SECOND ARTICLE: ON THE UNION IN CHRIST THE SAVIOR OF THE GREATEST SUFFERING AND THE BEATIFIC VISION

After the discussion of the problem concerning the motive for the humiliations and very great sufferings of Christ the Redeemer, another very secret aspect of the Passion must be considered, namely, how Christ endured the greatest sufferings, even in the moral order, and at the same time retained the joy of supreme happiness in the beatific vision.

This problem is examined by St. Thomas in four articles,[2076] wherein he asks: Whether Christ endured all sufferings; whether the pain of His passion was the greatest; whether He suffered in His whole soul; whether His entire soul enjoyed blessed fruition during the Passion. We have already discussed these articles, but now the doctrine contained in them must be considered more profoundly, and from a more exalted point of view.

Preliminary Remarks

What makes this whole question so famous is the fact that Christ as man received from the first moment of His conception fullness of grace and charity together with the beatific vision, and hence He always had an ardent desire of most perfectly accomplishing His mission as Redeemer, by offering Himself as a supreme holocaust.

Hence we shall see: (1) that He often expressed this desire during His life; (2) that He endured all kinds of sufferings and the greatest of pain;[2077] (3) that He always had, however, the greatest of peace and happiness;[2078] (4) that the greatest of sadness and the greatest of happiness were compatibly united in Him. Concerning this last inquiry, there are three theories which, as we shall declare, are insufficient. They are: (1) that Christ suffered only in the sensitive part of His soul, which is a grave error; (2) that Christ during His passion refused the joy of the beatific vision; (3) that the greatest of happiness and the greatest of sadness are strictly contraries, and yet they are miraculously united. We shall declare that they are not strictly contraries, but their union is, nevertheless, both a miracle and a mystery, and because of this mystery it followed that Christ was both a wayfarer and a comprehensor.

This whole question must be clarified by the aid of the principle that Christ from the beginning of His human life had absolute fullness of grace from which there resulted on the one hand the light of glory, the beatific vision, and supreme joy, and on the other hand supreme charity, the greatest of zeal for God's glory and the salvation of souls, together with a most ardent desire of most perfectly accomplishing His redemptive mission by the supreme sacrifice of His life through the most perfect immolation of Himself. Hence these two effects that differ in the highest degree, namely, the greatest of joy and the greatest of suffering, originate from the same source, that is, the fullness of grace, and thus they must be intimately reconciled. In fact, we shall see that Christ's most intense suffering was concerned with sin and was in accordance with the intensity of His charity or love for God who is offended, and for souls of sinners; for it was Christ's love for souls that made Him utterly sad at the sin and loss of many souls. St. Thomas says that Christ grieved exceedingly at the sin of the Jews killing Him (cf. IIIa, q. 15, a. 6; q. 46, a. 6). In this most exalted principle, we already clearly see the intimate reconciliation of those things that differ in the highest degree, and that are naturally incompatible.

1) The plenitude of Christ's charity is the cause of His ardent desire for the sacrifice of the cross.

It is a generally accepted principle in theology that, when God immediately entrusts anyone with a very special mission of a divine nature, He demands proportionate sanctity in His legate. For God's works are perfect, especially His own immediate and exclusive operations; in these works there cannot be any deordination or lack of proportion. This principle, especially as it applies to Christ, is a revealed truth, for the Apostle says: "In the dispensation of the fullness of times [God] proposed to re-establish all things in Christ."[2079] The importance of this most certain principle is still more clearly seen if by contrast we examine carefully what more often happens in the regulation of human affairs. Frequently incapable and imprudent persons are placed in very high positions to the detriment of those over whom they must rule. But nothing like this happens to those who, immediately chosen and prepared by God for this special ministry of the supernatural order, are called by Him. To these God gives proportionate grace, so that they may perfectly fulfill their mission, as is clearly seen in the lives of those saints who were founders of religious orders, and in the lives of the apostles. But we find this truth most of all verified in Christ the Savior.

For, as stated above,[2080] Christ had received both in intensity and in extent absolute plenitude of habitual grace and charity, and therefore in accordance with this fullness of charity He ardently desired from the beginning of His earthly life most perfectly to accomplish His mission by the sacrifice on the cross, willed by God for our salvation.

If Daniel the prophet was a "man of desires,"[2081] if to all Christians our Lord said, "Blessed are they that hunger and thirst after justice, for they shall have their fill,"[2082] then certainly Christ Himself had on earth an ardent desire of accomplishing His redemptive mission, no matter what obstacles and persecution He had to encounter, so that even these persecutions might serve the purpose of His mission, which is to be both priest and victim.

Christ's mission is already clearly proclaimed by St. John the Baptist, who says: "Behold the Lamb of God, behold Him who taketh away the sin of the world."[2083]

But this ardent desire of most perfectly completing this sacrifice of Himself on the cross, is expressed by Christ Himself in various ways.

