Summa Theologica - PASSION

S.T.M.
THE “SUMMA CENSOR. THEOL.
THEOLOGICA” Imprimatur.
EDUS. CANONICUS
OF
SURMONT.
ST. THOMAS V ICARIUS GENERALIS.
WESTMONASTERLY
AQUINAS
———————
APPROBATIO ORDINIS.
LITERALLY TRANSLATED BY
Nihil Obstat.
FATHERS OF THE ENGLISH F. RAPHAEL MOSS, O.P., S.T.L.
DOMINICAN PROVINCE F. LEO. MOORE, O.P., S.T.L.
Imprimatur.
F. BEDA JARRETT, O.P., S.T.L.,

A.M.
PRIOR PROVINCIALIS
LONDON ANGLIÆ.
BURNS OATES & Die 7 Januarii, 1921
WASHBOURNE LTD
PUBLISHERS TO THE HOLY SEE
Nihil Obstat.
F. INNOCENTIUS APAP, O.P.,
!omas Aquinas, Summa !eologica, trans. Fathers of the English Dominican Province (London: Burns
Oates & Washbourne, n.d.).
Exported from Logos Bible Software, 3:33 PM September 8, 2021. 1
QUESTION XLVI WHETHER IT WAS NECESSARY FOR
CHRIST TO SUFFER FOR THE
THE PASSION OF CHRIST
DELIVERANCE OF THE HUMAN RACE?
(In Twelve Articles.)
We proceed thus to the First Article:—
IN proper sequence we have now to con- Objection 1. It seems that it was not
sider all that relates to Christ’s leaving the necessary for Christ to suffer for the
world. In the first place, His Passion; deliverance of the human race. For the
secondly, His death; thirdly, His burial; human race could not be delivered except
and, fourthly, His descent into hell. by God, according to Isaias. 45:21: Have
With regard to the Passion, there arises not I, the Lord, and there is no God else
a threefold consideration: (1) !e Passion besides Me? A just God and a Saviour, there
itself; (2) the efficient cause of the Pas- is none besides Me. But no necessity can
sion; (3) the fruits of the Passion. compel God, for this would be repugnant
Under the first heading there are to His omnipotence. !erefore it was not
twelve points of inquiry: (1) Whether it necessary for Christ to suffer.
was necessary for Christ to suffer for Obj. 2. Further, what is necessary is
men’s deliverance? (2) Whether there was opposed to what is voluntary. But Christ
any other possible means of delivering suffered of His own will; for it is wri$en
men? (3) Whether this was the more suit- (Isa. 53:7): He was offered because it was
able means? (4) Whether it was fi$ing for His own will. !erefore it was not neces-
Christ to suffer on the cross? (5) !e sary for Him to suffer.
extent of His sufferings. (6) Whether the Obj. 3. Further, as is wri$en (Ps. 24:10):
pain which He endured was the greatest? All the ways of the Lord are mercy and truth.
(7) Whether His entire soul suffered? (8) But it does not seem necessary that He
Whether His Passion hindered the joy of should suffer on the part of the Divine
fruition? (9) !e time of the Passion. (10) mercy, which, as it bestows gi%s freely, so
!e place. (11) Whether it was fi$ing for it appears to condone debts without satis-
Him to be crucified with robbers? (12) faction: nor, again, on the part of Divine
Whether Christ’s Passion is to be a$rib- justice, according to which man had
uted to the Godhead? deserved everlasting condemnation.
