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[1092] cf. IIIa, q. 9, a. 1 (about end).
[1093] Dict. theol. cath., art. "Jesus-Christ, " cols.
1273f. See also "Science du Christ."
[1094] John 8:55
[1095] Denz., nos. 290f.
[1097] He is so called from the monastery of Good Hope in which he
lived. (Tr.)
[1098] Dict. theol. cath., art. "Agnoetes"
[1099] Mark 13:32
[1100] Matt. 24:36
[1101] Denz., nos. 1665f.
[1102] Ibid., nos. 2032-35.
[1103] John 14:6.
[1104] Matt. 23:10; John 3:11; 9:16; 19:37
[1105] John 8:12
[1106] Matt. 16:18
[1107] Ibid., 20:18f.; 26:21f.; 24:5f.;
16:18f.; 28:19f.
[1108] John 1:14
[1109] cf. IIIa, q. 10, a. 2; q. 11, a. 1.
[1110] John 1:14
[1111] Matt. 16:8; Mark 7:17; John 2:24f
[1112] John 1:48; 11:14; Matt. 20:15f.
[1113] Mark 13:32
[1114] Gen. 22:12
[1115] John 13:3.
[1116] Denz., no. 248..
[1117] cf. IIIa, q. 10, a. 2, ad 1
[1118] Such are the comments of St. Basil, Adv. Eunom., Bk.
IV, chap. 3.
[1119] De peccatorum meritis et remissione, Bk. II, chap.
48.
[1120] Ep. ad Sergium, Rouet de Journel, no. 2290
[1121] De fide Orthod., Bk. III, chap. 22. cf.
Journel, no. 2368
[1122] John 1:14
[1123] Denz., nos. 2032-35 Decree Lamentabili
[1124] Proposition 32
[1125] Ibid., 35.
[1126] Denz., nos. 2183-85.
[1127] De revelatione, Bk. II, chap. 4, a. 4; chap.
11, a. 1
[1128] Matt. 24:34
[1129] Ibid., 16:28
[1130] For already Christ gloriously risen from the dead, by divers
apparitions, came forth as victor over the devil, sin, and death in
His kingdom
[1131] cf. Lepin, Jesus Messie et Fils de Dieu, pp.
385-99
[1132] Mark 16:15.
[1133] Matt. 28:19; Luke 24:47
[1134] Mark 13:10
[1135] Matt. 8:24; Luke 13:29; Rom. 11:25f
[1136] Luke 21:24
[1137] Acts 1:7.
[1138] cf. Rouet de Journel, nos. 774, 925, 2072.
[1139] John 2:25
[1140] cf. Salmanticenses, De incarn., disp. 17, dub. 4,
nos. 42, 44; Melchior Cano, Loc. theol., Bk. XII,
chap. 14; S. R. Bellarminus, De anima Christi, Bk. I,
chaps. 1, 8; Suarez, De incarn., disp. 25
[1141] Denz., no. 2183
[1142] John 10:15.
[1143] Matt. 11:27
[1144] John 1:18
[1145] Ibid., 3:31f.
[1146] Ibid., 8:38.
[1147] Ibid., 6:46
[1148] Ibid., 8:14
[1149] Ibid., 16:27f.
[1150] Ibid., 3:13.
[1151] Ibid., 3:12
[1152] Ibid., 17:24.
[1153] Denz. no. 224
[1154] Enchiridion patristicum, nos. 670, 2238, 2239
[1155] Ibid., no. 670
[1156] Ibid., no. 913
[1157] Ibid., nos. 2238f.
[1159] Epist. 147, chap. 13; also Super Gen. ad lit.,
Bk. XII, chap. 27, which is quoted by St. Thomas in IIa
IIae, q. 175, a. 3
[1160] cf. IIIa, q. 9, a. 2, c. (end).
[1161] The Dominicans have translated "oportuit', by
"necessary", but perhaps they mean "necessary" in a broad sense.
(Tr.)
[1162] John 14:6
[1163] Heb. 2:10
[1164] Ibid., chaps. 1, 2.
[1165] Gal. 1:8.
[1166] Plato, speaking of the ideal teacher, says (in his
Banquet, chap. 29): "Do we not think it would be a fortunate
sight, if man had eyes to see the true beauty, the divine beauty, I
mean, pure and clear and unalloyed, not clogged with the pollutions of
mortality and all the colors and vanities of human life? Do you not
think such a man would produce not the semblances of virtues, since He
attains not to the image but to the reality, and since he begets and
feeds upon true virtue, will be made the friend of God and of all
other men, he will be immortal in the highest degree?" But this
finds its verification in Christ already in this life
[1167] The Jews distinguished between three heavens: (1) the
aerial or atmospheric heavens; (2) the astronomical or ethereal
heaven; (3) the spiritual or empyrean heaven where God dwells and
is seen by the angels
[1168] II Cor. 12:2f.