Thus St. Paul, who in one of his epistles speaks of Christ the great high priest and victim, points out the inadequacy of the sacrifices of the Old Law, and says: "For it is impossible that with the blood of oxen and goats sin should be taken away. Wherefore when He cometh into the world He saith: Sacrifice and oblation Thou wouldst not, but a body Thou hast fitted to Me. Holocausts for sin did not please Thee. Then I said: Behold I come. In the head of the book it is written of Me that I should do Thy will, O God.... Then I said: Behold I come to do Thy will, O God."[2084] St. Paul at once adds: "In the which will, we are sanctified by the oblation of the body of Jesus Christ once."[2085] He says "once, " because Christ's bloody sacrifice was accomplished once on the cross, and because the interior oblation of Himself thus made from the beginning continued without interruption, and this offering did not have to be renewed because it was never interrupted. If a perfect religious, after taking vows for life, lives always, so to speak, in a state of actual oblation, a fortiori this is so with Christ Himself.

Truly this oblation never ceased in Christ's soul, and He expressed it in equivalent words in the Garden of Gethsemane, saying: "Not as I will, but as Thou wilt."[2086]

But Christ, between the beginning and the end of His life on earth, clearly expressed this desire of suffering for us; for the Evangelist records Him as saying: "I am come to cast fire on the earth, and what will I but that it be kindled? And I have a baptism wherewith I am to be baptized, and how am I straitened until it be accomplished."[2087] It concerns the baptism of blood, which is the most perfect of all, as St. Thomas shows,[2088] for it is at the same time a sacrifice.

Likewise the desire of the Passion or of the cross is most beautifully expressed in the parable of the good shepherd: "I am the good shepherd. The good shepherd giveth his life for his sheep. But the hireling... seeth the wolf coming... and flieth.... I am the good shepherd... and I lay down My life for My sheep.... No man taketh it away from Me, but I lay it down of Myself.... This commandment I have received of My Father."[2089] Therefore this interior oblation continues without interruption in Christ's will.

Similarly, after Jesus had foretold His sorrowful passion to His apostles, Peter "began to rebuke Him, saying: "Lord, be it far from Thee, this shall not be unto Thee. ' Who turning, said to Peter: "Go behind Me, Satan, thou are a scandal unto Me, because thou savorest not the things that are of God, but the things that are of men. ' "[2090] Unknowingly Peter spoke against the whole economy of salvation, against the infallible disposition of Providence concerning the sacrifice of the cross for the salvation of the human race. Christ again affirms His mission and perfectly wills its accomplishment, notwithstanding the extreme pain of the crucifixion.

In like manner He speaks of taking up the cross in these words: "He that findeth his life [that is, in loving too much the joys of this world] will lose it; and he that shall lose his life [or sacrifice his life for God] shall find it."[2091] To the sons of Zebedee, "Jesus answering said: "You know not what you ask. Can you drink the chalice that I shall drink? or be baptized with the baptism wherewith I am baptized?" They say to Him: "We can." Jesus saith to them: "You shall indeed drink of the chalice."[2092]

Again, after His triumphant entry into Jerusalem, Christ speaks of His glorification by means of the cross, when He says: "The hour is come that the Son of man should be glorified. Amen, amen, I say to you, unless the grain of wheat falling into the ground die, itself remaineth alone; but if it die, it bringeth forth much fruit." A voice therefore came from heaven. "I have both glorified it, and will glorify it again." ... Jesus said to the multitude: "This voice came not because of Me, but for your sakes. Now is the judgment of the world, now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all things to Myself."[2093] This is a beautiful expression of Christ's ardent desire for the passion. The Evangelist at once adds: "Now this He said signifying what death He should die."[2094]

Finally, this ardent desire for the sacrifice of the cross is most clearly expressed on the day before He suffered, when Christ instituted the Sacrifice of the Mass, which is substantially the same as the sacrifice of the cross. As the Evangelist narrates, He said to the apostles: "With desire I have desired to eat this pasch with you, before I suffer."[2095] In other words, I have desired most earnestly to eat this pasch with you, that is, as Eusebius observes, the pasch of the New Testament, which is the Eucharist in which Christ is as a victim; hence He at once afterward said: "I say to you, that from this time I will not eat it, till it be fulfilled in the kingdom of God." "And taking bread, He gave thanks and broke, and gave to them saying: "This is My body, which is given for you. Do this for a commemoration of Me. ' In like manner the chalice also, after He had supped, saying: "This is the chalice, the new testament in My blood, which shall be shed for you."[2096]

Immediately after the supper, on His way to the Garden of Gethsemane, Jesus expresses this same desire, saying: "For the prince of this world cometh and in Me He hath not anything. But that the world may know that I love the Father, and as the Father hath given Me commandment, so do I."[2097]

He also says: "Greater love than this no man hath, that a man lay down his life for his friends."[2098] "Sanctify them [the apostles] in truth.... And for them I sanctify Myself, that they also may be sanctified in truth." In other words, I sacrifice Myself.[2099]

From these different texts it is evident that Christ continually desired the perfect fulfillment of His mission by the sacrifice of the cross. These various passages are also clarified from the teaching on the plenitude of grace and charity in the Savior, as stated above.[2100] This fullness of grace disposed Christ so that He most perfectly desired and efficaciously willed to accomplish His mission of Redeemer and victim by offering Himself as a perfect holocaust, suffering for us all the physical and moral pains of the Passion and crucifixion.[2101] This explains why He willed to suffer sadness unto death for us,[2102] and why "He began to fear and to be heavy,"[2103] in that He willed to suffer this extreme anxiety, so that His sacrifice might be a perfect holocaust, in which the victim is completely destroyed and consumed in God's honor for the remission of sins.[2104]

2) Did Christ endure all kinds of suffering, and even the greatest?