!erefore it does not seem necessary that
FIRST ARTICLE Christ should have suffered for men’s
deliverance. end—namely, when some particular end
Obj. 4. Further, the angelic nature is cannot exist at all, or not conveniently,
more excellent than the human, as except such end be presupposed. It was
appears from Dionysius (Div. Nom. iv.). not necessary, then, for Christ to suffer
But Christ did not suffer to repair the from necessity of compulsion, either on
angelic nature which had sinned. !ere- God’s part, Who ruled that Christ should
fore, apparently, neither was it necessary suffer, or on Christ’s own part, Who suf-
for Him to suffer for the salvation of the fered voluntarily. Yet it was necessary
human race. from necessity of the end proposed; and
On the contrary, It is wri#en (John this can be accepted in three ways. First of
3:14): As Moses li"ed up the serpent in the all, on our part, who have been delivered,
desert, so must the Son of man be li"ed up, according to John (loc. cit.): !e Son of
that whosoever believeth in Him may not man must be li"ed up, that whosoever
perish, but may have life everlasting. believeth in Him may not perish, but may
I answer that, As the Philosopher have life everlasting. Secondly, on Christ’s
teaches (Metaph. v.), there are several part, Who merited the glory of being
acceptations of the word necessary. In one exalted, through the lowliness of His Pas-
way it means anything which of its nature sion: and to this must be referred Luke
cannot be otherwise; and in this way it is 24:26: Ought not Christ to have suffered
evident that it was not necessary either on these things, and so to enter into His glory?
the part of God or on the part of man for !irdly, on God’s part, Whose determina-
Christ to suffer. In another sense a thing tion regarding the Passion of Christ, fore-
may be necessary from some cause quite told in the Scriptures and prefigured in
apart from itself; and should this be the observances of the Old Testament,
either an efficient or a moving cause, had to be fulfilled. And this is what St.
then it brings about the necessity of Luke says (22:22): !e Son of man indeed
compulsion; as, for instance, when a man goeth, according to that which is
cannot get away owing to the violence of determined; and (24:44, 46): !ese are the
someone else holding him. But if the words which I spoke to you while I was yet
external factor which induces necessity with you, that all things must needs be ful-
be an end, then it will be said to be neces- filled which are wri$en in the law of Moses,
sary from presupposing such and in the prophets, and in the psalms con-
cerning Me: for it is thus wri"en, and thus (I., Q. LXIV., A. 2).
it behoved Christ to suffer, and to rise again
from the dead. SECOND ARTICLE
Reply Obj. 1. !is argument is based on WHETHER THERE WAS ANY OTHER
the necessity of compulsion on God’s part. POSSIBLE WAY OF HUMAN DELIVERANCE
Reply Obj. 2. !is argument rests on BESIDE THE PASSION OF CHRIST?
the necessity of compulsion on the part of We proceed thus to the Second Article:—
the man Christ. Objection 1. It seems that there was no
Reply Obj. 3. !at man should be deliv- other possible way of human deliverance
ered by Christ’s Passion was in keeping besides Christ’s Passion. For our Lord
with both His mercy and His justice. With says (John 12:24): Amen, amen I say to you,
His justice, because by His Passion Christ unless the grain of wheat falling into the
made satisfaction for the sin of the ground dieth, itself remaineth alone; but if it
human race; and so man was set free by die, it bringeth forth much fruit. Upon this
Christ’s justice: and with His mercy, for St. Augustine observes that Christ called
since man of himself could not satisfy for Himself the seed. Consequently, unless He
the sin of all human nature, as was said suffered death, He would not otherwise
above (Q. I., A. 2), God gave him His Son have produced the fruit of our redemp-
to satisfy for him, according to Rom. 3:24, tion.
25: Being justified freely by His grace, Obj. 2. Further, our Lord addresses the
through the redemption that is in Christ Father (Ma#h. 26:42): My Father, if this
Jesus, Whom God hath proposed to be a pro- chalice may not pass away but I must drink
pitiation, through faith in His blood. And it, !y will be done. But He spoke there of
this came of more copious mercy than if the chalice of the Passion. !erefore
He had forgiven sins without satisfaction. Christ’s Passion could not pass away;
Hence St. Paul says (Ephes. 2:4): God, Who hence Hilary says: !erefore the chalice
is rich in mercy, for His exceeding charity cannot pass except He drink of it, because we
wherewith He loved us, even when we were cannot be restored except through His Pas-
dead in sins, hath quickened us together in sion.
