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.
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
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
quoting nevent1q…pwahTitle 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.
14. Tuesday after the II Sunday of Lent: The Passion of Christ Brought About Our Salvation in a Meritorious Way
Tuesday of the II Week of Lent
I. Grace was given to Christ not only as an individual person but as the head of the Church, so that it would flow to its members. Therefore, the works of Christ are related to Him and to His works, just as the works of a man established in grace relate to himself. Now, it is clear that one who, being established in grace, suffers for justice, thereby merits salvation for himself, according to Scripture: "Blessed are those who are persecuted for righteousness' sake." Thus, Christ, through His passion, merited salvation not only for Himself but also for all His members. Indeed, Christ, from the moment of His conception, merited for us eternal salvation. However, from our side, certain impediments constituted an obstacle to obtaining the effect of the preceding merits. Therefore, in order to remove those impediments, Christ had to suffer.
And although Christ's charity did not increase more in the Passion than before, the Passion of Christ had a certain effect that the preceding merits did not have; not because of a greater charity, but because of the nature of the work, which was in accordance with that effect.
III, q. XLVIII, a. I
The members and the head belong to the same person. Thus, since Christ was our head by divinity and fullness of grace, which flows to others, and since we are His members, His merit is not foreign to us, but flows to us through the unity of the mystical body.
III Dist. 18, a. VI.
II. One must know that, although Christ has sufficiently merited through His death for all humankind, each individual must seek the remedy for his own salvation. The death of Christ is like a universal cause of salvation, just as the sin of the first man was a universal cause of damnation. Now, it is necessary that the universal cause be applied to each one in particular so that one may participate in the effect of the universal cause.
Now, the effect of the sin of our first parents reaches every individual through carnal generation; however, the effect of Christ's death comes through spiritual regeneration, by virtue of which man is, in some way, united and incorporated into Christ. And for this reason, it is fitting that each one be regenerated by Christ and that he receive everything for which the virtue of Christ's death works.
(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
nevent1q…azjd