St. Thomas in examining this question shows that "it was not necessary for Christ to endure every kind of suffering, since many are mutually exclusive, as burning, and drowning,"[2105] and it did not become Him to suffer bodily sicknesses.[2106] But He endured all kinds of sufferings, in that: (1) on the part of men, He suffered from all classes, namely, from the Gentiles, the Jews, the rulers, the people, His apostles, as is evident from Judas who betrayed Him, and Peter who denied Him; (2) on the part of those things whereby man can suffer, He suffered from His friends deserting Him, from hunger, by contempts and blasphemies against His honor, in His body, in His soul through extreme sadness and weariness; (3) then He suffered in all parts of His body, from the feet nailed to the cross to the head crowned with thorns.

But was the pain of Christ's passion greater than all other pains?

St. Thomas replies that the pain of Christ's passion was the greatest of all pains in the present life, and this for four reasons: (1) from the quasi-efficient causes of this pain; (2) from the susceptibility of the sufferer; (3) because of the lack of any mitigation of the pain taken in the formal sense; (4) from the end in view, because the pain willed by Christ was to be proportionate for the liberation of the human race, in that the sacrifice of Himself must be a most perfect holocaust.

St. Thomas develops this subject here,[2107] and thus explains the words of the prophet: "Attend and see if there be any sorrow like to my sorrow."[2108]

Reply to second objection. "And so to atone for the sins of all men, Christ accepted sadness, the greatest in absolute quantity, yet not exceeding the rule of reason, " that is, not preventing the use of reason. But, as it was said above, He delivered Himself up fully and most freely to pain for our salvation.

Reply to fourth objection. Christ grieved not only over the loss of His own bodily life, but also over the sins of all others. And this grief in Christ surpassed all grief of every contrite heart, both because it flowed from a greater wisdom and charity, by which the pang of contrition is intensified, and because He grieved at one time for all sins, according to the prophet who said: "Surely He hath carried our sorrows "[2112]

This last text could be developed at length. For Christ grieved not only in the sensitive part of His soul, but in His will motivated by charity. This finds its confirmation in the lives of the saints who offered themselves as victims for certain sinners only, and grieved very intensively for their sins. Thus it was, for example, with St. Catherine of Siena. But Christ not only grieved for the sins of certain sinners, but for those of all men of whatever generation and nation, and for all sins taken together. The chalice about which He said in the Garden of Gethsemane: "Let this chalice pass from Me,"[2113] was the chalice of all human iniquities. He accepted this chalice, so that He might give us another chalice, to wit, the chalice of His most precious blood. These two chalices represent the whole history of the human race, all the abundance of evil and all the superabundance of good.

Moreover, as St. Thomas says in the above-mentioned text, Christ grieved for all sins taken together, so that His grief might exceed the grief of any contrite person whatever, because it was a supernatural detestation not only of certain sins, but of all sins, and moreover because it was the result of greater wisdom and charity. This reason is most evident. St. Thomas says[2114] that contrition is grief of the intellective part of the soul, namely, a displeasure of the will about sin, and is always accompanied by grace and charity; for the soul grieves about sin because of God who is infinitely lovable and loved above all things. There was, indeed, neither contrition nor penance in Christ, because He had never sinned; in fact, He was absolutely impeccable. But there was supreme detestation of sin in the higher part of His soul, and as long as He was both wayfarer and comprehensor, He grieved to the utmost spiritually for the sins of men.

This point is clarified by the following principles.

The just person grieves all the more for sin, the more that person knows its gravity; but nobody knew better than Christ the Savior the quasi-infinite gravity of mortal sin, which practically denies God His dignity of being the ultimate end. If St. Catherine of Siena saw the interior state of souls as regards certain prelates of her time, so as to feel nauseated, then what effect must Christ's knowledge have had upon Him!

Likewise the greater the degree of love which the just person has for God who is offended by sin, the greater is the grief for sin. Sermons are preached about this on the feast day of the Blessed Virgin Mary of Compassion to show how great was her grief for sin. A fortiori, much more did Christ grieve for all sins because of the fullness of His love for God the Father, who is offended by sin, and for souls that through sin lose eternal life. In other words, the fullness of Christ's charity increased in Him to the utmost extent His capacity of suffering for the greatest of evils, which is sin. On the contrary, egotism prevents this holy grief, for the egotist, who lives only a superficial life of soul, grieves only superficially over evils that wound his sensuality or pride.

What has been said establishes how much Christ willed to suffer for us, as the following texts prove: "Surely He hath borne our iniquities and carried our sorrows";[2115] "Who His own self bore our sins in His body upon the tree, that we, being dead to sins, should live to justice";[2116] "He appeared to take away our sins."[2117] Therefore most certainly, as our faith teaches, Christ most vehemently desired to suffer for our salvation even to the death of the cross.

This ardent desire of the cross and supreme happiness of the suffering Christ constitute, as stated, the two principal effects of His fullness of grace to which all other effects can be reduced. They are the two extremes of His interior life.