Christ. Obj. 3. Further, God’s justice required
Reply Obj. 4. !e sin of the angels was that Christ should satisfy by the Passion
irreparable; not so the sin of the first man in order that man might be delivered
from sin. But Christ cannot let His justice God’s foreknowledge to be deceived and
pass; for it is wri"en (2 Tim. 2:13): If we His will or ordinance to be frustrated,
believe not, He continueth faithful, He can- then, supposing God’s foreknowledge and
not deny Himself. But He would deny ordinance regarding Christ’s Passion, it
Himself were He to deny His justice, since was not possible at the same time for
He is justice itself. It seems impossible, Christ not to suffer, or for mankind to be
then, for man to be delivered otherwise delivered otherwise than by Christ’s Pas-
than by Christ’s Passion. sion. And the same holds good of all
Obj. 4. Further, there can be no false- things foreknown and preordained by
hood underlying faith. But the Fathers of God, as was laid down in the First Part (Q.
old believed that Christ would suffer. XIV., A. 3).
Consequently, it seems that it had to be Reply Obj. 1. Our Lord is speaking there
that Christ should suffer. presupposing God’s foreknowledge and
On the contrary, Augustine says (De predetermination, according to which it
Trin. xiii.): We assert that the way whereby was resolved that the fruit of man’s salva-
God deigned to deliver us by the man Jesus tion should not follow unless Christ suf-
Christ, Who is mediator between God and fered.
man, is both good and befi"ing the Divine Reply Obj. 2. In the same way we must
dignity; but let us also show that other possi- understand what is here objected in the
ble means were not lacking on God’s part, to second instance: If this chalice may not
Whose power all things are equally subordi- pass away but I must drink of it—that is to
nate. say, because !ou hast so ordained
I answer that, A thing may be said to be it—hence He adds: !y will be done.
possible or impossible in two ways: first Reply Obj. 3. Even this justice depends
of all, simply and absolutely; or secondly, on the Divine will, requiring satisfaction
from supposition. !erefore, speaking for sin from the human race. But if He
simply and absolutely, it was possible for had willed to free man from sin without
God to deliver mankind otherwise than any satisfaction, He would not have acted
by the Passion of Christ, because no word against justice. For a judge, while preserv-
shall be impossible with God (Luke 1:37). ing justice, cannot pardon fault without
Yet it was impossible if some supposition penalty, if he must visit fault commi"ed
be made. For since it is impossible for against another—for instance, against
another man, or against the State, or any sion. For nature in its operation imitates
Prince in higher authority. But God has the Divine work, since it is moved and
no one higher than Himself, for He is the regulated by God. But nature never
sovereign and common good of the whole employs two agents where one will suf-
universe. Consequently, if He forgive sin, fice. !erefore, since God could have lib-
which has the formality of fault in that it erated mankind solely by His Divine will,
is commi"ed against Himself, He wrongs it does not seem fi"ing that Christ’s Pas-
no one: just as anyone else, overlooking a sion should have been added for the deliv-
personal trespass, without satisfaction, erance of the human race.
acts mercifully and not unjustly. And so Obj. 2. Further, natural actions are
David exclaimed when he sought mercy: more suitably performed than deeds of
To !ee only have I sinned (Ps. 50:6), as if violence, because violence is a severance
to say: !ou canst pardon me without injus- or lapse from what is according to nature, as
tice. is said in De Cœlo ii. But Christ’s Passion
Reply Obj. 4. Human faith, and even brought about His death by violence.
the Divine Scriptures upon which faith is !erefore it would have been more
based, are both based on the Divine fore- appropriate had Christ died a natural
knowledge and ordinance. And the same death rather than suffer for man’s deliver-
reason holds good of that necessity which ance.
comes of supposition, and of the neces- Obj. 3. Further, it seems most fi"ing
sity which arises of the Divine foreknowl- that whosoever keeps something unjustly
edge and will. and by violence, should be deprived of it
by some superior power; hence Isaias says
T HIRD ARTICLE (52:3): You were sold gratis, and you shall be
WHETHER THERE WAS ANY MORE redeemed without money. But the devil
SUITABLE WAY OF DELIVERING THE possessed no right over man, whom he
HUMAN RACE THAN BY CHRIST’S had deceived by guile, and whom he held
PASSION? subject in servitude by a sort of violence.
