.3] 3. Præterea, peccatorum quoddam est originale, quoddam mortale, quoddam veniale. Sed pœnitentiæ sacramentum non ordinatur contra originale peccatum, quod tollitur per baptismum: neque contra peccatum mortale, quod tollitur per confessionem peccatoris; nec etiam contra veniale, quod tollitur per tensionem pectoris, et per aquam benedictam, et alia hujusmodi. Ergo peccata non sunt propria materia pœnitentiæ.
[II-II.q.84.a.2.sc] A gloss on Exodus 20:5, "Thou shalt not adore them, nor serve them," says: "Thou shalt neither worship them in mind, nor adore them outwardly."
[II-II.q.84.a.2.sc] Sed contra est quod Apostolus dicit II Cor., xii, 24: Non egerunt pœnitentiam super immunditia, et fornicatione, et impudicitia, quam gesserunt.
[II-II.q.84.a.2.co] As Damascene says (De Fide Orth. iv, 12), since we are composed of a twofold nature, intellectual and sensible, we offer God a twofold adoration; namely, a spiritual adoration, consisting in the internal devotion of the mind; and a bodily adoration, which consists in an exterior humbling of the body. And since in all acts of latria that which is without is referred to that which is within as being of greater import, it follows that exterior adoration is offered on account of interior adoration, in other words we exhibit signs of humility in our bodies in order to incite our affections to submit to God, since it is connatural to us to proceed from the sensible to the intelligible.
[II-II.q.84.a.2.co] Respondeo dicendum, quod duplex est materia, scilicet proxima et remota, sicut statuæ proxima materia est metallum, remota vero aqua. Dictum est autem, quod materia proxima hujus sacramenti sunt actus pœnitentis, cujus materia sunt peccata, de quibus dolet et confiteur, et pro quibus satisfacit. Unde relinquitur quod remota materia pœnitentiæ sint peccata, non acceptanda, sed detestanda et destruenda.
[II-II.q.84.a.2.ad.1] Even bodily adoration is done in spirit, in so far as it proceeds from and is directed to spiritual devotion.
[II-II.q.84.a.2.ad.1] Ad primum ergo dicendum, quod ratio illa procedit de proxima materia sacramenti.
[II-II.q.84.a.2.ad.2] Just as prayer is primarily in the mind, and secondarily expressed in words, as stated above (Question 83, Article 12), so too adoration consists chiefly in an interior reverence of God, but secondarily in certain bodily signs of humility; thus when we genuflect we signify our weakness in comparison with God, and when we prostrate ourselves we profess that we are nothing of ourselves.
[II-II.q.84.a.2.ad.2] Ad secundum dicendum, quod vetus et mortalis vita est objectum pœnitentiæ, non ratione pœnæ sed ratione culpæ annexæ.
[II-II.q.84.a.2.ad.3] Though we cannot reach God with the senses, our mind is urged by sensible signs to approach God.
[II-II.q.84.a.2.ad.3] Ad tertium dicendum, quod pœnitentia quodamodo est de quolibet peccatorum genere, non tamen eodem modo: nam de peccato actuali mortali est pœnitentia proprie et principaliter: proprie, quidem, quia proprie dicimur pœnitere de his quæ nostra voluntate commisimus; principaliter autem, quia ad deletionem peccati mortalis hoc sacramentum est institutum. De peccatis autem venialibus est quidem pœnitentia proprie, in quantum sunt nostra voluntate facta; non ex qua constituitur sacramentum actus pœnitentis agnoscere nolunt; hi actus non essent propria, juxta illos, materia proxima hujus sacramenti, sed potius dispositiones insupplebilitter requisitæ. Scotistis in hoc adversantur Thomistæ. Aureolus vult quod materia pœnitentiæ non sit peccatum, sed pœna. tamen contra hæc principaliter est hoc sacramentum institutum. De peccato vero originali pœnitentia nec principaliter est, quia contra ipsum non ordinatur hoc sacramentum, sed magis baptismus, nec etiam proprie, quia peccatum originale non est nostra voluntate peractum, nisi forte inquantum voluntas Adæ reputatur nostra secundum modum loquendi quo Apostolus dicit Rom., v, 12: In quo omnes peccaverunt. In quantum tamen large accipitur pœnitentia pro quacumque detestatione rei præteritæ, potest dici pœnitentia de peccato originali, sicut loquitur Augustinus in lib. 4 De vera et falsa pœnitentia, cap. viii, § 22, col. 4120, t. 6.
Article 3
[II-II.q.84.a.3.arg.1] It would seem that adoration does not require a definite place. It is written (John 4:21): "The hour cometh, when you shall neither on this mountain, nor in Jerusalem, adore the Father"; and the same reason seems to apply to other places. Therefore a definite place is not necessary for adoration.
