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Objection 1: It would seem that Christ ought not to have suffered
on the cross. For the truth ought to conform to the figure. But in
all the sacrifices of the Old Testament which prefigured Christ the
beasts were slain with a sword and afterwards consumed by fire.
Therefore it seems that Christ ought not to have suffered on a cross,
but rather by the sword or by fire.
Objection 2: Further, Damascene says (De Fide Orth. iii)
that Christ ought not to assume "dishonoring afflictions." But
death on a cross was most dishonoring and ignominious; hence it is
written (Wis. 2:20): "Let us condemn Him to a most shameful
death." Therefore it seems that Christ ought not to have undergone
the death of the cross.
Objection 3: Further, it was said of Christ (Mt. 21:9):
"Blessed is He that cometh in the name of the Lord." But death
upon the cross was a death of malediction, as we read Dt.
21:23: "He is accursed of God that hangeth on a tree."
Therefore it does not seem fitting for Christ to be crucified.
On the contrary, It is written (Phil. 2:8): "He became
obedient unto death, even the death of the cross."
I answer that, It was most fitting that Christ should suffer the
death of the cross.
First of all, as an example of virtue. For Augustine thus writes
(Questions. lxxxiii, qu. 25): "God's Wisdom became man to
give us an example in righteousness of living. But it is part of
righteous living not to stand in fear of things which ought not to be
feared. Now there are some men who, although they do not fear death
in itself, are yet troubled over the manner of their death. In
order, then, that no kind of death should trouble an upright man, the
cross of this Man had to be set before him, because, among all kinds
of death, none was more execrable, more fear-inspiring, than
this."
Secondly, because this kind of death was especially suitable in order
to atone for the sin of our first parent, which was the plucking of the
apple from the forbidden tree against God's command. And so, to
atone for that sin, it was fitting that Christ should suffer by being
fastened to a tree, as if restoring what Adam had purloined;
according to Ps. 68:5: "Then did I pay that which I took not
away." Hence Augustine says in a sermon on the Passion [Serm. ci
De Tempore]: "Adam despised the command, plucking the apple from
the tree: but all that Adam lost, Christ found upon the cross."
The third reason is because, as Chrysostom says in a sermon on the
Passion (De Cruce et Latrone i, ii): "He suffered upon a high
rood and not under a roof, in order that the nature of the air might be
purified: and the earth felt a like benefit, for it was cleansed by
the flowing of the blood from His side." And on Jn. 3:14:
"The Son of man must be lifted up," Theophylact says: "When you
hear that He was lifted up, understand His hanging on high, that He
might sanctify the air who had sanctified the earth by walking upon
it."
The fourth reason is, because, by dying on it, He prepares for us
an ascent into heaven, as Chrysostom says. Hence it is that He says
(Jn. 12:32): "If I be lifted up from the earth, I will
draw all things to Myself."
The fifth reason is because it is befitting the universal salvation of
the entire world. Hence Gregory of Nyssa observes (In Christ.
Resurr., Orat. i) that "the shape of the cross extending out into
four extremes from their central point of contact denotes the power and
the providence diffused everywhere of Him who hung upon it."
Chrysostom also says that upon the cross "He dies with outstretched
hands in order to draw with one hand the people of old, and with the
other those who spring from the Gentiles."
The sixth reason is because of the various virtues denoted by this
class of death. Hence Augustine in his book on the grace of the Old
and New Testament (Ep. cxl) says: "Not without purpose did He
choose this class of death, that He might be a teacher of that
breadth, and height, and length, and depth," of which the Apostle
speaks (Eph. 3:18): "For breadth is in the beam, which is
fixed transversely above; this appertains to good works, since the
hands are stretched out upon it. Length is the tree's extent from the
beam to the ground; and there it is planted---that is, it stands
and abides---which is the note of longanimity. Height is in that
portion of the tree which remains over from the transverse beam upwards
to the top, and this is at the head of the Crucified, because He is
the supreme desire of souls of good hope. But that part of the tree
which is hidden from view to hold it fixed, and from which the entire
rood springs, denotes the depth of gratuitous grace." And, as
Augustine says (Tract. cxix in Joan.): "The tree upon which
were fixed the members of Him dying was even the chair of the Master
teaching."
The seventh reason is because this kind of death responds to very many
figures. For, as Augustine says in a sermon on the Passion
(Serm. ci De Tempore), an ark of wood preserved the human race
from the waters of the Deluge; at the exodus of God's people from
Egypt, Moses with a rod divided the sea, overthrew Pharaoh and
saved the people of God. the same Moses dipped his rod into the
water, changing it from bitter to sweet; at the touch of a wooden rod
a salutary spring gushed forth from a spiritual rock; likewise, in
order to overcome Amalec, Moses stretched forth his arms with rod in
hand; lastly, God's law is entrusted to the wooden Ark of the
Covenant; all of which are like steps by which we mount to the wood of
the cross.
Reply to Objection 1: The altar of holocausts, upon which the
sacrifices of animals were immolated, was constructed of timbers, as
is set forth Ex. 27:, and in this respect the truth answers to the
figure; but "it is not necessary for it to be likened in every
respect, otherwise it would not be a likeness," but the reality, as
Damascene says (De Fide Orth. iii). But. in particular, as
Chrysostom says: "His head is not cut off, as was done to John;
nor was He sawn in twain, like Isaias, in order that His entire and
indivisible body might obey death, and that there might be no excuse
for them who want to divide the Church." While, instead of material
fire, there was the spiritual fire of charity in Christ's holocaust.
Reply to Objection 2: Christ refused to undergo dishonorable
sufferings which are allied with defects of knowledge, or of grace, or
even of virtue, but not those injuries inflicted from
without---nay, more, as is written Heb. 12:2: "He endured
the cross, despising the shame."
Reply to Objection 3: As Augustine says (Contra Faust. xiv),
sin is accursed, and, consequently, so is death, and mortality,
which comes of sin. "But Christ's flesh was mortal, 'having the
resemblance of the flesh of sin'"; and hence Moses calls it
"accursed," just as the Apostle calls it "sin," saying (2
Cor. 5:21): "Him that knew no sin, for us He hath made
sin"---namely, because of the penalty of sin. "Nor is there
greater ignominy on that account, because he said: 'He is accursed
of God.'" For, "unless God had hated sin, He would never have
sent His Son to take upon Himself our death, and to destroy it.
Acknowledge, then, that it was for us He took the curse upon
Himself, whom you confess to have died for us." Hence it is written
(Gal. 3:13): "Christ hath redeemed us from the curse of the
law, being made a curse for us."
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