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[2095] Luke 22:15
[2096] Ibid., 22:16f.
[2097] John 14:31.
[2098] Ibid., 15:13
[2099] Ibid., 17:17, 20.
[2100] cf. IIIa, q. 7, a. 9-13
[2101] Christ willed that certain martyrs at the moment of their
martyrdom should experience the greatest joy that would lessen the
pain, as in the case of St. Lawrence, St. Ignatius of Antioch,
and St. Andrew: but Christ Himself willed to experience "sorrow
even unto death" (Matt. 26:38) so that His sacrifice might be
more perfect and meritorious.
[2102] Matt. 26:38
[2103] Mark 14:33
[2104] cf. Louis Chardon, O.P., La Croix de Jesus, chap.
5, wherein he says: "The plenitude of grace that belongs properly
to Jesus, as head of His mystical body, causes in His soul a desire
for the cross, " (pp. 46-52).
[2105] cf. IIIa, q. 46, a. 5, 6
[2106] Ibid., q. 14, a. 4.
[2107] Ibid., q. 46, a. 6.
[2108] Lam. 1:12
[2109] cf. IIIa, q. 46, a. 6, first reason
[2110] Ibid., second reason.
[2111] Ibid., fourth reason
[2112] Isa. 53:4
[2113] Luke 22:42
[2114] cf. IIIa, q. 84, a. 9; q. 85, a. 1
[2115] Isa. 53:4
[2116] I Pet. 2:24.
[2117] I John 3:5
[2118] John 3:30
[2119] cf. IIIa, q. 46, a. 7, 8
[2120] Ibid., q. 9, a. 2.
[2121] John 3:11.
[2122] Ibid., 3:31f.
[2123] Ibid., 3:13.
[2124] Ibid., 17:24
[2125] Denz., no. 2183
[2126] cf. IIIa, q. 9, a. 2; q. 10.
[2127] Denz., no. 224
[2128] cf. IIIa, q. 9, a. 3
[2129] Luke 23:34
[2130] Ibid., 23:43
[2131] John 19:36f.
[2132] Matt. 27:46
[2133] John 19:28.
[2134] Ibid., 19:30
[2135] Luke 23:46
[2136] John 19:30
[2137] Acts 7:55.
[2138] Clypeus theol., de Incarn., disp. XVI, a. 1,
solv. obj., no. 14.
[2139] Summa theol., Ia IIae, q. 10, a. 2; see also
Ibid., q. 5, a. 4.
[2140] Ibid., IIIa, q. 46, a. 8 ad 1.
[2141] John 14:27.
[2142] Ibid. 16:33.
[2143] cf. IIa, IIae, q. 28, 29
[2144] Denz., no. 1796
[2145] Matt. 26:38
[2146] John 19:30
[2147] Luke 23:46.
[2148] Matt. 27:46
[2149] Ps. 21:5f.
[2150] Gal. 3:13
[2151] John 19 30.
[2152] Luke 23:46
[2153] See p. 785
[2154] John 19 30
[2155] Ibid., 16:33
[2156] Luke 23:46
[2157] cf. IIIa, q. 47, a. 3
[2158] Rom. 8:32
[2159] Isa. 53:6, 10.
[2160] Com. in IIIam, d. 16, q. 1, a. 2
[2161] Loc. cit.
[2162] cf. IIIa, q. 46, a. 8
[2163] Com. in IIIam, q. 46, a. 8.
[2164] See p. 783
[2165] Clypeus theol., disp. 16, a. 1, no. 14
[2166] cf. IIIa, q. 46, a. 7; also q. 9, a. 2. See
also Salmanticenses, Gonet, and Cajetan in their commentaries on
these articles.
[2167] cf. IIIa, q. 46, a. 8, 1st obj. See also
Aristotle's Ethics, Bk. XIV, chap. 4
[2168] 1st obj
[2169] De fide orthod., Bk. III, chap. 15
[2170] cf. IIIa, q. 46, a. 8
[2171] Ibid., a. 8, c.
[2172] Ibid., a. 6, ad 4
[2173] cf. De veritate, q. 26, a. 9, ad 7; Compend.
theol., chap. 232. He had said in De veritate, q. 26, a.