[1169] cf. IIa IIae q. 188, a. 6.
[1170] Ibid., q. 175, a. 3
[1171] Ibid., (about end). cf. P. Sales, O.P., Le
lettere degli Apostoli, II Cor. 12:4.
[1172] See also P. B. Allo, O.P., Commentaire sur la IIe
Ep. aux Corinthiens, 12-4. Allo says that St. Paul was
raised to the highest form of contemplation, and he refers to the
interpretation given by St. Augustine and St. Thomas, having
nothing to say against it, merely remarking that it is not admitted by
Estius and Cornelius a Lapide
[1173] De veritate, q. 18, a. 1
[1174] John 3:34
[1175] Discours sur l'histoire universelle, Part II, chap. 19
[1176] It is in this way that apologetics develops the argument taken
from the sublimity of Christ's doctrine and His manner of preaching.
cf. the author's work De revelatione Bk. II, chap. 8.
[1177] cf. Ia, q. 12, a. 2: "The essence of God cannot be
seen by any created likeness whatever."
[1178] Col. 2:3
[1179] John 8:14.
[1180] Ibid., 16:28f. The expression "I came from the
Father" can signify, indeed, the particular and eternal generation
of the Word, but the following words, "'I came into the world, "
signify the very incarnation of the Word. But Christ says: "I
know whence I came"; therefore He does not believe but sees the
mystery of the Incarnation and His own divine personality
[1181] Ibid., 8:38
[1182] Even the most sublime prophetic illumination and the more
exalted intellectual visions of the mystics do not go beyond the order
of faith.
[1183] Rom. 8:16
[1184] Com. in Rom., 8:16
[1185] Ps. 33:9.
[1186] John 8:14.
[1187] Ibid., 8:38. See St. Thomas, De veritate, q.
18, a. 1.
[1188] cf. IIIa., q. 7, a. 1, 9.
[1189] Ibid., q. 24
[1190] cf. Tabula aurea, under the word "Apostle." Here the
holy doctor shows that the apostles were more perfect than the other
saints, having all knowledge of things pertaining to faith and morals,
inasmuch as this was expedient for the conversion of the world. The
Holy Ghost taught the apostles all truth that was necessary for
salvation, but not all future happenings. The words of the apostles
are the result of intimate revelation received from the Holy Ghost and
from Christ. Therefore they must be retained, because they belong to
the canon of the Scripture, which forbids us to believe that it
contains anything false. God gave the apostles knowledge of the
scriptures and of divers tongues, which men can acquire by study or by
accustoming themselves to speak the language, although they do not
succeed in speaking it so perfectly. But if the apostles were so
illumined concerning divine truth, Christ Himself must have been far
more illumined concerning God's intimate life and more than all
doctors and contemplatives after His time.
[1191] cf. IIIa, q. 34, a. 4
[1192] Denz., no. 224
[1193] Luke 24:26
[1194] cf. IIIa, q. 19, a. 3
[1195] Luke 24:26.
[1196] Matt. 26:38
[1197] cf. IIIa, q. 46, a. 8, c. et ad 3; a. 6, ad
4; q. 84, a. 9, ad 2.
[1198] cf. The Love of God and the Cross of Jesus, I,
189-223. From this plenitude of grace there resulted in
Christ, on the one hand, the light of glory and beatific charity,
and on the other hand, utmost zeal for God's glory and the salvation
of souls, by which He willed most perfectly to fulfill His redemptive
mission by His holocaust on the cross offered with utmost grief of
soul, as a better manifestation of His love for the human race.
[1199] cf. IIIa, q. 46, a. 6, ad 4.
[1200] Comp., theol., chap. 232.
[1201] Col. 2:3
[1202] II Cor. 12:4
[1203] Col. 2:3
[1204] cf. IIIa, q. 15, a. 4
[1205] De veritate, q. 20, a. 3, ad 1.
[1206] cf. IIIa, q. 9, a. 3, c (end).
[1207] Thus the saints even in this life sometimes knew the secrets of
hearts as if they saw another person not only exactly as in the flesh,
but also had complete knowledge of the interior disposition of such a
person, a quasi-photograph of the other person's soul, so that they
could detect whether the acts of such a person were the result of true
or false humility.
[1208] St. Angela de Foligno saw her own soul, just as the angels
see themselves
[1209] Several saints had knowledge that is per se infused concerning
the secrets of hearts, and knowledge of languages that is per accidens
infused.
[1210] Heb. 5:8.
[1211] cf. IIIa, q. 12, a. 2
[1212] Luke 2:52
[1213] cf. III Sent., q. 3, a. 3, quaestiuncula 5 a.
[1214] Luke 2:52.
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