We proceed thus to the !ird Article:— !erefore it seems most suitable that
Objection 1. It seems that there was Christ should have despoiled the devil
some other more suitable way of deliver- solely by His power and without the Pas-
ing the human race besides Christ’s Pas- sion.
On the contrary, St. Augustine says (De when he bears in mind that he has been
Trin. xiii.): !ere was no other more suit- redeemed by Christ’s blood, according to
able way of healing our misery than by the 1 Cor. 6:20: You are bought with a great
Passion of Christ. price: glorify and bear God in your body.
I answer that, Among means to an end Fourthly, because it redounded to man’s
that one is the more suitable whereby the greater dignity, that as man was over-
various concurring means employed are come and deceived by the devil, so also it
themselves helpful to such end. But in should be a man that should overthrow
this that man was delivered by Christ’s the devil; and as man deserved death, so a
Passion, many other things besides deliv- man by dying should vanquish death.
erance from sin concurred for man’s sal- Hence it is wri"en (1 Cor. 15:57): !anks
vation. In the first place, man knows be to God Who hath given us the victory
thereby how much God loves him, and is through our Lord Jesus Christ. It was accord-
thereby stirred to love Him in return, and ingly more fi"ing that we should be deliv-
herein lies the perfection of human salva- ered by Christ’s Passion than simply by
tion; hence the Apostle says (Rom. 5:8): God’s good-will.
God commendeth His charity towards us; Reply Obj. 1. Even nature uses several
for when as yet we were sinners … Christ means to one intent, in order to do some-
died for us. Secondly, because thereby He thing more fi"ingly: as two eyes for see-
set us an example of obedience, humility, ing; and the same can be observed in
constancy, justice, and the other virtues other ma"ers.
displayed in the Passion, which are requi- Reply Obj. 2. As Chrysostom says
site for man’s salvation. Hence it is writ- (Athanasius, Orat. De Incarn. Verb.): Christ
ten (1 Pet. 2:21): Christ also suffered for us, had come in order to destroy death, not His
leaving you an example that you should fol- own, (for since He is life itself, death could
low in His steps. !irdly, because Christ not be His), but men’s death. Hence it was
by His Passion not only delivered man not by reason of His being bound to die that
from sin, but also merited justifying He laid His body aside, but because the
grace for him and the glory of bliss, as death He endured was inflicted on Him by
shall be shown later (Q. XLVIII., A. 1; Q. men. But even if His body had sickened and
XLIX., AA. 1, 5). Fourthly, because man is dissolved in the sight of all men, it was not
all the more bound to refrain from sin, befi#ing Him Who healed the infirmities of
others to have His own body afflicted with in all the sacrifices of the Old Testament
the same. And even had He laid His body which prefigured Christ the beasts were
aside without any sickness, and had then slain with a sword and a"erwards con-
appeared, men would not have believed Him sumed by fire. !erefore it seems that
when He spoke of His resurrection. For how Christ ought not to have suffered on a
could Christ’s victory over death appear, cross, but rather by the sword or by fire.
unless He endured it in the sight of all men, Obj. 2. Further, Damascene says (De
and so proved that death was vanquished by Fide Orthod. iii.) that Christ ought not to
the incorruption of His body. assume dishonouring afflictions. But death
Reply Obj. 3. Although the devil on a cross was most dishonouring and
assailed man unjustly, nevertheless, on ignominious; hence it is wri#en (Wisd.
account of sin, man was justly le" by God 2:20): Let us condemn Him to a most shame-
under the devil’s bondage. And therefore ful death. !erefore it seems that Christ
it was fi#ing that through justice man ought not to have undergone the death of
should be delivered from the devil’s the cross.