9, ad 7: "The rational will regarded Christ's passion only as it
concerned eternal truths, and according to these the will rejoiced in
the Passion inasmuch as it was pleasing to God." See also Quodl.
VII, a. 5, and III Sent., d. 15, q. 2, a. 1; q.
3, a. 3, q. 2. Also in Compend. theol., chap. 232, he
said: "Christ's soul enjoyed the perfect vision of God. Therefore
in the rational will of Christ's soul, whose particular
function... is to contemplate and take counsel concerning eternal
truths, there was nothing adverse or repugnant therein, which would
give rise to any suffering detrimental to it.... Christ suffered
sadness inasmuch as He knew there was imminent danger of guilt or
punishment for those whom He loved because of His charity. Hence He
grieved not only for Himself, but also for others. And because the
love of one's neighbor belongs in a certain way to the higher reason,
inasmuch as one's neighbor from charity is loved for God's sake, yet
Christ's higher reason could not feel sad about the defects of His
neighbors as it is possible for us to be sad. Because Christ's
higher reason fully enjoyed the beatific vision, and so He apprehended
that whatever pertains to the defects of others, inasmuch as this is
included in divine wisdom, is fittingly ordained for some purpose, and
inasmuch as anyone is permitted to sin and will be punished for the
sin. Therefore neither Christ's soul, nor the souls of any of the
blessed, who see God, can feel sad about the defects of others here
on earth. But such is not the case with wayfarers, who as yet do not
see the purpose of divine wisdom. These also according to the rational
will are saddened at the defects of others, when they think that it
belongs to God's honor and the exaltation of the faith, that some be
saved, who nevertheless will be lost. Thus, therefore, such a
person grieves according to the senses, imagination, and sensitive
will for those who will be lost, but rejoices according to the rational
will, inasmuch as these defects are referred to the ordering of divine
wisdom. Therefore it could happen that Christ's sensitive will
shrank from something that His rational will desired; yet there was no
contrariety of appetites in Him, or rebellion of the flesh against the
spirit..., but Christ permitted each of His lower faculties to be
moved in its own way, as was becoming to Him."
[2174] Summa theol., IIIa, q. 46, a. 7, c. and ad 2
[2175] Com. in IIIam, q. 46, a. 7, no. 6.
[2176] Summa theol., Ia, q. 113, a. 7
[2177] Com. in IIIam, loc. cit.
[2178] De veritate, q. 26, a. 9, ad 7; Compend. theol.,
chap. 232.
[2179] St. Thomas says: "Angels do not grieve, either for sin or
for the pains inflicted on men. For grief and sorrow, according to
St. Augustine, are for those things which occur against our will.
But nothing happens in the world contrary to the will of the angels and
the other blessed, because their will cleaves entirely to the ordering
of divine justice; while nothing happens in the world except what is
effected or permitted by divine justice. Therefore, simply speaking,
nothing occurs in the world against the will of the blessed....
Therefore, universally and absolutely speaking, the angels do not
will sin and the pains inflicted on its account; but they do will the
fulfillment of the ordering of divine justice in this matter, in
respect to which some are subjected to pains and are allowed to fall
into sin." To quote Cajetan again (Com. in IIIam, q. 46,
a. 7, no. 6): "'sin displeases the blessed, but this
displeasure is not sadness, because this sadness adds to the
displeasure, depression, and worry that afflict the nature." See
note 163 concerning what St. Thomas says in his Compend.
theol., chap. 232: "Christ's higher reason fully enjoyed the
beatific vision, and so He apprehended whatever pertains to the
defects of others, inasmuch as this is included in divine wisdom, is
fittingly ordained for some purpose, and inasmuch as anyone is
permitted to sin and will be punished for the sin."
Cf. Xenia thomistica, II, 349-491, by Fr. Sadoc
Szabo, O.P. De scientia beata Christi, especially the part that
treats of the compatibility of the simultaneous presence in Christ of
utmost joy and utmost grief, pp. 432-48.
[2180] cf. Salmanticenses, De incarnatione, disp. XVII,
dub. 4, no. 47, who say: "The prevention of the overflow of
joy (in the higher reason) was against the connatural consent of these
parts (of the soul) and was a miracle. Hence the union of utmost joy
and utmost sadness in Christ is miraculous, at least according to our
previous supposition; just as proportionately is the case with the
union of the state of comprehensor and wayfarer in the same Christ."
