|
[1824] Rom. 5:10
[1825] Eph. 2:4.
[1826] Denz., no. 799
[1827] Ibid., no. 820
[1828] Rom. 5:19
[1829] Ibid., 3:24
[1830] Eph. 1:5f.
[1831] John 3:14f.
[1832] Phil. 2:9
[1833] John 17:19.
[1834] cf. IIIa, q. 19, a. 4.
[1835] Ibid., q. 52, a. 5
[1836] Ibid., ad 2
[1837] Ibid., q. 69, a. 3, ad 3.
[1838] Ibid., q. 46, a. 3, 4
[1839] Heb. 10:5f.
[1840] John 19:30
[1841] Rom. 5:15f.
[1842] John 1:16
[1843] cf. IIIa, q. 19, a. 4.
[1844] Rom. 8:17.
[1845] cf. IIIa, q. 24, a. 4
[1846] Matt. 27:46
[1847] Ps. 21:2.
[1848] Denz., no. 993
[1849] Ibid., no. 2038
[1850] cf. chap. 1
[1851] John 1:29
[1852] Matt. 20:28
[1853] Ibid., 26:28.
[1854] I Cor. 6:20
[1855] Ibid., 7:20
[1856] I Pet. 1:18f.
[1857] I John 2:2.
[1858] I Cor. 15:3. See also Rom. 3:24f.; Eph.
1:7; 5:2; 1 Tim. 2:6; 4:10; Apoc. 1:5;
5:9. cf. Prat's Theology of St. Paul, II, 311
[1859] Com. in Gal., chap. 2, no. 8.
[1860] De Trinitate, Bk. XIII, chap. 14, no. 18;
chap. XV, no. 19. cf. Rouet de Journel, Index patrist.,
Index theol., no. 419
[1861] Denz., no. 194 (Council of Orange); nos. 794,
800 (Council of Trent).
[1862] Ibid., nos. 122f., 286, 319, 323, 462,
794f., 799, 809, 820, 1096, 1294f.,
1409. Christ accomplished our redemption by way of true vicarious
satisfaction. cf. also J. Riviere, Le dogme de la redemption;
La redemption chez les Peres Grecs, pp. 101-210. La
redemption chez les Peres Latins, pp. 211-78. Le dogme de la
redemption chez St. Augustin; Le dogme de la redemption, etude
theologique; and Dict. theol. cath., art. "Redemption, "
cols. 1932-42
[1863] Ibid., nos. 319, 552, 1019
[1864] Ibid., no. 3051
[1865] Denz., nos. 286, 993f
[1866] Ibid., no. 3051
[1867] Ibid., nos. 711, 790, 794, 796
[1868] Deut. 13:5; 9:26; 21:8
[1869] Acts 7:35
[1870] Denz., no. 1796
[1871] cf. IIIa, q. 46, a. 6
[1872] I John 2:2. See also IIIa, q. 48, a. 1, c
[1873] Supplement, q. 13, a. 2
[1874] Consult Cajetan's commentary on this article
[1875] Redemption, inasmuch as it is willed by God, is indeed by
way of merit, satisfaction, and sacrifice, but absolutely speaking
redemption can be conceived, so it seems, by way of a theandric act,
without pain, satisfaction. and sacrifice each in the strict sense;
because the theandric act of love even of itself is more pleasing to
God than all sins are displeasing to Him. But we human beings
acknowledge the generosity of love only if it be manifested by a
generous acceptance of suffering. Thus it is commonly said that
sacrifice is a real manifestation or proof of true love
[1876] cf. IIIa, q. 69, a. 3, ad 3
[1877] John 3:16.
[1878] Ps. 84-11
[1879] Cf. Ia, q. 20, a. 4, ad 1.
[1880] St. Thomas explained above (q. 47, a. 3) in what
sense "God the Father spared not even His own Son, but delivered
Him up for us all" (Rom. 8:32). He delivered Him up:
(1) by eternally preordaining Christ's passion for the liberation
of the human race; (2) by inspiring Him with the will to suffer for
us and by infusing charity in Him; (3) by not shielding Him from
the Passion, but exposing Him to His persecutors.
