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.
8. Wednesday after the First Sunday of Lent: The Immensity of the Pain of Christ's Passion
Wednesday after the First Sunday of Lent
"Look and see if there is any sorrow like my sorrow" (Lam 1:12)
Christ, in His passion, truly suffered pain. Both the sensible pain, caused by bodily torments, and the inner pain, caused by the apprehension of evil, which is called sadness. Now, both of these pains were at their maximum in Christ, among the pains of the present life. This can be explained by four reasons.
1. First, by the causes of pain. For sensible pain had as its cause a bodily injury full of bitterness, both because of the general nature of the passion and its kind. For the death of the crucified is extremely bitter, as they are pierced in the most sensitive and nerve-filled places, which are the hands and feet. Moreover, the very weight of the body hanging continuously increases the pain; and the duration of it adds to this, since the crucified do not die right away as those killed by the sword.
As for internal pain, it had the following causes. First, all the sins of the human race, for which He was making satisfaction with His sufferings; for this reason, He seemed to invoke them to Himself by saying: "The cries of my sins" (Ps 21:1). Second, and especially, the guilt of the Jews and others who inflicted the passion upon Him; and especially that of the disciples, who were scandalized by the passion of Christ. Third, also, the loss of the life of the body, which is naturally horrible to human nature.
2. Second, the greatness of pain can be considered relatively to the sensitivity of the sufferer. Thus, His body had the best of compositions; for it was miraculously formed by the work of the Holy Spirit. Because nothing is more perfect than that produced by miracles, and therefore, the sense of touch, which serves to perceive pain, was in Christ extremely delicate. Also, the soul, in its inner powers, apprehended with great efficacy all the causes of sadness.
3. Third, the greatness of Christ's pain in His passion can be considered in terms of the purity of that pain. For, in other sufferers, internal sadness and external pain are mitigated by rational reflection, causing a certain derivation or redundancy of the higher powers to the lower ones. This did not happen in the passion of Christ, for each of the powers was allowed to act within its proper domain, as Damascene says.
4. Fourth, the greatness of Christ's pain can be considered in terms of the act of His passion and His pain being assumed voluntarily, with the aim of delivering man from sin. For this reason, He took on a pain so great that it was proportionate to the greatness of the fruit resulting from it.
Thus, then, from all these causes considered simultaneously, it is clear that the pain of Christ was the greatest of pains.
III, q. XLVI, a. 6.
(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.
8. Wednesday after the First Sunday of Lent: The Immensity of the Pain of Christ's Passion
Wednesday after the First Sunday of Lent
"Look and see if there is any sorrow like my sorrow" (Lam 1:12)
Christ, in His passion, truly suffered pain. Both the sensible pain, caused by bodily torments, and the inner pain, caused by the apprehension of evil, which is called sadness. Now, both of these pains were at their maximum in Christ, among the pains of the present life. This can be explained by four reasons.
1. First, by the causes of pain. For sensible pain had as its cause a bodily injury full of bitterness, both because of the general nature of the passion and its kind. For the death of the crucified is extremely bitter, as they are pierced in the most sensitive and nerve-filled places, which are the hands and feet. Moreover, the very weight of the body hanging continuously increases the pain; and the duration of it adds to this, since the crucified do not die right away as those killed by the sword.
As for internal pain, it had the following causes. First, all the sins of the human race, for which He was making satisfaction with His sufferings; for this reason, He seemed to invoke them to Himself by saying: "The cries of my sins" (Ps 21:1). Second, and especially, the guilt of the Jews and others who inflicted the passion upon Him; and especially that of the disciples, who were scandalized by the passion of Christ. Third, also, the loss of the life of the body, which is naturally horrible to human nature.
2. Second, the greatness of pain can be considered relatively to the sensitivity of the sufferer. Thus, His body had the best of compositions; for it was miraculously formed by the work of the Holy Spirit. Because nothing is more perfect than that produced by miracles, and therefore, the sense of touch, which serves to perceive pain, was in Christ extremely delicate. Also, the soul, in its inner powers, apprehended with great efficacy all the causes of sadness.
3. Third, the greatness of Christ's pain in His passion can be considered in terms of the purity of that pain. For, in other sufferers, internal sadness and external pain are mitigated by rational reflection, causing a certain derivation or redundancy of the higher powers to the lower ones. This did not happen in the passion of Christ, for each of the powers was allowed to act within its proper domain, as Damascene says.
4. Fourth, the greatness of Christ's pain can be considered in terms of the act of His passion and His pain being assumed voluntarily, with the aim of delivering man from sin. For this reason, He took on a pain so great that it was proportionate to the greatness of the fruit resulting from it.
Thus, then, from all these causes considered simultaneously, it is clear that the pain of Christ was the greatest of pains.
III, q. XLVI, a. 6.
(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…782jTitle 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.)
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