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All Collections > The Ordinatio of John Duns Scotus > Ordinatio. Book 4. Distinctions 8 - 13. > book four. distinctions 8 - 13 > tenth distinction. third part: on the action that can belong to christ existing in the eucharist > question one. whether christ existing in the eucharist could, by some natural virtue, change something other than himself > II. to the initial arguments
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The Ordinatio of John Duns Scotus
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Ordinatio. Book 4. Distinctions 8 - 13.
Book Four. Distinctions 8 - 13
Tenth Distinction. Third Part: On the Action that can Belong to Christ Existing in the Eucharist
Question One. Whether Christ Existing in the Eucharist could, by some Natural Virtue, Change Something Other than Himself
II. To the Initial Arguments

II. To the Initial Arguments

372. To the first argument [n.348] I say that the description of power that is ‘a principle of changing’ needs to be understood as far as concerns the power itself; but many impediments can come up or run together (either on the part of him who has the power or on the part of the object or of the medium), because of which he who has the power cannot issue in act.

373. Now if this gerund ‘changing’ is weighed according to what was said in Ord I d.7 n.212, about the power of generating, I say that it must be understood as far as concerns that power; but it does not follow that nothing could impede the actual changing.

To the second [n.349] I say that the body as it is here is nourished if it is nourished in its natural existence. But it does not follow that     therefore it acts as it is here, because nutrition is only the added generation of a part of the nourished substance, and this added generation can be through the action of the nutritive power either as it is here or as it is elsewhere.

374. Likewise as to the third, about respiration etc     . [n.350], I say that the body of Christ as it is here does not breathe air out or in, for then it would be necessary to posit some air as being here together with the body of Christ under the host. But yet the body of Christ as it is here has a cooled lung as it does elsewhere in its natural existence, because cold caused by the air drawn in there is caused concomitantly here, although not first.16

375. As to the fourth [n.351] I say that the motive power of Christ that is organic and bodily, although it is in the body of Christ as it is here, yet cannot be the principle of his action in the body as it is here, because it requires part next to part, not only in the whole but in reference to the location, so that through the motion of one part it might move in place another part. But that other motive power, the non-organic one, can be in action here as in heaven, and so he can in accordance with it move a body that is next to him, just as an angel could. But nevertheless he cannot move his body as it is here, because his body in this way of being is not subject to any motive power save immediately to divine power, as was said above [n.370].