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[1467] Denz., nos. 290-92
[1468] Summa theol., IIIa, q. 19, a. 1, ad 1, ad 2.
[1469] Ibid., q. 17, a. 5
[1470] For He was full of grace and charity, free and a wayfarer
[1471] Denz., nos. 799, 820
[1472] Phil. 2:8f.
[1473] Heb. 2:9.
[1474] Luke 24:26
[1475] John 17:4f.
[1476] Summa theol., IIIa, q. 19, a. 3, c.
[1477] Ibid., Ia IIae, q. 114, a. 5.
[1478] See introduction to q. 18, a. 5, supra.
[1479] See St. Thomas, his com. on Ep. to Heb., chap. 1.
[1480] Denz., no. 122, can. 10.
[1481] cf. Summa theol., IIIa, q. 24
[1482] Ibid., Ia IIae, q. 114, a. 6
[1483] Tabula aurea, nos. 106, 115
[1484] Rom. 5:18
[1485] Eph. 1:3
[1486] John 15:5
[1487] Ibid., 1:16
[1488] Denz., nos. 103f.
[1489] Ibid., no. 197
[1490] Rom. 5:10
[1491] Eph. 2:4.
[1492] Denz., no. 799
[1493] Ibid., no. 820
[1494] Summa theol., IIIa, q. 24, a. 4.
[1495] This means that Christ did not merit the uncreated act by
which God predestined us, but He merited whatever was willed by this
divine act, that is, He merited our predestination not on the part of
God willing, but on the part of the object willed and eternally
willed. Hence St. Thomas says: "God wills this to be as means to
that; but He does not will this on account of that" (Ia, q.
19, a. 5, the end). For example, God wills the effects of our
predestination to be on account of Christ's merits, but He does not
will this, namely, the act of God willing our predestination. The
fundamental reason is, as stated in Ia, q. 19, a. 5, that
there is only one act of will in God, for which no cause can be
assigned in the created order.
[1496] Eph. 1:3.
[1497] Ibid., 1:4
[1498] John 15:15f.
[1499] Com. ad Eph., I, lect. 1. See also St. Thomas'
Com. in Joan., 17:24; also Salmanticenses, De
incarnatione, disp. 28, dub. 8, nos. 93, 98, 99,
102; dub. 9, no. 107, especially no. 109. Also John
of St. Thomas, Com. in Iam, q. 23, a. 5.
[1500] John 17:6
[1501] Such is the common teaching of the Thomists either in their
commentaries on our predestination (cf. in Iam, q. 23, a. 5)
or concerning Christ's predestination as the cause of ours (cf. in
IIIam, q. 24, a. 4).
[1502] cf. IIIa, q. 21, a. 4; also ad 2.
[1503] Rom. 8:29
[1504] cf. IIIa, q. 21, a. 4, ad 2; q. 48, a. 1;
q. 62, a. 5; De veritate, q. 29, a. 7, ad 8 et 13;
also Com. in Joan., 17:24.
[1505] Denz., no. 842, also nos. 803, 809f.
[1506] Panoplia gratiae, Vol. II, tr. 5, c. 20, no.
215.
[1507] Com. in Iam, q. 23, a. 5 (end).
[1508] Com. in IIIam, disp. 28, dub. 9, no. 109;
dub. 8, nos. 93, 102
[1509] Summa theol., IIIa, q. 21, a. 4, ad 2. See also
Billuart's De incarnatione, disp. 22, a. 2
[1510] John 15:5.
[1511] Rom. 5:20
[1512] Acts 4:12
[1513] cf. IIIa, q. 8, a. 4.
[1515] Ibid., q. 34, a. 3
[1516] Heb. 10 5
[1517] Summa theol., IIIa, q. 50, a. 6. It is said to be
by way of causality, as pointed out here: "inasmuch as the Godhead
was not separated from Christ's flesh by death; and therefore,
whatever befell Christ's flesh, even when the soul was separated from
the body, was conducive to salvation in virtue of the Godhead united
to it."
[1518] John 9:4.
[1519] See St. Thomas, Com. in III Sent., d. 18, a.
5.
[1520] cf. IIIa, q. 19, a. 4.
[1521] This reason is not cogent, because for a meritorious act it
suffices that the subject of this free act be still a wayfarer. But
Christ was still a wayfarer in that His soul was still the form of
His passible body; but neither did infused knowledge belong to His
soul inasmuch as it was the form of His passible body. Therefore, if
He could merit by a free act regulated by infused knowledge, so also
He could merit by a free act regulated by the beatific vision.
[1522] John 14:31
[1523] On this subject cf. Billuart and Other commentators of St.
Thomas
[1524] Summa theol., IIIa, q. 47, a. 1. St. Thomas
says in this passage: "'Christ could have prevented His passion and
death. First, by holding His enemies in check, so that they would
not have been eager to slay Him, or would have been powerless to do
so. Secondly, because His spirit had the power of preserving His
fleshly nature from the infliction of any injury, and Christ's soul
had this power, because it was united in unity of person with the
divine Word, as Augustine says (De Trin., IV, chap. 13).
Therefore, since Christ's soul did not repel the injury inflicted on
His body, but willed His corporeal nature to succumb to such injury,
He is said to have laid down His life, or to have died
voluntarily." See also ad 1, 2, 3. Concerning the absolutely
infinite value of Christ's merits, see q. 48.
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