[1881] Col. 1:24
[1882] Rom. 8:17
[1883] Summa theol., IIIa, q. 49, a. I, ad 4, and a.
3.
[1884] Ibid., Ia, q. 21, a. 4
[1885] Denz., no. 1796
[1886] cf. Durandus, Com. in III Sent., d. 20, q. 2;
Scotus, Com. in III Sent., d. 19, q. un., no. 7;
G. Biel, Com. in III Sent., d. 19, q. un.;
Lychetus, Com. ad Scotum in III Sent., d. 19, q. un.,
nos. 9-11.
Cf. M. J. Scheeben, Dogmatik, Bk. IV, no. 415, his
judgment on the insufficiency of Scotus' doctrine concerning the
Incarnation.
[1887] Cf. Gulielmus Paris., Cur Deus Homo (before middle);
Alensis, Part III, q. 1, no. 4; St. Thomas, IIIa,
q. 1, a. 2, ad 2; q. 46, a. 6, ad 6; St.
Bonaventure, III Sent., d. 20, a. 1, 2, 3-5
[1888] It must be noted that for Thomists, in the order of grace and
glory, several of these operations are of intrinsic value, such as
intrinsically efficacious grace, happiness of heaven which is
intrinsically impossible to lose; whereas, on the contrary, in the
opinion of certain theologians, these have only an extrinsic value.
The reason for this difference of opinion is that in these questions
the Thomists consider, not only the fact itself, but the nature of
this fact or act, or divine gift
[1889] Heb. 9:12
[1890] I Pet. 1:18
[1891] Isa. 1:6.
[1892] Denz., nos. 550-52. Bull Unigenitus Dei Filius.
[1893] Ibid., no. 550
[1894] Summa theol., IIIa, q. 1, a. 2, ad 2.
[1895] Ibid., q. 46, a. 6, ad 6
[1896] Ibid., 6th obj
[1897] Ibid., ad 3
[1898] Gen. 4:14
[1899] Thus it is generally said that it is objectively more
meritorious to teach theology from love for God, than equally from
love for God to perform some manual work; but personally it is more
meritorious to do manual work with great love for God, than to teach
theology with very little love for God
[1900] I Tim. 2:5f
[1901] Denz., no. 799
[1902] Rom. 5:20
[1903] Com. in Rom., Hom. 10. cf. Rouet de Journel,
Enchiridion patristicum, nos. 421f., for testimony of several
other Fathers
[1904] cf. IIIa, q. 48, a. 2, c
[1905] I John 22. cf. Denz., no 795
[1906] "Ex parte formae" here means those elements that constitute
justice truly as such, just as body and rational soul truly constitute
the nature of man. (Tr.)
[1907] Vasquez, in IIIam, disp. 3, c. 1f. Molina, in
lam, q. 21, a. 1; Lugo, De mysterio incarnationis, disp.
3, sect. 1, no. 4; L. Billot, De Verbo incarnato, thesis
53.
[1908] cf. Cajetan, in IIIam, q. 1, a. 2.
Salmanticenses, De incarnatione, disp. 1, no. 214. See also
Capreolus, Ferrariensis, Alvarez, John of St. Thomas, and
others in their commentaries on St. Thomas. Among texts from St.
Thomas, cf. IIIa, q. 1, a. 2, ad 2; q. 48, a. 2.
Also St. Bonaventure, in III Sent., disp. 20, q. 5.
[1909] Suarez (disp., IV, sect. 3, no. 11) says about
this opinion of the Thomists: "I consider it so certain that the
contrary opinion seems neither probable nor pious nor sufficiently
consistent with the faith."
[1910] Ethics, V, 2.
[1911] cf. IIIa, q. 20, a. 2
[1912] Ibid., q. 48, a. 2, c.
[1913] I Cor. 6:20
[1914] See infra, chap. 34.
[1915] cf. IIIa, q. 48, a. 2, c.
[1916] So says A. Sabatier, La doctrine de l'expiation et son
evolution historique, pp. 37, 97f. So also Loisy,
L'evangile et l'Eglise, chaps. 3 and 4.
[1917] Denz., no. 122; Eph. 5:2
[1918] Ibid., no. 938. On the priesthood of Christ, cf.