For Christ's supreme happiness, which consists in the beatific vision, is the nobler element in His human intellect, just as the love of God and peace of mind resulting from this beatific vision constitute what is nobler in His human will. But the ardent desire of Christ for the cross is another aspect of which Christ's life seems to be contrary to what has been said, but it most evidently corresponds to His primary mission of Savior and victim. Thus we have, as L. Chardon says, a beautiful combination of the whole of Christ's interior life.

We must now consider how these two principal effects of Christ's plenitude of grace, although apparently contraries, could simultaneously be present in the Passion.

All these statements pertain more to the teaching of faith than to theology. They transcend it. Yet theology is most useful in showing the subordination of these statements in the body of doctrine. In fact, the principal part of sacred theology is not the deduction of theological conclusions through the medium of a natural premise, but it is the explanation of the truths of the faith and their logical subordination. In the manifestation of this subordination, theology in some manner hides itself; somehow as St. John the Baptist says of Christ: "He must increase, but I must decrease."[2118] This means that sacred theology no longer uses strictly technical terms, but speaks in the words of Sacred Scripture, which are like precious stones logically arranged by it, so that in their subordinate and doctrinal setting they may interact as searchlights. This most exalted part of theology proposes the object of faith in a doctrinal manner, that is, in logical order, and thus it is of great service to contemplation, because thus it prepares for us a general synthesis of the truths wherein we have a view of the whole doctrine of faith, as also a complete and intelligent grasp of it.

3) Christ always retained His supreme happiness even when hanging on the cross.[2119]

We have seen,[2120] that Christ already in this life enjoyed the beatific vision. He says of Himself: "We speak what we know, and we testify what we have seen."[2121] "He that cometh from above is above all.... And what He hath seen and heard, that He testifieth."[2122] But Christ speaks of Himself as man, therefore He sees God as man. This vision is the direct source of His testimony. He has not only faith in His own divinity and personality, but something more than faith, namely, beatific vision or knowledge.

Likewise He says: "No man hath ascended into heaven, but He that descendeth from heaven, the Son of man who is in heaven."[2123] This is the same as saying that the Son of man, still living on earth as man, is already in heaven, or is both wayfarer and comprehensor, as tradition asserts.

Similarly, a short time before His passion, He says: "Father, I will that where I am, they also whom Thou hast given Me may be with Me, that they may see My glory which Thou hast given Me."[2124] The phrase, "where I am, " signifies the termination of this life, or glory.

This is also quite clear from the Transfiguration, which was the sign of Christ's hidden glory in the soul, which He then allowed to have its repercussion on the body, according to the common teaching of the Fathers.

Hence the Holy Office declared (June 7, 1918) that the following proposition cannot safely be taught. "There is no evidence that Christ when on earth had the knowledge of which the blessed or comprehensors have."[2125] To say that this proposition can be safely taught would be an error.

In fact, we have seen[2126] that, if Christ's soul did not have from the beginning the beatific vision but received it later on, then His charity was capable of increase, which is contrary to the teaching of the Second Council of Constantinople, which says: "Christ was not made better by advancing in perfection."[2127] From the first moment of His conception His soul was raised to the highest degree of being, namely, to the being of the Word, and consequently to the highest of all operations, that is, to the beatific vision, which was permanent in Christ continuing during sleep, just as His plenitude of grace was, which resulted from the uncreated grace of union. Thus because of the beatific vision He already enjoyed the utmost happiness.

But there is no reason why the beatific vision should have been interrupted at the moment of His passion and crucifixion. On the contrary, of its nature the beatific vision cannot be lost, and it is measured by participated eternity.

Even the theological reason that St. Thomas advances,[2128] shows that the sublime fitness of the beatific vision in Christ still a wayfarer, especially applies to the moment of His passion and crucifixion. The reason is this, that Christ already in this life had to be the Teacher of all teachers, namely, of the apostles and doctors of the Church, so as to lead the human race to eternal life, which is the vision of God. But what is in potentiality is reduced to act by what is already in act. Therefore it was most of all fitting that Christ, the Teacher of all teachers, in those things that pertain to eternal life, should already have in this life the immediate vision of God or eternal life to which He was to lead men.

But now it must furthermore be said that Christ, during His passion and on the cross, also teaches in a more sublime manner than before, in uttering the following last words of His: "Father, forgive them, for they know not what they do";[2129] "This day thou shalt be with Me in paradise";[2130] "Woman, behold thy son.... Behold thy mother";[2131] "My God, My God, why hast Thou forsaken Me?"[2132] "I thirst";[2133] "It is consummated";[2134] "Father, into Thy hands I commend My Spirit."[2135]

During these last moments, Jesus most sublimely teaches all men, more so than all the apostles, doctors, and saints. He teaches mercy toward those who err, promises the joys of paradise in the near future to those who invoke Him, teaches that the Blessed Virgin Mary is the spiritual mother of all men, and also by His sufferings satisfies the demands of divine justice. In fact, by the words, "It is consummated,"[2136] He teaches that the mystery of redemption is accomplished by the victory of charity gained over sin and the devil.

