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.
18. Saturday after the II Sunday of Lent: The Passion of Christ Worked Our Salvation as Redemption
Saturday of the II Week of Lent
Scripture says: "Not with corruptible things, like silver or gold, were you redeemed from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot" (1 Peter 1:18). In another place: "Christ has redeemed us from the curse of the law, having become a curse for us" (Galatians 3:13). And what is said of the Apostle "having become a curse for us" means that He suffered for us on the wood. Therefore, by His Passion, He redeemed us. By sin, man was enslaved in two ways:
1. First, by the servitude of sin; for "whoever commits sin is a slave of sin" (John 8:34) and "whoever is defeated is enslaved by the one who has defeated him" (2 Peter 2:19). Now, since the devil defeated man by inducing him to sin, man was made a slave of the devil.
2. Second, regarding the liability to punishment by which man was bound, according to the justice of God. And this is also a form of slavery; for it is typical of the slave to suffer what he does not want, contrary to the free man, who can dispose of himself as he wishes.
Thus, since the Passion of Christ is a sufficient and superabundant satisfaction for sin and for the liability of the human race, His Passion was like a price by which we were delivered from both forms of slavery. Thus, the satisfaction by which we make satisfaction for ourselves or for others is considered a price by which we are redeemed from sin and penalty, according to Scripture: "Redeem your sins by almsgiving" (Daniel 4:24).
Now, Christ made satisfaction, not by giving money or in any similar way, but by giving Himself — the greatest good — for us. Therefore, it is said that the Passion of Christ is our redemption.
Man, by sinning, incurred an obligation both to God and to the devil:
— For, by guilt, he offended God and subjected himself to the devil, by his consent. And thus, because of the guilt, he did not become a servant of God; rather, by turning away from His service, he fell into the slavery of the devil, by God's just permission, due to the offense committed against Him.
— But, regarding the penalty, man primarily incurred an obligation to God, as the supreme judge; and to the devil, as his executioner, according to the Gospel (Matthew 5:25): "Lest your adversary deliver you to the judge, and the judge hand you over to the officer," that is, to the cruel angel of punishment, as Chrysostom interprets. Therefore, although the devil unjustly held, to the extent of his power, the man deceived by his fraud under his yoke, both regarding guilt and regarding penalty, nonetheless, it was just that man should suffer this, by God's permission with respect to guilt, and by the order of the same God with respect to penalty.
Thus, with regard to God, justice demanded that man be redeemed; but not with respect to the devil.
III q. XLVIII, a. IV.
(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.
18. Saturday after the II Sunday of Lent: The Passion of Christ Worked Our Salvation as Redemption
Saturday of the II Week of Lent
Scripture says: "Not with corruptible things, like silver or gold, were you redeemed from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot" (1 Peter 1:18). In another place: "Christ has redeemed us from the curse of the law, having become a curse for us" (Galatians 3:13). And what is said of the Apostle "having become a curse for us" means that He suffered for us on the wood. Therefore, by His Passion, He redeemed us. By sin, man was enslaved in two ways:
1. First, by the servitude of sin; for "whoever commits sin is a slave of sin" (John 8:34) and "whoever is defeated is enslaved by the one who has defeated him" (2 Peter 2:19). Now, since the devil defeated man by inducing him to sin, man was made a slave of the devil.
2. Second, regarding the liability to punishment by which man was bound, according to the justice of God. And this is also a form of slavery; for it is typical of the slave to suffer what he does not want, contrary to the free man, who can dispose of himself as he wishes.
Thus, since the Passion of Christ is a sufficient and superabundant satisfaction for sin and for the liability of the human race, His Passion was like a price by which we were delivered from both forms of slavery. Thus, the satisfaction by which we make satisfaction for ourselves or for others is considered a price by which we are redeemed from sin and penalty, according to Scripture: "Redeem your sins by almsgiving" (Daniel 4:24).
Now, Christ made satisfaction, not by giving money or in any similar way, but by giving Himself — the greatest good — for us. Therefore, it is said that the Passion of Christ is our redemption.
Man, by sinning, incurred an obligation both to God and to the devil:
— For, by guilt, he offended God and subjected himself to the devil, by his consent. And thus, because of the guilt, he did not become a servant of God; rather, by turning away from His service, he fell into the slavery of the devil, by God's just permission, due to the offense committed against Him.
— But, regarding the penalty, man primarily incurred an obligation to God, as the supreme judge; and to the devil, as his executioner, according to the Gospel (Matthew 5:25): "Lest your adversary deliver you to the judge, and the judge hand you over to the officer," that is, to the cruel angel of punishment, as Chrysostom interprets. Therefore, although the devil unjustly held, to the extent of his power, the man deceived by his fraud under his yoke, both regarding guilt and regarding penalty, nonetheless, it was just that man should suffer this, by God's permission with respect to guilt, and by the order of the same God with respect to penalty.
Thus, with regard to God, justice demanded that man be redeemed; but not with respect to the devil.
III q. XLVIII, a. IV.
(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…fh5fTitle 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.
17. Friday after the II Sunday of Lent: The Holy Shroud
Friday of the II Week of Lent
"Joseph, taking the body, wrapped it in a clean linen cloth. And he laid it in his new tomb" (Matthew 27:59)
I. — By this shroud, three things are designated, in a mystical sense:
The most pure flesh of Christ. Made of linen, which whitens with much pressure, the shroud represents the flesh of Christ, which reaches the dawn of resurrection through violence. According to the Gospel: "Christ must suffer and rise from the dead" (Acts 17:3).
The Church, which has no stain or wrinkle. This is what this linen, spun with various threads, represents.
The pure conscience, where Christ rests.
II. — "And he laid it in his new tomb" (Matthew 27:59). The text states at the beginning that the tomb was not his. And it is very fitting that the one who died for the sins of others should be buried in a tomb that belonged to another.
The text says that the tomb was "new," for if other bodies had been laid there, it would not be known which had risen. Another reason is that one who was born of an intact virgin ought to be buried in a new tomb; just as in the womb of Mary, there was no one before or after him, so too in this tomb. Likewise, to signify that Christ dwells by faith, hidden in the renewed soul: "that Christ may dwell in your hearts through faith" (Ephesians 3:17).
And St. John adds, "Now, in the place where He was crucified, there was a garden, and in the garden a new tomb" (John 19:41). It is noteworthy that Jesus, captured in a garden, suffered His Passion and was buried in a garden; as if to signify that, by the virtue of His Passion, we are freed from the sin that Adam committed in the garden of delights; and that it is through Jesus that the Church is consecrated, she, who is like the enclosed garden, from the Song of Songs.
In Matth., XXVII.
(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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