[II-II.q.84.a.3.arg.1] Ad tertium sic proceditur. 4. Videtur quod hæc non sit forma hujus sacramenti: « Ego te absolvo. » Formæ enim sacramentorum ex institutione Christi et Ecclesiæ usu habentur. Sed Christus non legitur hanc formam instituisse, neque etiam in communi usu habetur; quinimo in quibusdam absolutionibus quæ in ecclesia publice fiunt, sicut in prima et completorio, in cœna Domini, absolvens non utitur oratione indicativa, ut dicat: « Ego te absolvo », sed oratione deprecativa, cum dicit: « Misereatur vestri omnipotens Deus », vel « absolutionem et remissionem tribuat vobis Deus. » Ergo hæc non est forma hujus sacramenti: « Ego te absolvo. »
[II-II.q.84.a.3.arg.2] Further, exterior adoration is directed to interior adoration.
But interior adoration is shown to God as existing everywhere. Therefore exterior adoration does not require a definite place.
[II-II.q.84.a.3.arg.2] 2. Præterea, Leo Papa dicit, Epist. cviii, ad Theodor., cap. ii, col. 4011, t. 4, quod indulgentia Dei nisi supplicationibus sacerdotum nequit obtineri. » Loquitur autem de indulgentia Dei quæ præstatur pœnitentibus. Ergo forma hujus sacramenti debet esse per modum deprecationis.
[II-II.q.84.a.3.arg.3] Further, the same God is adored in the New as in the Old Testament. Now in the Old Testament they adored towards the west, because the door of the Tabernacle looked to the east (Exodus 26:18 seqq.). Therefore for the same reason we ought now to adore towards the west, if any definite place be requisite for adoration.
[II-II.q.84.a.3.arg.3] 3. Præterea, idem est absolvere a peccato, quod peccatum remittere. Sed solus Deus peccatum remittit, qui etiam solus interius hominem a peccato mundat, ut Augustinus dicit Super Joan., tract. iv, § 10, col. 1410 et tr. xxxviii, § 6, col. 1677, t. 3. Ergo videtur quod solus Deus a peccato absolvat. Non ergo debet sacerdos dicere: « Ego te absolvo, » sicut non dicit: Ego tibi peccata remitto.
[II-II.q.84.a.3.sc] It is written (Isaiah 56:7): "My house shall be called the house of prayer," which words are also quoted (John 2:16).
[II-II.q.84.a.3.sc] Sed contra est quod, sicut Dominus dixit discipulis Matth., ult., 19: Euntes docete omnes gentes, baptizantes eos, etc., ita dixit Petro, Matth., xvi, 19: Quodcumque solveris super terram, etc. Sed sacerdos auctoritate illorum verborum Christi fretus dicit: « Ego te baptizo. » Ergo eadem auctoritate dicere debet in hoc sacramento: « Ego te absolvo. »
[II-II.q.84.a.3.co] As stated above (Article 2), the chief part of adoration is the internal devotion of the mind, while the secondary part is something external pertaining to bodily signs. Now the mind internally apprehends God as not comprised in a place; while bodily signs must of necessity be in some definite place and position. Hence a definite place is required for adoration, not chiefly, as though it were essential thereto, but by reason of a certain fittingness, like other bodily signs.
[II-II.q.84.a.3.co] Respondeo dicendum, quod in qualibet re perfectio attribuitur formæ. Dictum est autem supra, quod hoc sacramentum perficitur per ea quæ sunt ex parte sacerdotis. Unde oportet quod ea quæ sunt ex parte pœnitentis, sive sint verba, sive facta, sint quædam materia hujus sacramenti; ea vero quæ sunt ex parte sacerdotis, se habeant per modum formæ. 4 Liber De pœnitentia inter spuria Augustini rejicitur, ut dictum est. Cum autem sacramenta novæ legis efficiant quod figurant, ut supra dictum est, oportet quod forma sacramenti significet id quod in sacramento agitur proportionaliter materiæ sacramenti. Unde forma baptismi est: « Ego te baptizo, » et forma confirmationis est: « Consigno te signo crucis, et confirmo te chrismate salutis; » eo quod hujusmodi sacramenta perficiuntur in usu materiæ: in sacramento autem eucharistiæ, quod consistit in ipsa consecratione materiæ, exprimitur veritas consecrationis, cum dicitur: « Hoc est corpus meum. » Hoc autem sacramentum, scilicet pœnitentiæ, non consistit in consecratione alicujus materiæ sanctificatæ, sed magis in remotione cujusdam materiæ, scilicet peccati, prout peccata dicuntur esse materia pœnitentiæ, ut ex supra dictis patet. Talis autem remotio significatur a sacerdote, cum dicitur: « Ego te absolvo. » Nam peccata sunt quædam vincula, secundum illud Proverb., v, 22: Iniquitates suæ capiunt impium, et funibus pecatorum suorum constringitur. Unde patet quod hæc est convenientissima forma hujus sacramenti: « Ego te absolvo. »
[II-II.q.84.a.3.ad.1] By these words our Lord foretold the cessation of adoration, both according to the rite of the Jews who adored in Jerusalem, and according to the rite of the Samaritans who adored on Mount Garizim. For both these rites ceased with the advent of the spiritual truth of the Gospel, according to which "a sacrifice is offered to God in every place," as stated in Malachi 1:11.