Therefore, if the beatific vision befitted Christ, inasmuch as already on this earth He was the Teacher of all teachers, it especially befitted Him on the cross, because He never spoke so sublimely as the Teacher and Savior of all as at that time. Thus the martyrs receive special illumination at the time of their martyrdom, as St. Stephen did who "saw the glory of God and Jesus standing on the right hand of God."[2137] Hence no theologian of any importance is quoted as teaching that Christ's beatific vision was interrupted during His passion and crucifixion.

However, some such as Cano, Valentia, Salmeron, and Maldonatus said that Christ had the beatific vision at the time of His death, but renounced beatific joy, so as to suffer sadness for the purpose of man's redemption.

But, as Gonet shows,[2138] this opinion displeases other theologians, and rightly so. The beatific vision and beatific joy are inseparable, because it is impossible for the will to have supreme good presented to it, namely, God clearly seen, and not find joy and complete satisfaction in this. Granted the beatific vision, the created rational being finds complete satisfaction in its love for God, the uncreated Being, and it is not a free act either on the part of the object which specifies it or on the part of the act itself, for it is an absolutely spontaneous act, though it transcends liberty. As St. Thomas teaches: "If the will be offered an object which is good universally, and from every point of view, the will tends to it of necessity, if it wills anything at all."[2139]

Hence St. Thomas,[2140] in the solution of his objection concerning the incompatibility of supreme happiness with supreme sorrow in Christ during His passion, did not deny beatific joy to Him in the summit of His soul, but affirmed it.

It is also clearly evident from the foregoing that Christ often spoke of the utmost peace of mind which He had and which was the normal effect of His fullness of grace. Thus He says: "Peace I leave with you, My peace I give unto you; not as the world giveth, do I give unto you."[2141] Before the Passion He says: "These things I have spoken to you, that in Me you may have peace."[2142] Peace is the effect of charity, and it consists in the tranquility of order of all the affections subordinated to the love of God; it is the union of the powers of the soul subject to God, who is loved above all things. Likewise holy joy is the effect of charity.[2143] Hence in Christ it was in accordance with the fullness of His grace and charity, which He always had.

4) The intimate union prevailing between supreme peace and supreme sadness in Christ's passion.

This union belongs to the very mystery of redemption. It is, as we shall see, a miracle and also an essentially supernatural miracle, being like two united extremes. Hence this intimate union cannot be explained in a natural way. But, as the Vatican Council says, "Reason enlightened by faith, when it seeks earnestly, piously, and calmly, attains by a gift of God some and that a very fruitful, understanding of mysteries."[2144] It attains especially an understanding or contemplation of the above-mentioned union and connection between the virtues in Christ's passion that is most fruitful for the spiritual life of which the Savior is the exemplar.

Our starting point must be the fact affirmed in the Gospel, that although Christ said, "My soul is sorrowful even unto death,"[2145] yet He maintained the utmost peace of mind in the midst of the greatest physical and moral sufferings of the Passion, complete mastery over Himself, and absolute conformity of His will with His Father's will. This is so from the very words uttered by our Lord in the Garden of Gethsemane and during His passion, particularly these last words: "It is consummated,"[2146] and "Father, into Thy hands I commend My spirit."[2147] These last words are a quasi-consecration of the sacrifice on the cross, which therefore would be a true sacrifice even though there had not been a previous Eucharistic oblation at the Last Supper, as commonly taught. It was Calvin, indeed, who chose to see an expression Or desperation in the words, "My God, My God, why hast Thou forsaken Me?"[2148] But these words are manifestly nothing else but the holy and inspired words of the Messianic psalm, wherein we read, on the contrary: "In Thee our fathers have hoped, they have hoped, and Thou hast delivered them.... But I am a worm and no man, the reproach of men and the outcast of the people.... They have dug my hands and my feet. They have numbered all my bones.... But Thou, O Lord, remove not Thy help to a distance from me.... Save me from the lion's mouth.... I will declare Thy name to my brethren, and in the midst of the Church I will praise Thee. You that fear the Lord, praise Him... because He hath not slighted, nor despised the supplication of the poor man.... For the kingdom is the Lord's and He shall have dominion over the nations."[2149] There is no expression of desperation in this Messianic psalm, in which the details of the Passion are most completely given. There is nothing of despair, but it starts with an expression of greatest grief on the part of Christ suffering for the sins of the whole human race, which bring down God's malediction, in accordance with the following words of St. Paul: "Christ hath redeemed us from the curse of the law, being made a curse for us, for it is written: Cursed is every one that hangeth on a tree."[2150] Therefore they are the words of a victim who suffers to the utmost under the curse that is due to sin. But Christ wishes so to suffer because of His utmost charity, and He at the same moment also adores and loves God's infinite justice. Hence almost immediately afterward He says: "It is consummated,"[2151] that is, the holocaust is completed; and then: "Father, into Thy hands I commend My spirit."[2152] These last words evidently are not the words of a despairing and conquered person, but, as stated,[2153] they are the words of consecration in the sacrifice of the cross. They are the words of the conqueror over sin and the devil, who very soon will be, on the Resurrection Day, the conqueror over death that is the result of sin. "It is consummated"[2154] is the expression of peace that has been restored, which is tranquility of order. Christ could say: "I have overcome the world."[2155]

Hence it is thus that St. Thomas and St. Augustine explain these words: "My God, My God, why hast Thou forsaken Me?",[2156] because God left Him to the power of His persecutors.[2157] Thus St. Paul says: "He that spared not even His own Son, but delivered Him up for us all."[2158] And the prophet declares that: "The Lord hath laid on Him the iniquity of us all.... And was pleased to bruise Him in infirmity."[2159]

Hence there is no doubt about the union prevailing between utmost peace and utmost grief during the time of Christ's passion.

