Existencia de planes técnicos de gestión y mejora forestal en fincas forestales

In De sacramento altaris, William turns more explicitly to the question of how to understand the Fathers’ apparently conflicting sententiae about the body of Christ. From these sententiae, he writes, he finds three ways in which the Fathers speak of it according to layers of sacramentality. A sacrament is a sign of a sacred thing; it “makes something come into the mind.”142 The visible species of bread on the altar makes the faithful think of the physical body of Christ. William emphasizes that the sacramentality of the visible species depends not only on the spoken words of the priest, but on the fact that the bread is broken, laid down, and raised, which call to mind Christ’s death, burial, and

ascension.143 The physical or material flesh of Christ in the sacrament is then received by

141 _{“Le Christ offre et est offert, comme l’homme qui est appelé à s’offrir lui-même mais aussi à rapporter à}

Dieu l’offrande qu’il lui présente. Seul le Christ, grand prêtre du sacrifice universel permet à l’homme d’être, en vérité, le prêtre du sacrifice de sa propre vie” (Rougé, Doctrine et experience, 164–165. “L’eucharistie n’est pas le seul sacrifice que nous ayons à célébrer. C’est par toute notre vie que nous sommes appelés à render à Dieu le culte et la louange qui lui sont dûs. Mais l’eucharistie ouvre la porte et montre le chemin de l’action de grâce véritable. L’eucharistie est le sacrifice visible qui nous introduit dans l’offrande éternelle et invisible de l’amour” (Ibid., 182.

142 _{“Sacramentum enim est sacrae rei signum. Signum autem est, quod praeter speciem quam ingerit, facit}

aliquid in mentem uenire” (Sac alt, X.32–34).

the faithful.But Christ’s body received is also a sacrament of the third sense of the body of Christ, his spiritual body the Church. As William puts it

Indeed that flesh or body must be understood in one way, which hangs on the cross and is sacrificed on the altar; that flesh or body that whoever eats it has life abiding in him in another way; and his flesh or blood which is the church in another way. . . . For this trinity of the body of the Lord must not be understood as other than that body of the Lord, thought of

according to its essence, strength, and effect. For the body of Christ, which is so much in itself, presents itself to all as the food of eternal life, and it truly makes those receiving it faithfully one with it, and by the love of the Spirit and the communion of nature, appears as the head of his body the Church.144

A similar parallel exists, then, between the unity of the persons of the Trinity and the unity of the members of the body of Christ. William writes that the Father and the Son are each in the other, bound together by the Holy Spirit “who exists as such by virtue of his unity of being with you both.”145 Likewise, the Spirit creates and orders the unity that makes those in the Church one among themselves and in God, as sons. The sonship the Spirit brings is not by nature, as with the Son, but by an adoption of grace: “The former birth is not something that happens, nor does it effect a unity; it is itself a oneness in the Holy Spirit. The latter birth, however, has no existence of itself, but comes to being

144 _{“Aliter enim cogitanda est caro illa uel corpus, quod pependit in ligno et sacrificatur in altari; aliter caro}

eius uel corpus, quod qui manducauerit, habet uitam in se manentem; aliter caro uel corpus eius, quod est ecclesia. Nam et ecclesia caro Christi dicitur, ut ibi: Hoc nunc os ex ossibus meis, et caro de carne mea.

Sacramentum hoc, inquit Apostolus, magnum est; ego autem dico, in Christo et in Ecclesia. Non quod

tricorpor a nobis Christus describatur, sicut de Geryone illo ferunt fabulae, cum unum esse corpus Christi testetur Apostolus; sed quodam fidei respectu intellectus uel affectus facit diuersitatem hanc, res uero ipsa simplicitatis suae puram obtinet ueritatem. Haec enim trinitas corporis Domini non est aliud intelligenda quam ipsum Domini corpus, cogitatum secundum essentiam, secundum uirtutem, secundum effectum. Nam corpus Christi, quantum in se est, omnibus se praebet cibum uitae aeternae, et fideliter se sumentes unum uere se cum efficit, et amore spiritus et ipsius consortio naturae, caput exsistens corporis Ecclesiae” (Sac

alt, XIII.25–41).

145 _{“Nostra ergo, ut uideo, in te, uel tua in nobis habitatio nobis caelum est; caelum uero caeli tua aeternitas}

tibi, qua es quod es in teipso, Pater in Filio, Filius in Patre, et unitas qua Pater et Filius unum estis, id est Spiritus sanctus, non quasi aliunde ueniens et medium se faciens, sed coessendo in hoc ipsum existens” (Med, VI.XI.89–94; 128).

through the Holy Spirit, in so far as it is stamped with the likeness of God.”146 This strong doctrine of union with the Trinity through the Spirit—unitas spiritus—is one of the hallmarks of William’s theology. He takes a phrase first used to describe the relations of the Trinity, then the relations of Christians in community in the Church or a monastery, to describe the union of the individual soul with God.147 The semantic field of the phrase captures all levels of unity present in the Eucharist. That unity is perfected in the beatific vision, which will make the faithful like God: “For for the Father to see the Son is to be what the Son is, and vice versa. For us, however, to see God is to be like God. This unity, this likeness is itself the heaven where God dwells in us, and we in him.”148