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.
25. Sábado depois do III domingo da Quaresma: Pela Paixão fomos reconciliados com Deus
Sábado da terceira semana da Quaresma
«Fomos reconciliados com Deus pela morte de seu Filho.» (Rm 5, 10) Pela Paixão de Cristo fomos liberados do reato da pena de dois modos:
I. — A Paixão de Cristo é a causa de nossa reconciliação com Deus, de dois modos.
Primeiro porque remove o pecado pelo qual os homens são constituídos inimigos de Deus, segundo aquilo da Escritura (Sb 14, 9): Deus igualmente aborreceu ao ímpio e a sua impiedade. E noutro lugar (Sl 5, 7): Aborreces a todos os que obram a iniqüidade.
De outro modo, como sacrifício muito aceito de Deus; assim como perdoamos uma ofensa cometida contra nós quando recebemos um serviço que nos é prestado. Donde o dizer a Escritura (1 Rs 26, 19): Se o Senhor te incita contra mim, receba ele o cheiro do sacrifício. Semelhantemente, o ter Cristo sofrido voluntariamente foi um bem tão grande, que em razão desse bem descoberto em a natureza humana, Deus se aplacou no tocante a qualquer ofensa do gênero humano, contanto que o homem se una com a Paixão de Cristo, segundo a fé e a caridade.
Não se diz que a Paixão de Cristo nos reconciliou com Deus porque de novo nos começasse a amar, pois está na Escritura (Jr 31, 3): Com amor eterno te amei. Mas porque a Paixão de Cristo eliminou a causa do ódio, quer por ter delido o pecado, quer pela compensação de um bem mais aceitável.
IIIa q. XLIX a. 4
II. — Se pensarmos naqueles que O lançaram à morte, a Paixão de Cristo foi verdadeiramente uma causa de indignação. Mas, a caridade de Cristo padecendo foi maior que a iniqüidade dos homens. Por isso a Paixão de Cristo é mais eficaz para reconciliarcom Deus todo o gênero humano que para provocar sua cólera.
O amor de Deus por nós se revela nos seus efeitos. Dizemos que Deus faz participar de sua bondade aqueles que ama. Ora, a maior e mais completa participação na sua bondade consiste na visão da sua essência, pela qual privamos com Ele como amigos, pois a beatitude consiste nesta serenidade. Assim, pode-se dizer simplesmente que Deus ama a quem admite a esta visão, quer pelo dom real, quer pelo dom da causa — como ocorre com aqueles a quem Deus deu o Espírito Santo como penhor desta visão. Pelo pecado, porém, ao homem foi retirada estaparticipação na bondade divina, ou seja, a visão de sua essência; e sob este aspecto, diz-se que o homem estava privado do amor de Deus. Ora, após Cristo ter satisfeito por nós pela sua Paixão, e conseguido que fossemos readmitidos à visão de Deus, diz-se que nos reconciliou com Deus.
2 Dist. 19, q. I, a. 5
(P. D. Mézard, O. P., Meditationes ex Operibus S. Thomae.)
25. Saturday after the III Sunday of Lent: By the Passion we were reconciled with God
Saturday of the third week of Lent
"We were reconciled to God through the death of His Son." (Romans 5:10) By the Passion of Christ, we were freed from the charge of the penalty in two ways:
I. — The Passion of Christ is the cause of our reconciliation with God in two ways.
First, because it removes the sin by which men are made enemies of God, according to what Scripture says (Wisdom 14:9): God equally hated the wicked and his wickedness. And elsewhere (Psalm 5:7): You hate all who do wrong.
In another way, as a very acceptable sacrifice to God; just as we forgive an offense committed against us when we receive a service rendered to us. Hence, Scripture says (1 Samuel 26:19): If the Lord incites you against me, may He accept the offering. Similarly, the fact that Christ suffered willingly was such a great good that because of that good found in human nature, God was appeased regarding any offense of the human race, provided that man unites himself with the Passion of Christ through faith and charity.
It is not said that the Passion of Christ reconciled us to God because He began to love us again, for it is in Scripture (Jeremiah 31:3): I have loved you with an everlasting love. But because the Passion of Christ eliminated the cause of hatred, either by erasing sin or by the compensation of a more acceptable good.
IIIa q. XLIX a. 4
II. — If we think of those who put Him to death, the Passion of Christ was indeed a cause of indignation. However, the love of Christ suffering was greater than the wickedness of men. Hence, the Passion of Christ is more effective for reconciling all mankind with God than for provoking His wrath.
God’s love for us is revealed in its effects. We say that God shares His goodness with those He loves. Now, the greatest and most complete participation in His goodness consists in the vision of His essence, by which we live with Him as friends, for beatitude consists in this serenity. Thus, it can be simply said that God loves those whom He admits to this vision, whether through the real gift or through the gift of the cause — as is the case with those to whom God has given the Holy Spirit as a pledge of this vision. However, through sin, this participation in divine goodness, that is, the vision of His essence, was taken away from man; and in this regard, it is said that man was deprived of the love of God. Now, after Christ satisfied for us through His Passion and achieved our readmission to the vision of God, it is said that He reconciled us with God.
2 Dist. 19, q. I, a. 5
(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
quotingTitle of the work in Latin
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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
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