[II-II.q.84.a.3.ad.1] Ad primum ergo dicendum, quod ista forma assumitur ex ipsis verbis Christi, quibus Petro dixit, Matth., xv1, 19: Quod cumque solveris super terram, etc. Et tali forma Ecclesia utitur in sacramentali absolutione. Hujusmodi autem absolutiones in publico factæ non sunt sacramentales, sed sunt rationes quædam ordinatæ ad remissionem venialium peccatorum. Unde in sacramentali absolutione non sufficeret dicere: « Misereatur tui omnipotens Deus, » vel: « Absolutionem et remissionem tribuat tibi Deus, » quia per hæc verba sacerdos absolutionem non significat fieri, sed petit ut fiat. Præmittitur tamen etiam in sacramentali absolutione talis oratio, ne impediatur effectus sacramenti ex parte pœnitentis, cujus actus materialiter se habent in hoc sacramento, non autem in baptismo vel in confirmatione.
[II-II.q.84.a.3.ad.2] A definite place is chosen for adoration, not on account of God Who is adored, as though He were enclosed in a place, but on account of the adorers; and this for three reasons. First, because the place is consecrated, so that those who pray there conceive a greater devotion and are more likely to be heard, as may be seen in the prayer of Solomon (1 Kings 8). Secondly, on account of the sacred mysteries and other signs of holiness contained therein. Thirdly, on account of the concourse of many adorers, by reason of which their prayer is more likely to be heard, according to Matthew 18:20, "Where there are two or three gathered together in My name, there am I in the midst of them."
[II-II.q.84.a.3.ad.2] Ad secundum dicendum quod verbum Leonis est intelligendum quantum ad deprecationem quæ præmittitur absolutioni, non autem removet quin sacerdotes absolvant.
[II-II.q.84.a.3.ad.3] There is a certain fittingness in adoring towards the east. First, because the Divine majesty is indicated in the movement of the heavens which is from the east. Secondly, because Paradise was situated in the east according to the Septuagint version of Genesis 2:8, and so we signify our desire to return to Paradise. Thirdly, on account of Christ Who is "the light of the world" [John 8:12; 9:5, and is called "the Orient" (Zechariah 6:12). Who mounteth above the heaven of heavens to the east (Psalm 67:34), and is expected to come from the east, according to Matthew 24:27, "As lightning cometh out of the east, and appeareth even into the west; so shall also the coming of the Son of Man be."
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[II-II.q.84.a.3.ad.3] Ad tertium dicendum, quod solus Deus per auctoritatem a peccato absolvit, et peccatum remittit; sacerdotes tamen utrumque faciunt per ministerium, in quantum scilicet verba sacerdotis in hoc sacramento instrumentaliter operantur 4, sicut etiam in aliis sacramentis. Nam virtus divina est quæ interius operatur in omnibus sacramentalibus signis, sive sint res, sive sint 5 verba, sicut ex supra dictis patet. Unde et Dominus expressit utrumque: nam Matth., xv1, 19, dixit Petro: Quodcumque solveris super terram, etc.; et Joan., xx, 23, dixit discipulis: Quorum remiseritis peccata, remittuntur eis. Ideo tamen sacerdos potius dicit: « Ego te absolvo, » quam: « Ego tibi peccata remittto, » quia hoc magis congruit verbis quæ Dominus dixit, virtutem clavium ostendens, per quas sacerdotes absolvunt. Quia tamen sacérdos sicut minister absolvit, convenienter apponitur aliquid quod pertinet ad primam auctoritatem Dei, scilicet, ut dicatur: « Ego te absolvo in nomine Patris, et Filii, et Spiritus sancti, » vel per virtutem passionis Christi, vel auctoritate Dei, sicut Dionysius exponit, cap. Ⅲ Cæl. ⑥ hierarch., §2, col. 166, t. 1. Quia tamen hoc non est determina-tum ex verbis Christi, sicut in baptismo, talis appositio relinquitur arbitrio sacerdotis.
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