Explanation Of This Fact

But how can these two apparently contrary extremes be united in the same soul and at the same moment?

This aspect of the mystery of the redemption was often the object of speculation among theologians and of infused contemplation for mystics. It must be noted, as the Salmanticenses and Gonet report, in commenting on the beatific knowledge of Christ, that some not knowing how to explain this union, devised three insufficient theories that are generally rejected by theologians.

First theory. It is that of Aureolus and those who, as Capreolus reports,[2160] said that Christ suffered only in the sensitive part of His soul; but, as the Salmanticenses observe,[2161] this view is contrary to the common opinion of the Fathers, who said that Christ grieved for the sins of all men, and this grief is evidently in the will, just as contrition is in our will. This is evident, as the Salmanticenses state, from the epistle of Pope St. Agatho to which the Sixth General Council, the Third of Constantinople, referred against the Monothelites, wherein a distinction is drawn between Christ's human spiritual will and His divine will. Hence this theory seems heretical or at least proximately heretical, it being contrary to the general doctrine, in accordance with Scripture and tradition, of the ordinary magisterial teaching of the Church. Aureolus was a nominalist, and the forerunner of William of Occam.

Second theory. It is the view taken by Melchior Cano, Valentia, Salmeron, and Maldonatus. They say that Christ during His passion gave up His beatific joy, which is the normal consequence of the beatific vision. But this opinion, which is contrary to the teaching of St. Thomas,[2162] seems to involve a contradiction, as Gonet says,[2163] for it seems impossible for the will to have the supreme good presented to it, namely, God clearly seen, and not find delight therein, because, granted this immediate vision of God's essence and goodness, as already stated,[2164] the human will as regards this object no longer has either liberty of specification or liberty of exercise.

Third theory. It was proposed by Theophile Raynaud, who said that by God's absolute power, supreme happiness and supreme sadness can miraculously be present at the same time in the same subject, even though these are contraries. But as Gonet says,[2165] this theory does not seem to be reasonable, because this contrariety includes contradiction, if it be of the same object concerning which the will would experience both joy and sorrow. But not even God by His absolute power can cause contradictories to be present at the same time. Almost all theologians admit that this union of utmost grief and utmost joy was miraculous or the result of a miracle by which Christ was both comprehensor and wayfarer, having prevented the overflow of glory into the inferior part of the soul; but a miracle cannot involve a contradiction.

Let us see what St. Thomas says. He has discussed this problem in various articles.[2166] He has most admirably presented the difficulty to be solved, by remarking that "it is impossible to be sad and glad at the same time, as the Philosopher says."[2167] This first objection reads: "It is not possible to be sad and glad at the same time, since sadness and gladness are contraries. But Christ's whole soul suffered grief during the Passion, and His grief was the greatest."[2168] Therefore He could not have at the same time utmost joy.

St. Thomas answers this objection by quoting St. John Damascene, who says: "Christ's Godhead permitted His flesh to do and to suffer what was proper to it."[2169] He explains this assertion as follows: "The whole soul can be understood both according to its essence, which is entirely present in each part of the body and in each of its faculties, or according to all its faculties. If it be understood according to its essence, then His whole soul did enjoy fruition, inasmuch as it is the subject of the higher part of the soul to which it belongs to enjoy the Godhead."[2170] So also as St. Thomas says in the preceding article, Christ's whole soul suffered in the body that suffered, for it is entirely present in the whole body that suffers, and entirely present in each part of the body. "But if we consider the whole soul, as comprising all its faculties, thus His entire soul did not enjoy fruition... because, since Christ was still upon earth, there was no overflowing of glory from the higher part into the lower, nor from the soul into the body. But since, on the contrary, the soul's higher part was not hindered in its proper acts by the lower, it follows that the higher part of His soul enjoyed fruition perfectly while Christ was suffering."[2171] The first part of St. Thomas' explanation is ontological, and the second part is psychological.

Objection. A superficial reading of this text of St. Thomas makes it appear that Christ suffered only in the lower faculties of His soul, or in His sensitive nature, as the nominalist Aureolus thought according to what Capreolus says. But this opinion of Aureolus is contrary to the teaching of the ordinary magisterial authority of the Church, since it declares that Christ grieved even morally for our sins.

Reply. Most certainly this is not what St. Thomas means, for just previously he had said: "Christ grieved... over the sins of all others [men]. And this grief in Christ surpassed all grief of every contrite heart, because it flowed from a greater wisdom and charity."[2172] He grieved also for man's perdition.

It is manifest that this grief does not belong to the sensitive appetite but to the will. In fact, it seems to pertain to the exalted part of the will that is regulated by greater wisdom and deified by charity.