[2182] Summa theol., IIIa, q. 46, a. 8, 2nd obj
[2183] cf. Compend. theol., chap. 232
[2184] cf. IIIa, q. 84, a. 9, ad 2.
[2185] Compend. theol., chap. 232
[2186] Acts 5. 41.
[2187] Ignatius to Romans, no. 4.
[2188] cf. IIIa, q. 46, a. 6, ad 4.
[2189] cf. De incarnat., disp. XXII, dub. 4, no. 47.
[2190] cf. IIIa, q. 15, a. 6, ad 3. See also Cajetan,
Gonet, Billuart, S. Szabo, loc. cit.
[2191] John 19:30
[2192] Ibid., 16:33.
[2193] cf. La Croix de Jesus (ed. 1937).
[2194] cf. Oraison et ascension mystique de Saint Paul de la
Croix, by Father Cajetan of the Name of Mary, C. P.
[2195] John 16:33.
[2196] Com. in Joan. 2:16.
[2198] John 12:32.
[2199] Rom. 5:18f. See also St. Thomas, Com. on Romans.
[2200] cf. IIIa, q. 69, a. 3, ad 3.
[2201] Ibid., c.
[2202] John 1:29.
[2203] Acts 2:41
[2204] Ibid., 2:38.
[2205] Eph. 2:38
[2206] Col. 2:13
[2207] Luke 10:27
[2208] I John 5:4f.
[2209] John 12:31f.
[2210] Ibid., 13:27
[2211] Com. S. Thomae in Joan. 12:21.
[2212] I John 3:8
[2213] Col. 2:13 ff.
[2214] Eph. 6:10.
[2215] Apoc. 12:1f.
[2216] Ibid., 14:1f.
[2217] Ibid., 19:11-22:9
[2218] Ibid., 19:16.
[2219] Ibid., 22:13.
[2220] Dan. 2:34f.
[2221] Ibid., 2:44.
[2222] I Pet. 2 7; Ps. 117:22; Isa. 8 14.
[2223] 1 Cor. 1:23f.
[2224] Phil. 2:8f.
[2225] Exorcismus, Rit. Rom., Titulus XI, chap. 3.
[2226] Summa theol., IIIa, q. 49, a. 1
[2227] Ibid., a. 2
[2228] Matt. 12:39f.; 16:21; 17:22; 20:19;
Luke 11:29; 18:33; Mark 8:31; 9:30; 10:34;
14:28; John 2:19
[2229] Acts 2:32f.; 17:31; I Cor. 15:5f.
[2230] I Cor. 15:13f.
[2231] Ibid., 15:14f.
[2232] Ibid., 15:17
[2233] Rom. 4:25.
[2234] P. G., LXI, 335.
[2235] P. G., CXXIV, 759
[2236] Ibid., CXVIII, 867.
[2237] "La resurrection du Christ devant la critique contemporaine,
" Science et foi, pp. 1-6
[2238] Studia Paulina, p. 62. Father Voste gives a good
explanation of St. Pauls' words: "If Christ be not risen again,
your faith is vain" (I Cor. 15:14); "vain" (Greek kene)
not only means without foundation, but it also signifies "empty, "
which means that there is no purpose to our faith in Christ the
Savior.
[2239] Rom. 5:12.
[2240] Ibid., 6:23.
[2241] Ibid., 8:10
[2242] St. Peter says: "Whom God hath raised up, having loosed
the sorrows of hell as it was impossible that He should be holden by
it" (Acts 2:24). This means that it was impossible for Christ
to be held in the bonds of death, for then He would have been
conquered by death, instead of being its conqueror
[2243] John 16:33.
[2244] Contra Gentes, Bk. IV, chap. 79; Rom. 5:17
[2245] See Appendix: The definability of the Blessed Virgin
Mary's Assumption
[2246] John 6:40, 44, 55
[2247] I Cor. 15:22, 26, 54, 57.
[2248] Contra Gentes, Bk. IV, chap. 82
[2249] Apoc. 21:4.
[2250] Oration "Veneranda, " for Assumption, now abrogated.
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