IIIa, q. 22
[1919] Isa. 53:4f.
[1920] Ibid., 53:10
[1921] Eph. 5:2
[1922] I Cor. 5:7.
[1923] II Cor. 5:21
[1924] Rom. 3:25
[1925] Ibid., 5:9.
[1926] Titus 2:14
[1927] Heb. 4:14
[1928] Ibid., 5:1.
[1929] Ibid., 9:11f.
[1930] Ibid., 9:28
[1931] Ibid 10:14
[1932] See Rouet de Journel's Enchir. patrist., nos.
416-18
[1933] Eph. 5:2
[1934] cf. IIIa, q. 48, a. 3. c
[1935] Ibid., IIa IIae, q. 85
[1936] Ibid., IIIa, q. 47, a. 1, 2
[1937] Com. in IIIam, p. 367
[1938] De Trinit., Bk. IV, chap. 14
[1940] cf. I Pet. 6:1f.
[1941] Denz., no. 940
[1942] Mysterium fidei, pp. 101-6; also Esquisse du mystere
de la foi, pp. 9, 13
[1943] cf. E. Hugon, Revue thomiste, July-September,
1922. See refutation of Father de la Taille's theory in
Lepin's L'idee du sacrifice de la Messe, pp. 688-90, also
A. Michel, Dict. de theol. cath., art. "Messe, " cols.
1245f.
[1944] Luke 23:46
[1945] Denz., no. 938
[1946] Matt. 1:21
[1947] John 1:29.
[1948] Mark 10:45
[1949] John 12:31.
[1950] Col. 1:13f.
[1951] Ibid., 2:13f.
[1952] Heb. 2:14
[1953] Rom. 6:23.
[1954] Rouet de Journel, Enchiridion patrist., nos. 413,
420
[1955] John 8:34
[1956] II Pet. 2:19
[1957] cf. IIIa., q. 48, a. 4, c.
[1958] Denz., no. 799
[1959] cf. Rouet de Journel, op. cit., no. 420
[1960] Col. 2:24.
[1961] Acts 4:12
[1962] Rom. 3:23; cf. Ibid., 5:12, 19; see also
Gal. 3:13, 22; II Cor. 5:14; 1 Tim. 2:6
[1963] Heb. 2:10
[1964] cf. ad 2.
[1965] Com. in IV Sent., d. 20, a. 1, quaestiuncula prima
[1966] Denz., nos. 552, 757, 1471, 3051
[1967] Thus the just person can merit de congruo (fittingly), the
conversion of a sinner, as St. Monica merited the conversion of
St. Augustine. See also Ia IIae, q. 114, a. 6.
[1968] Com. in IV Sent., d. 20, a. 1, quaestiuncula Ia.
See also Cajetan's Com. in Ep. ad Gal., 120, and his
treatise De fide et moribus contra Lutherum, chap. 9, translated
by Em. Mersch, S.J., in his "Le corps mystique, " Etude de
theol. historique, II, 275.
[1969] cf. Ia IIae, q. 114, a. 6, c.; Heb. 2:10
[1970] Col. 1:24
[1971] Com. in. Ep. ad Col.
[1972] Denz., no. 3034
[1973] Ibid., note 4
[1974] The Blessed Virgin Mary congruously merited the liberation
and the reparation of the human race, whereas the other saints
congruously merited the application of this liberation and reparation to
this particular person, as St. Monica to St. Augustine. Thus it
is said that the Blessed Virgin Mary congruously merited the
objective redemption of the human race, not indeed redemption taken in
the active sense, for this is a theandric act of Christ the Redeemer
but the effect of this redemption. Christ had a condign right to this
effect, and the Blessed Virgin Mary a congruous right to the same.
The application of objective redemption to Peter or to Paul is called
subjective redemption, namely, of this particular man or the other.
[1975] cf. IIIa, q. 13, a. 2
[1976] Ibid., q. 8, a. 1, ad 1; q. 43, a. 2; De
veritate, q. 27, a. 3
[1977] I Cor. 1:25
[1978] cf. IIIa, q. 49, a. 1 (end).
|
|