bondage by Christ making satisfaction on Obj. 3. Further, it was said of Christ
his behalf in the Passion. !is was also a (Ma#h. 21:9): Blessed is He that cometh in
fi#ing means of overthrowing the pride the name of the Lord. But death upon the
of the devil, who is a deserter from justice, cross was a death of malediction, as we
and covetous of sway; in that Christ should read Deut. 21:23: He is accursed of God that
vanquish him and deliver man, not merely hangeth on a tree. !erefore it does not
by the power of His Godhead, but likewise seem fi#ing for Christ to be crucified.
by the justice and lowliness of the Passion, On the contrary, It is wri#en (Phil. 2:8):
as Augustine says (De Trin. xiii.). He became obedient unto death, even the
death of the cross.
FOURTH ARTICLE I answer that, It was most fi#ing that
WHETHER CHRIST OUGHT TO HAVE Christ should suffer the death of the
SUFFERED ON THE CROSS? cross.
First of all, as an example of virtue. For
We proceed thus to the Fourth Article:—
Augustine thus writes (Qq. 83): God’s
Objection 1. It seems that Christ ought
Wisdom became man to give us an example
not to have suffered on the cross. For the
in righteousness of living. But it is part of
truth ought to conform to the figure. But
righteous living not to stand in fear of things His side. And on John 3:14: !e Son of man
which ought not to be feared. Now there are must be li#ed up, !eophylact says: When
some men who, although they do not fear you hear that He was li#ed up, understand
death in itself, are yet troubled over the His hanging on high, that He might sanctify
manner of their death. In order, then, that no the air Who had sanctified the earth by walk-
kind of death should trouble an upright man, ing upon it.
the cross of this Man had to be set before !e fourth reason is, because, by dying
him, because, among all kinds of death, none on it, He prepares for us an ascent into
was more execrable, more fear-inspiring, heaven, as Chrysostom (Athanasius)
than this. says.* Hence it is that He says (John 12:32):
Secondly, because this kind of death If I be li#ed up from the earth, I will draw
was especially suitable in order to atone all things to Myself.
for the sin of our first parent, which was !e fi$h reason is because it is befit-
the plucking of the apple from the forbid- ting the universal salvation of the entire
den tree against God’s command. And so, world. Hence Gregory of Nyssa observes
to atone for that sin, it was fi"ing that (In Christ. Resurr., Orat. i.) that the shape of
Christ should suffer by being fastened to the cross extending out into four extremes
a tree, as if restoring what Adam had from their central point of contact denotes
purloined; according to Ps. 68:5: !en did the power and the providence diffused
I pay that which I took not away. Hence everywhere of Him Who hung upon it.
Augustine says in a sermon on the Pas- Chrysostom (Athanasius, loc. cit.) also
sion (xxxii. in Appendix to his works): says that upon the cross He dies with out-
Adam despised the command, plucking the stretched hands in order to draw with one
apple from the tree: but all that Adam lost, hand the people of old, and with the other
Christ found upon the cross. those who spring from the Gentiles.
!e third reason is because, as Chrysos- !e sixth reason is because of the vari-
tom says in a sermon on the Passion (De ous virtues denoted by this class of death.
Cruce et Latrone i., ii.): He suffered upon a Hence Augustine in his book on the grace
high rood and not under a roof, in order that of the Old and New Testament (Ep. cxl.)
the nature of the air might be purified: and says: Not without purpose did He choose this
the earth felt a like benefit, for it was class of death, that He might be a teacher of
cleansed by the flowing of the blood from that breadth, and height, and length, and
depth, of which the Apostle speaks (Eph. itual rock; likewise, in order to overcome
3:18): For breadth is in the beam, which is Amalec, Moses stretched forth his arms
fixed transversely above; this appertains to with rod in hand; lastly, God’s law is
good works, since the hands are stretched entrusted to the wooden Ark of the
out upon it. Length is the tree’s extent from Covenant; all of which are like steps by
the beam to the ground; and there it is which we mount to the wood of the cross.
