Fabiano on Nostr: Title of the work in Latin MEDULLA S. THOMAE AQUITATIS PER OMNES ANNI LITURGICI DIES ...
Title of the work in Latin
MEDULLA S. THOMAE AQUITATIS PER OMNES ANNI LITURGICI DIES DISTRBUITA, SEU MEDITATIONES EX OPERIBUS S. THOMAE DEPROMPTAE
Compilation and arrangement by
FR. Z. MÉZARD O. P.
NOTE
All titles with an asterisk contain material that is no longer attributed to Saint Thomas Aquinas.
16. Thursday after the II Sunday of Lent: The Passion of Christ Was Accomplished as a Sacrifice
Thursday of the II Week of Lent
I. — A sacrifice, in the proper sense, is that which is made as an honor properly due to God, with the aim of appeasing Him. And for this reason, Augustine says: "Every work done with the aim of uniting us with God in a holy fellowship is truly a sacrifice; that is, a work referred to the good end, whose possession is capable of giving us true happiness.” Now, Christ offered Himself to suffer for us; and the very fact that He voluntarily endured His Passion was exceedingly accepted by God, as it stemmed from the utmost charity. Thus, it is evident that the Passion of Christ was a true sacrifice.
And as Augustine further adds in the same book, "the primitive sacrifices of the saints were varied and numerous signs of that true sacrifice. This unique sacrifice was symbolized by many sacrifices, just as the same reality is designated by numerous words, in order for it to be greatly recommended, without any useless embellishment." But Augustine continues, "We consider four elements in a sacrifice: the one to whom it is offered, who offers it, what is offered, and by whom it is offered. Thus, the same, the only unique and true mediator, reconciling us with God by the sacrifice of peace, had to remain one with the one to whom he offered that sacrifice, bring together in Himself, in a unity, those for whom He offered it, and be simultaneously and identically the offerer and the offering."
II. — It is true that in the sacrifices of the old law, which were a figure of Christ, human flesh was never offered; but this does not imply that the Passion was not a sacrifice. For, although the reality corresponds to the figure in a certain way, it does not correspond totally, since the truth must necessarily surpass the figure. Therefore, and suitably, the figure of this sacrifice, by which the flesh of Christ is offered for us, was the flesh, not of men, but of irrational animals that signified the flesh and Christ. The flesh of Christ is the most perfect of sacrifices for the following reasons:
1) Because, being flesh of human nature, it is suitably offered by men, who take it in the form of a sacrament.
2) Because, being capable of suffering and mortal, it was apt for immolation.
3) Because, being free from sin, it had the efficacy to purify from sins.
4) Because, being the very flesh of the offerer, it was accepted by God because of the charity with which it was offered.
Hence Augustine says: "What offering could men take that would be more suited to them than human flesh? What could be more apt for immolation than mortal flesh? What could be purer to cleanse the vices of mortals than flesh born without the contagion of carnal concupiscence, from a virgin womb? What could be offered and accepted with more grace than the flesh of our sacrifice, made the body of our Priest?"
III, q. XLVIII, a. III
(P. D. Mézard, O. P., Meditationes ex Operibus S. Thomae.)
#God #Deus #Isten #Gott #Jesus #Católico #Catholic #Katholik #katholisch #Katolikus #catholique #Faith #Fé #foi #信仰 #Latin #Latim #Gospel #Evangelho #Evangélium #évangile #Dieu #福音 #日本 #カトリック #Bible #Biblestr #Nostr #Grownostr
quoting nevent1q…tv2qTitle of the work in Latin
MEDULLA S. THOMAE AQUITATIS PER OMNES ANNI LITURGICI DIES DISTRBUITA, SEU MEDITATIONES EX OPERIBUS S. THOMAE DEPROMPTAE
Compilation and arrangement by
FR. Z. MÉZARD O. P.
NOTE
All titles with an asterisk contain material that is no longer attributed to Saint Thomas Aquinas.
15. Wednesday after the II Sunday of Lent: The Passion of Christ Caused Our Salvation as Satisfaction
Wednesday of the II Week of Lent
"He is the propitiation for our sins; and not for ours only, but also for the whole world" (1 John 2:2)
I. Properly speaking, one satisfies for an offense who offers something to the offended that he loves as much or more than he hates the offense. Now, Christ, suffering out of obedience and charity, offered to God a good greater than what was required by the reward of the total offense of humankind. Thus, first, by the greatness of the charity by which He suffered. Second, by the dignity of His life, which He offered in satisfaction, which was the life of God and man. Third, because of the universality of the Passion and the magnitude of the pain assumed. Therefore, the Passion of Christ was a satisfaction not only sufficient but superabundant for the sins of humankind, according to what is said in the Gospel: "He is the propitiation for our sins, and not for ours only, but also for the whole world" (Matthew 20:19).
In truth, it is the sinner who must give satisfaction; however, the head and the members constitute one mystical person. Therefore, the satisfaction of Christ belongs to all the faithful, as to His members. Likewise, when two men are united by charity, one can satisfy for another.
III, q. XLVIII, a. II
II. Although Christ, by His death, has sufficiently satisfied for original sin, it is not inconsistent that the consequences of this sin still remain for those who participate in the redemption of Christ. In effect, that the penalty continues even after the abolition of guilt is something in which there is harmony and utility:
1. In order for there to be conformity between the faithful and Christ, as between the members and the head. Now, just as Christ endured many sufferings until he reached the glory of immortality, it was fitting that His faithful should undergo sufferings until they reach immortality; they bear within themselves the marks of the Passion of Christ, so to speak, to obtain a glory similar to His.
2. For if the men who come to Christ were to receive immortality and impassibility immediately, many men would approach Christ more for these bodily benefits than for spiritual goods, which goes against Christ's intention, who came into the world to lead men, from the love of bodily things, to the love of spiritual things.
3. Lastly, if those who approach Christ became instantly impassible and immortal, this would, in a certain way, compel them to embrace the faith of Christ. This would diminish the merit of faith.
Contr. 4, 55.
(P. D. Mézard, O. P., Meditationes ex Operibus S. Thomae.)
#God #Deus #Isten #Gott #Jesus #Católico #Catholic #Katholik #katholisch #Katolikus #catholique #Faith #Fé #foi #信仰 #Latin #Latim #Gospel #Evangelho #Evangélium #évangile #Dieu #福音 #日本 #カトリック #Bible #Biblestr #Nostr #Grownostr
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