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[1979] Denz., no. 194.
[1980] Ibid., nos. 794, 800
[1981] Ibid., nos. 286, 993f.
[1982] Ibid., nos. 122f., 286, 319, 323, 462,
794, 799, 809, 820, 1096, 1294f., 1409
[1983] Ibid., nos. 319, 462, 480, 551
[1984] Ibid., no. 323
[1985] cf. ad 3
[1986] Phil. 2:8.
[1987] Denz., no. 1096
[1988] Nicene Creed
[1989] Denz., no. 1294
[1990] II Cor. 4:15
[1991] Denz., no. 795
[1992] Rom. 5:18.
[1993] II Cor. 5:15
[1994] I Tim. 2:4f.
[1995] Heb. 2:9
[1996] I John 2:2
[1997] Enchiridion patristicum, no. 422. See especially texts
from St. Basil, St. Gregory Nazianzen, St. Ambrose, St.
John Chrysostom, St. Augustine.
[1998] Contra Julianum, chap. 4, nos. 8, 24
[1999] De natura et gratia, chap. 43, no. 50
[2000] Denz., no 319
[2001] Rom. 3:25
[2002] Denz., no. 794; I John 2:2..
[2003] cf. IIIa, q. 49, a. 1
[2004] Matt. 16:24
[2005] I Pet. 2:21. cf. II Cor. 4:10; Gal.
5:24; Heb. 5 1; Rom. 8:17; II Pet. 1:10.
[2006] cf. IIIa, q. 49, a. 1-5.
[2007] Ibid., q. 69, a. 3.
[2008] Rom. 5:3f.; II Cor. 4:17
[2009] So St. Thomas has spoken in several places. see the Tabula
aurea of his works, under the heading "satisfaction, " no. 36,
where he says that Christ satisfied sufficiently for the whole human
race, but not efficaciously. cf. IIIa, q. 79, a. 7, ad
2, where he says "Christ's passion benefits all, for the
forgiveness of sin and the attaining of grace and glory, whereas it
produces no effect except in those who are united with Christ's
passion through faith and charity." In the Contra Gentes, Bk.
IV, chap. 55, ad 7, we read "There is sufficient power in the
divine Incarnation for the salvation of all men; but that not all are
saved thereby happens because of their disposition, in that they refuse
to receive in themselves the fruit of the Incarnation, by not abiding
in the incarnate God by faith and charity." Likewise in De
veritate, q. 29, a. 7, ad 4, he remarks: "Christ's merit
was sufficient for the salvation of all men, but it was not efficacious
for all, partly because of free will, partly because of divine
choice, by which the effect of Christ's merits is conferred
mercifully on some, but on others it is withdrawn by God's just
judgment." We find the same formula in his Com. on St. Matthew,
chap. 20 (end); also in his Com. on I Tim., chap. 2,
lect. 1 (end), where he says: "[Christ merited] efficaciously
for some, but sufficiently for all, because the price of His blood is
sufficient for the salvation of all, but it is efficacious only for the
elect, because of the obstacle."
[2010] cf. IIIa, q. 19, a. 4; q. 21, a. 4
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