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.
7. Tuesday after the First Sunday of Lent: In what way did Christ suffer all sufferings
Tuesday after the First Sunday of Lent
Human sufferings can be considered in two lights. First, with respect to their kind. And then, Christ was not supposed to suffer all kinds of sufferings; for many types of sufferings are contrary to one another, such as being burned by fire and being submerged in water. But now we are discussing sufferings of extrinsic origin; for sufferings arising from external causes, such as bodily illnesses, he was not supposed to suffer, as we have said. However, with respect to the genus, he suffered all human sufferings. This is susceptible to a threefold consideration:
1. First, with respect to the people who caused him sufferings. Certain sufferings were inflicted on him by both Gentiles and Jews; by men and women, as shown by the accusing maidens against Peter. He also suffered at the hands of princes and their ministers, and from the common people, as Scripture says (Ps 2:1): "Why did the nations rage and the people plot vain things? The kings of the earth set themselves, and the rulers take counsel together against the Lord and against His Anointed." He also suffered from his disciples and acquaintances, such as Judas, who betrayed him, and Peter, who denied him.
2. Second, the same can be concluded regarding what a man can suffer. Thus, he suffered from his friends, who abandoned him; in his reputation, from the blasphemies spoken against him; in his honor and glory, from the ridicule and contempt hurled at him; in his possessions, when he was stripped of his own clothes; in his soul, from sadness, weariness, and fear; in his body, from injuries and scourging.
3. Third, we can consider him in relation to the members of the body. Thus, Christ suffered, on his head, the crown of sharp thorns; on his hands and feet, the piercing of the nails; on his face, slaps and spit; and throughout his body, scourging. He also suffered in all the senses of the body: in touch, when he was scourged and nailed; in taste, when they gave him gall and vinegar to drink; in smell, when suspended on the gallows, in a place foul from the corpses of the executed, called Calvary; in hearing, wounded by the cries of those who blasphemed and mocked him; in sight, when he saw his mother and the disciple whom he loved weeping.
As for sufficiency, a minimal suffering from Christ would have been enough to redeem the human race from all sins. But, with respect to appropriateness, it was fitting that he should suffer all kinds of sufferings.
III, q. XLVI, a. 5.
(P. D. Mézard, O. P., Meditationes ex Operibus S. Thomae.)
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.
7. Tuesday after the First Sunday of Lent: In what way did Christ suffer all sufferings
Tuesday after the First Sunday of Lent
Human sufferings can be considered in two lights. First, with respect to their kind. And then, Christ was not supposed to suffer all kinds of sufferings; for many types of sufferings are contrary to one another, such as being burned by fire and being submerged in water. But now we are discussing sufferings of extrinsic origin; for sufferings arising from external causes, such as bodily illnesses, he was not supposed to suffer, as we have said. However, with respect to the genus, he suffered all human sufferings. This is susceptible to a threefold consideration:
1. First, with respect to the people who caused him sufferings. Certain sufferings were inflicted on him by both Gentiles and Jews; by men and women, as shown by the accusing maidens against Peter. He also suffered at the hands of princes and their ministers, and from the common people, as Scripture says (Ps 2:1): "Why did the nations rage and the people plot vain things? The kings of the earth set themselves, and the rulers take counsel together against the Lord and against His Anointed." He also suffered from his disciples and acquaintances, such as Judas, who betrayed him, and Peter, who denied him.
2. Second, the same can be concluded regarding what a man can suffer. Thus, he suffered from his friends, who abandoned him; in his reputation, from the blasphemies spoken against him; in his honor and glory, from the ridicule and contempt hurled at him; in his possessions, when he was stripped of his own clothes; in his soul, from sadness, weariness, and fear; in his body, from injuries and scourging.
3. Third, we can consider him in relation to the members of the body. Thus, Christ suffered, on his head, the crown of sharp thorns; on his hands and feet, the piercing of the nails; on his face, slaps and spit; and throughout his body, scourging. He also suffered in all the senses of the body: in touch, when he was scourged and nailed; in taste, when they gave him gall and vinegar to drink; in smell, when suspended on the gallows, in a place foul from the corpses of the executed, called Calvary; in hearing, wounded by the cries of those who blasphemed and mocked him; in sight, when he saw his mother and the disciple whom he loved weeping.
As for sufficiency, a minimal suffering from Christ would have been enough to redeem the human race from all sins. But, with respect to appropriateness, it was fitting that he should suffer all kinds of sufferings.
III, q. XLVI, a. 5.
(P. D. Mézard, O. P., Meditationes ex Operibus S. Thomae.)
quoting nevent1q…de7yTitle 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.
6. Monday after the first Sunday of Lent: Christ was to be tempted in the desert.
Monday after the first Sunday of Lent
“Jesus was in the desert for forty days and forty nights, and he was tempted by the devil” (Mk 1:13)
1. — Christ, willingly, allowed himself to be tempted by the devil, just as he voluntarily surrendered his body to death; otherwise, the devil would not dare to approach him. Now, the devil prefers to tempt the solitary; for, as Scripture says (Ecc 4:12), “if someone is alone, two can resist him.” Therefore, Christ went into the desert, as to a field of battle, to be tempted by the devil in it. Hence Ambrose says that Christ went to the desert deliberately, to provoke the devil. For if he did not come to attack him, that is, the devil, Christ would not have conquered him.
But he adds other reasons, saying that Christ acted mysteriously to free Adam from exile; for he had been cast out of paradise into a desert. To show us, by his example, that the devil envies those who progress in good.
2. — Christ, by going into the desert, exposed himself to temptation. Chrysostom says: “Against the solitary, the devil employs all the strength of his temptation. Therefore, at the beginning, he tempted the woman when he saw her alone without Adam.” However, this does not mean that man should indiscriminately expose himself to temptation.
There are two types of occasion for temptation. One from man's side, as when we do not avoid the near occasions of sin. For such occasions we must avoid, as was said to Lot: “Do not look back or stop anywhere in the plain of Sodom” (Gn 19:17). The other type of occasion comes from the devil, who is always envious of those who strive to be better. And we should not avoid this occasion of temptation. For this reason, Chrysostom says: “Not only was Christ led by the Spirit into the desert, but also all the children of God who possess the Holy Spirit, who do not consent to remain idle, but are anointed by the Holy Spirit to undertake great works; and this, for the devil, is to be in the desert, where there is no sin that he delights in. Also, all good works constitute a desert for the flesh and for the world, because they oppose the inclinations of both.”
Now, giving the devil an occasion for temptation is not dangerous, because the assistance of the Holy Spirit, author of perfect works, is greater than the attack of the envious devil.
III, q. XLI, a. 2.
(P. D. Mézard, O. P., Meditationes ex Operibus S. Thomae.)
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