Some idea of the importance attached to the subject of the sacraments may be derived from the space given by the Schoolmen to their treatment. Victor gives 440 columns, Migne's ed., 176. 183-617, the Lombard 90 columns out of the 462 of his Sentences, Bonaventura 1003 pages out of 3875 of his System of Theology, Peltier's ed. And Thomas Aquinas 670 columns out of 4854 of his Summa, Migne, IV. Charles Hodge's System.

Devotes 207 pages out of its 2260 to the sacraments, Dr. Shedd's Dogm.

25 pages out of 1348, Dr. Gerhart's Institutes 84 pages out of 1666, and Dr. Strong's Sys.

30 out of 600 pages. Non solum caro sed totum corpus Christi, scilicet ossa, nervi et alia hujusmodi. 1, Migne, IV. He lays stress upon the word 'body,' which is made up of constituent parts, and the 'flesh' of John 6:56, he explains as standing for the body. Following the Aristotelian distinction of substance and form, Thomas Aquinas, Migne, IV. 726, and the other Schoolmen (see Schwane, p. 648) declared that the form of the bread and wine is also changed into the body and blood of Christ.

The words forma and species are distinguished. The species of bread and wine remain, the forma disappears. Duns Scotus devoted much space to proving that a substance may have a variety of forms. See a number of instances in Brieger and especially Lea, III. Lea quotes Piers the Ploughman's Crede to show that this expressed the popular belief.

Sacar Cur Backround For Mac

The power of the Apostells they posen in speche For to sellen the synnes for silver other mede And pulchye a pena the purple assoileth And a culpa also, that they may cachen Money other money wothe and mede to fonge. One of the most striking instances of this form of indulgence is the absolutio plenaria a poena et culpa issued by Alexander V. To the members of the council of Pisa, Von der Hardt, Conc. Abaelard, Theol Christ., 31, conjugium non confert aliquod donum sicut cetera sacramenta faciunt sed tamen mali remedium est. Datur propter incontinentiam refraenendam.

Vict., De sacr., II. 3, Migne, p.481, conjugium ante peccatum ad officium, post peccatum ad remedium. Alanus ab Insulis, Reg. Theol., 114, Migne's ed., p. 681, conjugium sacramentum remedii contra incontinentiam. So also, Bonaventura, Brevil., Vl. Aq., Supplem., XLII.

2, Migne, IV. 1084; Summa, LXI. Man hatte Augustinische Formeln und gregorianische Gedanken. 455, praises Thomas' clear treatment of the doctrines of grace, and says he taught them as they are taught in the Catholic systems of dogmatics to-day. Loofs, Harnack, and Seeberg seem to me to go too far in ascribing to Thomas a de-Augustinianizing tendency. His plain statements of the necessity of divine grace and human inability are Augustinian enough.

Passing from the study of Thomas' theory of the sacraments, it is easy to put upon the statements about grace a Pelagian interpretation. The fairer way is to interpret his theory of the sacraments in the light of his teachings on the doctrine of grace.