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.
24. Friday after the III Sunday of Lent: By the Passion we were freed from the penalty of sin.
Friday of the third week of Lent
"He took up our infirmities and carried our sorrows" (Isaiah 53:4)
By the Passion of Christ, we were freed from the charge of the penalty in two ways:
1. First, directly; that is, because the Passion of Christ was a sufficient and superabundant satisfaction for the sins of all humankind; therefore, given the sufficient satisfaction, the charge of the penalty is removed.
2. In another way, indirectly; that is, insofar as the Passion of Christ is the cause of the remission of sin, in which the charge of the penalty is grounded.
However, the condemned are not freed from the penalty, for the Passion of Christ only produces its effect on those to whom it is applied through faith, charity, and the sacraments of faith. Therefore, those condemned to hell, who are not united to the Passion of Christ in the manner we have just mentioned, cannot receive its effect.
And although we have been freed from the penalty of sin, it is nonetheless necessary to impose on the penitents a satisfying penalty; for to benefit from the effect of the Passion of Christ, we must be configured to Christ.
Now, we are sacramentally configured to Him in baptism, according to what the Apostle says (Romans 6:4): We were buried with Him to die to sin through baptism. Therefore, no satisfying penalty is imposed on the baptized, as they are entirely freed by Christ's satisfaction. But since Christ died once for our sins, as Scripture says (1 Peter 3:18), man cannot be configured a second time to the death of Christ through the sacrament of baptism. And for this reason, those who sin after baptism must be in some way likened to Christ, suffering some penalty or suffering that they endure in their person. But this penalty is sufficient, albeit much less than what is deserved for sin, due to the cooperation of Christ's satisfaction.
However, if death, which is the penalty of sin, still persists, it is because the satisfaction of Christ only has effect in us as long as we have been incorporated into Christ, as members to the head. For it is necessary that the members be in accordance with the head. Thus, just as Christ first had grace in the soul with the passibility of the body, and reached the glory of immortality through the Passion, so also we, who are His members, are freed by His Passion from the charge of any penalty. But for this, we must first receive in our souls the Spirit of adoption as children, by which we adhere to the inheritance of the glory of immortality, while we still have a passible and mortal body. But after being likened to the sufferings and death of Christ, we will reach the immortal glory according to what the Apostle says (Romans 8:17): If we are children, we are also heirs; heirs truly of God and co-heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.
IIIa q. XLIX a. 3
(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
24. Friday after the III Sunday of Lent: By the Passion we were freed from the penalty of sin.
Friday of the third week of Lent
"He took up our infirmities and carried our sorrows" (Isaiah 53:4)
By the Passion of Christ, we were freed from the charge of the penalty in two ways:
1. First, directly; that is, because the Passion of Christ was a sufficient and superabundant satisfaction for the sins of all humankind; therefore, given the sufficient satisfaction, the charge of the penalty is removed.
2. In another way, indirectly; that is, insofar as the Passion of Christ is the cause of the remission of sin, in which the charge of the penalty is grounded.
However, the condemned are not freed from the penalty, for the Passion of Christ only produces its effect on those to whom it is applied through faith, charity, and the sacraments of faith. Therefore, those condemned to hell, who are not united to the Passion of Christ in the manner we have just mentioned, cannot receive its effect.
And although we have been freed from the penalty of sin, it is nonetheless necessary to impose on the penitents a satisfying penalty; for to benefit from the effect of the Passion of Christ, we must be configured to Christ.
Now, we are sacramentally configured to Him in baptism, according to what the Apostle says (Romans 6:4): We were buried with Him to die to sin through baptism. Therefore, no satisfying penalty is imposed on the baptized, as they are entirely freed by Christ's satisfaction. But since Christ died once for our sins, as Scripture says (1 Peter 3:18), man cannot be configured a second time to the death of Christ through the sacrament of baptism. And for this reason, those who sin after baptism must be in some way likened to Christ, suffering some penalty or suffering that they endure in their person. But this penalty is sufficient, albeit much less than what is deserved for sin, due to the cooperation of Christ's satisfaction.
However, if death, which is the penalty of sin, still persists, it is because the satisfaction of Christ only has effect in us as long as we have been incorporated into Christ, as members to the head. For it is necessary that the members be in accordance with the head. Thus, just as Christ first had grace in the soul with the passibility of the body, and reached the glory of immortality through the Passion, so also we, who are His members, are freed by His Passion from the charge of any penalty. But for this, we must first receive in our souls the Spirit of adoption as children, by which we adhere to the inheritance of the glory of immortality, while we still have a passible and mortal body. But after being likened to the sufferings and death of Christ, we will reach the immortal glory according to what the Apostle says (Romans 8:17): If we are children, we are also heirs; heirs truly of God and co-heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.
IIIa q. XLIX a. 3
(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