Instance. But then it seems, as Scotus and Suarez contend, that Christ grieved also in the higher reason for the sins of all men, inasmuch as these are contrary to the eternal law which is the object of the higher reason. Likewise, so it seems, He grieved for the eternal perdition of a number of men, according to the higher reason. So say Scotus and Suarez. But St. Thomas teaches in various passages of his works that Christ did not grieve in the higher reason.[2173] These two difficulties, namely, that Christ grieved to the utmost for the sins of all men, but not in His rational will, find their mode of reconciliation in the doctrine of St. Thomas.

Reply. Certainly, as St. Thomas says, "Christ's higher reason did not suffer on the part of its proper object, which is God clearly seen."[2174] But it also appears certain, as Cajetan remarks, that, according to St. Thomas, Christ simply did not grieve in His higher will in what is concerned with eternal truths. The reason is, as Cajetan says,[2175] that Christ's higher reason already in this life was in full possession of the beatific vision, and the blessed do not grieve over sin; although it displeases them, this displeasure is not sadness, because sadness brings on depression and worry, as St. Thomas says.[2176] The angels in heaven do not grieve over sin. How then did Christ grieve to the utmost over the sins of men, yet not in His higher reason? Cajetan replies: "Grief over sin belongs to the lower reason, since the object of such an act is something temporal, namely, an offense against God. Nothing prevents this sadness from being present even when eternal truths are being considered, because the lower reason is regulated by the higher and receives its principles from the higher. According to the nature of their objects, either temporal or eternal, a distinction is drawn between the higher reason and the lower, as St. Thomas says (Ia, q. 79)."[2177]

Cajetan's explanation does not conflict with the teaching of St. Thomas in the above-mentioned texts.[2178] Hence, at least Christ grieved not only in His sensitive nature, but also in His lower reason inasmuch as this was regulated by the higher, that is, He grieved over the sins of all men in that according to His higher reason He realized, better than we do, their infinite grievousness.

Therefore the higher reason, in which Christ did not grieve for sin, is the culmination of the human intellect and will, the summit of the mind. In this summit Christ enjoyed the beatific vision, and thus He saw the most sublime reason why God permits sins, which is the purpose of a greater good, namely, to manifest God's mercy and the splendor of His justice. This He saw most evidently, as the blessed see it, who no longer grieve over sin, for they see the victory of God's mercy and the splendor of His justice,[2179] since they are no more wayfarers.

Christ in this life still grieved for sin, and to the utmost, because He was both wayfarer and comprehensor, and He voluntarily prevented the connatural overflow of glory into the lower reason so that He might abandon Himself to grief.

Doubt. Was this intimate union of utmost joy and utmost grief in Christ a miracle?

As the Salmanticenses observe, this was a miracle, just as when Christ voluntarily and suddenly put an end to the storm on the lake; for in accordance with the natural laws connected with the life of the soul, joy in the higher part of the soul overflows into the lower part, and conversely it is natural for grief in the lower part of the soul to affect the higher. This deprivation of overflow was both voluntary and miraculous, or it was voluntary because of the miracle inasmuch as Christ was both wayfarer and comprehensor. It was both a miracle and a mystery, that is, it was something essentially supernatural and also extraordinary even in the supernatural order, and it pertains to the hypostatic order as a consequence of the Incarnation; for even according to the laws of the supernatural order, permanence of the beatific vision is not given in this life, but only in the next life. If the beatific vision as a transient act, which was probably granted to St. Paul on this earth, was miraculous, a fortiori the permanence of the beatific vision in Christ here on earth was miraculous. This was the consequence of the miracle and mystery of the Incarnation, while Christ was still in some way a wayfarer according to the lower part of His soul before His resurrection and ascension, He was also a comprehensor or at the end of His earthly life as regards the higher part of His soul. Thus Father Monsabre says that Christ, during His passion, was like a mountain peak that is brilliantly illumined by the rays of the sun and remains most perfectly calm, whereas its lower part is very much disturbed by the storm.[2180]

St. Thomas, as the Salmanticenses remark,[2181] admits this miracle in replying to the following objection: "The Philosopher says (Ethics, VII, chap. 14) that, if sadness be vehement, it not only checks the contrary delight, but every delight; and conversely. But the grief of Christ's passion was the greatest as shown above (a. 6); and likewise the enjoyment of fruition is the greatest."[2182]

Reply to second objection. "The Philosopher's contention is true because of the overflow which takes place naturally from one faculty of the soul into another; but it was not so with Christ, as was said above in the body of the article."

In other words, beyond the natural laws connected with the life of the soul, or the miraculous, Christ the wayfarer voluntarily and most freely prevented the overflow of glory from the higher part of the soul to the lower, so that He might abandon Himself more completely to suffering as a voluntary victim offered in holocaust.

Yet I insist. But it seems that there is contrariety and contradiction inasmuch as in the same faculty Christ grieved to the utmost and greatly rejoiced in the same object, namely, His passion, inasmuch as it was fruitful for salvation and the effect of crime. Likewise in the same faculty He grieved to the utmost for the sins of men and rejoiced in the higher good for which sin was permitted.

