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 organization by
FR. Z. MÉZARD O. P.
NOTE
All titles marked with an asterisk contain material that is no longer attributed to Saint Thomas Aquinas
37. Thursday after the First Sunday of the Passion: The Greatest Sign of Christ's Love
Thursday of the First Week of the Passion
Apparently, the greatest proof of Christ's love for us was His giving His body as food, rather than His suffering for us, since the charity of the Fatherland is more perfect than the charity of the Way. Now, this benefit with which God has graced us, by giving us His body as food, is more akin to the charity of the Fatherland, where we will fully enjoy God, while the Passion to which Christ submitted is more similar to the charity of the Way, where we are exposed to die for Christ. Therefore, the greatest proof of love from Christ would be having given us His body as food, rather than having suffered for us. However, we read in the Gospel (John 15:13): "Greater love has no one than this, than to lay down one’s life for his friends."
Solution: Regarding human love, nothing surpasses the love with which we love ourselves; thus, this love is the measure of all love that we feel for others. Now, the characteristic of the love with which we love ourselves is the desire for good for ourselves. Therefore, love for our neighbor will be all the more evident as we prioritize their benefit over the good we desire for ourselves, as stated in Scripture (Proverbs 12:26): "The righteous should choose his friends carefully, for the way of the wicked leads them astray."
Now, a man desires three particular goods for himself: his soul, his body, and external goods.
To endure some loss of external goods for the sake of another is a sign of love.
To suffer bodily for another, in work or aggression, is an even greater sign of love.
However, to abandon one's soul and die for a friend is the ultimate sign of love.
Thus, by suffering and dying for us, Christ gave us the greatest proof of His love. By giving us His own body as food, He did so without any detriment to Himself. The Passion is the greatest proof of God's love. Therefore, the Eucharist is a memorial and figure of Christ's Passion. Now, the truth supersedes the figure, and reality supersedes the memorial.
The production of the body of Christ in the Holy Sacrament is a figure of the love with which God loves us in the Fatherland; but the Passion of Christ pertains to the very love of God, who has taken us from perdition to lead us to Himself. The love of God is no greater in heaven than it is in the present.
Quodl. V, q. III, a. II.
#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
37. Thursday after the First Sunday of the Passion: The Greatest Sign of Christ's Love
Thursday of the First Week of the Passion
Apparently, the greatest proof of Christ's love for us was His giving His body as food, rather than His suffering for us, since the charity of the Fatherland is more perfect than the charity of the Way. Now, this benefit with which God has graced us, by giving us His body as food, is more akin to the charity of the Fatherland, where we will fully enjoy God, while the Passion to which Christ submitted is more similar to the charity of the Way, where we are exposed to die for Christ. Therefore, the greatest proof of love from Christ would be having given us His body as food, rather than having suffered for us. However, we read in the Gospel (John 15:13): "Greater love has no one than this, than to lay down one’s life for his friends."
Solution: Regarding human love, nothing surpasses the love with which we love ourselves; thus, this love is the measure of all love that we feel for others. Now, the characteristic of the love with which we love ourselves is the desire for good for ourselves. Therefore, love for our neighbor will be all the more evident as we prioritize their benefit over the good we desire for ourselves, as stated in Scripture (Proverbs 12:26): "The righteous should choose his friends carefully, for the way of the wicked leads them astray."
Now, a man desires three particular goods for himself: his soul, his body, and external goods.
To endure some loss of external goods for the sake of another is a sign of love.
To suffer bodily for another, in work or aggression, is an even greater sign of love.
However, to abandon one's soul and die for a friend is the ultimate sign of love.
Thus, by suffering and dying for us, Christ gave us the greatest proof of His love. By giving us His own body as food, He did so without any detriment to Himself. The Passion is the greatest proof of God's love. Therefore, the Eucharist is a memorial and figure of Christ's Passion. Now, the truth supersedes the figure, and reality supersedes the memorial.
The production of the body of Christ in the Holy Sacrament is a figure of the love with which God loves us in the Fatherland; but the Passion of Christ pertains to the very love of God, who has taken us from perdition to lead us to Himself. The love of God is no greater in heaven than it is in the present.
Quodl. V, q. III, a. II.
#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
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 organization by
FR. Z. MÉZARD O. P.
NOTE
All titles marked with an asterisk contain material that is no longer attributed to Saint Thomas Aquinas
36. Wednesday after the First Sunday of the Passion: The Spiritual Tomb*
Wednesday of the First Week of the Passion
The contemplation of heavenly things is represented by the tomb. Thus, concerning the passage of Scripture (Job 3:22): "And they rejoice exceedingly when they find the tomb?", St. Gregory comments: in the contemplation of divine things, the soul, dead to the world, hides itself like a body in the grave and, far from all the turmoil of the age, rests for three days as if by a triple immersion. Those troubled and vexed by the insults of men, upon entering spiritually into the presence of God, no longer feel troubled, according to what the psalmist says (Ps 30:21): "You hide them in the secret place of Your presence from the plots of man."