Reply. This grief and joy were not about the same object considered under the same aspect. Christ grieved for His passion in that it was contrary to His nature, and the effect of the crime of those who killed Him. At the same time, in accordance with the eternal truths in the higher reason, "He rejoiced in this passion, inasmuch as it was, according to God's good pleasure, conducive to God's glory and the salvation of men."[2183] St. Thomas well explains this when the question arises about how the penitent is saddened for his sins and rejoices in his sorrow. In his reply to this objection, he says: "Of sorrow and joy we may speak in two ways: first, as being passions of the sensitive appetite, and thus they can nowise be together since they are altogether contrary to each other, either on the part of the object (as when they have the same object) or at least on the part of the movement, for joy is with expansion of the heart, whereas sorrow is with contraction; and it is in this sense that the Philosopher speaks in Ethics, Bk. IX, chap. 4. Secondly, we may speak of joy and sorrow as being simple acts of the will, to which something is pleasing or displeasing. Accordingly they cannot be contrary to each other, except on the part of the object as when they concern the same object in the same respect, in which way joy and sorrow cannot be simultaneous, because the same thing in the same respect cannot be pleasing and displeasing. [Theophile Raynaud saw the necessity of adverting to this.] If, on the other hand, joy and sorrow, understood thus, be not of the same object in the same respect, but either of different objects, or of the same object in different respects, in that case joy and sorrow are not contrary to each other, so that nothing hinders a man from being joyful and sorrowful at the same time; for instance, if we see a good man suffer, we both rejoice at his goodness and at the same time grieve for his suffering. In this way a man may be displeased at having sinned, and be pleased at his displeasure together with his hope for pardon, so that his very sorrow is a matter of joy. Hence St. Augustine says in De poenitentia, chap. 13: The penitent should ever grieve and rejoice at his grief."[2184]

Thus Christ in His higher reason rejoiced in His passion, inasmuch as it was pleasing to God for the redemption of the human race, as St. Thomas says.[2185] Thus, following our Lord's example, "the apostles went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus."[2186] So St. Ignatius of Antioch rejoiced, when writing to his faithful followers and ardently desiring martyrdom; he said: "By the death of wild beasts, I am to be ground that I may prove Christ's pure bread."[2187] If the desire of martyrdom in St. Ignatius and in many martyrs was so ardent, then what must it have been in Christ, although it was His wish to experience the utmost grief in the Garden of Gethsemane so that He might be more perfectly a holocaust !

So likewise Christ grieved to the utmost for the sins of all men at one time, for "His grief surpassed all grief of every contrite heart, because it flowed from a greater wisdom and charity."[2188] Thus He grieved in His lower reason which was under the direction of His higher reason, whereby God's infinite dignity is known, who is offended by sin. And yet, at the same time, Christ in His higher reason did not grieve over the divine permission of sin, but He rejoiced at the sight of a greater good, for which God permitted the sins of men, that is, He rejoiced in the victory of God's mercy and in the splendor of His justice, or in the supreme victory of the supreme good over sin, the devil, and death.

Thus there is no contradiction in this mystery, which is also a miracle just as the Incarnation is.

As the Salmanticenses say: "Christ's supreme joy was not only that He saw God, but it was also that He realized that the fittingness of His death contributed to the glory of God and the exaltation of His own name. But His utmost sadness concerned the unfitness of His death as regards His human nature considered in itself, and the sins of men inasmuch as these are contrary to God's glory and their redemption. Hence there was no contradiction."[2189] So also says St. Thomas.[2190]

Conclusion

From all that has been said, it is clear that the plenitude of Christ's created grace is the cause of these two apparently contrary effects, which are the two extremes of His interior life. These are, on the one hand, utmost happiness and, on the other, an ardent desire to suffer for us, even to suffer sadness unto death, so that His sacrifice might be complete, a perfect holocaust, and an efficacious manifestation of His love for God the Father for us, because peace, which is tranquility of order, is the effect of charity, whereby God is loved above all things and all things are subordinated to Him. At the same time this love of God in Christ was the principle of His ardent desire to make reparation for the offense, and it was the reason why He grieved to the utmost for sins.

Hence these two effects, namely, peace and utmost sadness, were the result of His love for God the Father.

These effects were likewise the result of His love for us. For Christ's very great love for our souls was certainly the principle of great joy since it prompted Him to say on the cross: "It is consummated,"[2191] namely, the work of the redemption of souls is consummated, the tranquility of order is restored by the victory over sin and the devil, so that Christ could say: "Have confidence, I have overcome the world."[2192]

But on the other hand, this utmost love of Christ for us was the cause of His utmost grief, for our Savior's grief for our sins was proportionate to His love for our souls that are troubled by sin. Hence there is no contradiction in this, but supreme harmony, as when it is said that human liberty remains under the influence of efficacious grace, which does not destroy liberty, but on the contrary actualizes it. In this consists the synthesis of the interior life of Christ the Savior as proposed by Father Louis Chardon, O. P., in his beautiful book.[2193]

Great saints in this life experience to a certain extent this intimate union between utmost grief and joy, especially those who are called to a life of reparation, such as St. Paul of the Cross, founder of the Passionists, who at about the age of thirty-five, after He had attained to the state of transforming union, remained nevertheless for forty-five years in a condition of very great aridity and perplexity of spirit for the salvation of souls, and yet in the midst of this perplexity he maintained a sublime peace, which he imparted to his brethren.[2194]