Three things are necessary for this spiritual tomb in God: that the soul practices virtues, becomes entirely pure and white, and dies radically to the world. All these conditions are mystically present in the burial of Christ.
1. The first is found in St. Mark (14:8), where it is said that Mary Magdalene anointed Jesus' tomb in advance: the precious nard signifies the virtues that have great worth. Nothing in this life is more precious than the virtues. Therefore, the holy soul that wishes to be anointed in divine contemplation must first and foremost receive the balm through the exercise of virtues. Thus, Job says (5:26): "You shall come to the grave at a ripe old age…" — to which the Glossa adds: of divine contemplation — "...as a sheaf of wheat is gathered in its season." — The Glossa again adds: for the time of action has as its reward eternal contemplation; and it is necessary that the perfect man first exercise his soul in virtues in order to then keep it in the granary of rest.
2. The second is also found in St. Mark (15:40), where it is said that Joseph bought a linen cloth, for the linen is a piece that only becomes white through much labor. Hence, it symbolizes the purity of the soul, which can only be attained through much effort. It is written in the Apocalypse (22:11), "He who is righteous, let him be righteous still; he who is holy, let him be holy still." St. Paul said to the Romans (6:4): "Therefore we were buried with Him through baptism, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life," progressing from good to better, by the righteousness of faith, in hope of glory. Thus, men must guard themselves in the tomb of divine contemplation by the brightness of inner purity. Therefore, concerning what is written (Mt 5:8): "Blessed are the pure in heart, for they shall see God," St. Jerome said: the Lord, who is pure, is seen by the pure heart.
3. The third is found in St. John (19:39), when it says, "Nicodemus, who at first came to Jesus by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds." The hundred pounds of myrrh and aloes, with which the dead body is preserved from corruption, signify the perfect mortification of the external senses, by which the soul, dead to the world, remains uncorrupted by vices; according to St. Paul's word (2 Cor 4:16): "Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day," meaning that he becomes increasingly pure from vices by the fire of tribulation.
Therefore, the soul of man must, first of all, die to this world with Christ and then, subsequently, be buried with Him, in the secret of contemplation. St. Paul told the Colossians (3:3): "For you died, and your life is hidden with Christ in God."
From the Humanity of Christ, chapter XLII
(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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36. Wednesday after the First Sunday of the Passion: The Spiritual Tomb*
Wednesday of the First Week of the Passion
The contemplation of heavenly things is represented by the tomb. Thus, concerning the passage of Scripture (Job 3:22): "And they rejoice exceedingly when they find the tomb?", St. Gregory comments: in the contemplation of divine things, the soul, dead to the world, hides itself like a body in the grave and, far from all the turmoil of the age, rests for three days as if by a triple immersion. Those troubled and vexed by the insults of men, upon entering spiritually into the presence of God, no longer feel troubled, according to what the psalmist says (Ps 30:21): "You hide them in the secret place of Your presence from the plots of man."
Three things are necessary for this spiritual tomb in God: that the soul practices virtues, becomes entirely pure and white, and dies radically to the world. All these conditions are mystically present in the burial of Christ.
1. The first is found in St. Mark (14:8), where it is said that Mary Magdalene anointed Jesus' tomb in advance: the precious nard signifies the virtues that have great worth. Nothing in this life is more precious than the virtues. Therefore, the holy soul that wishes to be anointed in divine contemplation must first and foremost receive the balm through the exercise of virtues. Thus, Job says (5:26): "You shall come to the grave at a ripe old age…" — to which the Glossa adds: of divine contemplation — "...as a sheaf of wheat is gathered in its season." — The Glossa again adds: for the time of action has as its reward eternal contemplation; and it is necessary that the perfect man first exercise his soul in virtues in order to then keep it in the granary of rest.
2. The second is also found in St. Mark (15:40), where it is said that Joseph bought a linen cloth, for the linen is a piece that only becomes white through much labor. Hence, it symbolizes the purity of the soul, which can only be attained through much effort. It is written in the Apocalypse (22:11), "He who is righteous, let him be righteous still; he who is holy, let him be holy still." St. Paul said to the Romans (6:4): "Therefore we were buried with Him through baptism, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life," progressing from good to better, by the righteousness of faith, in hope of glory. Thus, men must guard themselves in the tomb of divine contemplation by the brightness of inner purity. Therefore, concerning what is written (Mt 5:8): "Blessed are the pure in heart, for they shall see God," St. Jerome said: the Lord, who is pure, is seen by the pure heart.
3. The third is found in St. John (19:39), when it says, "Nicodemus, who at first came to Jesus by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds." The hundred pounds of myrrh and aloes, with which the dead body is preserved from corruption, signify the perfect mortification of the external senses, by which the soul, dead to the world, remains uncorrupted by vices; according to St. Paul's word (2 Cor 4:16): "Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day," meaning that he becomes increasingly pure from vices by the fire of tribulation.
Therefore, the soul of man must, first of all, die to this world with Christ and then, subsequently, be buried with Him, in the secret of contemplation. St. Paul told the Colossians (3:3): "For you died, and your life is hidden with Christ in God."
From the Humanity of Christ, chapter XLII
(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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