planted—that is, it stands and Reply Obj. 1. !e altar of holocausts,
abides—which is the note of longanimity. upon which the sacrifices of animals were
Height is in that portion of the tree which immolated, was constructed of timbers,
remains over from the transverse beam as is set forth Exod. 27, and in this respect
upwards to the top, and this is at the head of the truth answers to the figure; but it is
the Crucified, because He is the supreme not necessary for it to be likened in every
desire of souls of good hope. But that part of respect, otherwise it would not be a likeness,
the tree which is hidden from view to hold it but the reality, as Damascene says (De
fixed, and from which the entire rood Fide Orthod. iii.). But, in particular, as
springs, denotes the depth of gratuitous Chrysostom (Athanasius, loc. cit.) says:
grace. And, as Augustine says (Tract. cxix. His head is not cut off, as was done to John;
in Joan.): !e tree upon which were fixed nor was He sawn in twain, like Isaias, in
the members of Him dying was even the order that His entire and indivisible body
chair of the Master teaching. might obey death, and that there might be no
!e seventh reason is because this kind excuse for them who want to divide the
of death responds to very many figures. Church. While, instead of material fire,
For, as Augustine says in a sermon on the there was the spiritual fire of charity in
Passion (loc. cit.), an ark of wood pre- Christ’s holocaust.
served the human race from the waters of Reply Obj. 2. Christ refused to undergo
the Deluge; at the exodus of God’s people dishonourable sufferings which are allied
from Egypt, Moses with a rod divided the with defects of knowledge, or of grace, or
sea, overthrew Pharaoh, and saved the even of virtue, but not those injuries
people of God; the same Moses dipped his inflicted from without—nay, more, as is
rod into the water, changing it from bit- wri#en Heb. 12:2: He endured the cross,
ter to sweet; at the touch of a wooden rod despising the shame.
a salutary spring gushed forth from a spir- Reply Obj. 3. As Augustine says (Contra
Faust. xiv.), sin is accursed, and, conse- Obj. 2. Further, it is wri#en (Isa. 52:13):
quently, so is death, and mortality, which Behold My servant shall understand, He
comes of sin. But Christ’s flesh was mortal, shall be exalted and extolled, and shall be
‘having the resemblance of the flesh of sin’; exceeding high; as many as have been aston-
and hence Moses calls it accursed, just as ished at Him (Vulg., thee), so shall His
the Apostle calls it sin, saying (2 Cor. visage be inglorious among men, and His
5:21): Him that knew no sin, for us He hath form among the sons of men. But Christ
made sin—namely, because of the penalty was exalted in that He had all grace and
of sin. Nor is there greater ignominy on that all knowledge, at which many were aston-
account, because he said: ‘He is accursed of ished in admiration thereof. !erefore it
God.’ For, unless God had hated sin, He seems that He was inglorious, by enduring
would never have sent His Son to take upon every human suffering.
Himself our death, and to destroy it. Obj. 3. Further, Christ’s Passion was
Acknowledge, then, that it was for us He ordained for man’s deliverance from sin,
took the curse upon Himself, Whom you as stated above (A. 3). But Christ came to
confess to have died for us. Hence it is writ- deliver men from every kind of sins.
ten (Gal. 3:13): Christ hath redeemed us !erefore He ought to have endured
from the curse of the law, being made a curse every kind of suffering.
for us. On the contrary, It is wri#en (John
19:32): !e soldiers therefore came: and
FIFTH ARTICLE they broke the legs of the first, and of the
WHETHER CHRIST ENDURED ALL other who was crucified with Him; but a"er
SUFFERING? they were come to Jesus, when they saw that
We proceed thus to the Fi"h Article:— He was already dead, they did not break His
legs. Consequently, He did not endure
Objection 1. It seems that Christ did
every human suffering.
endure all sufferings, because Hilary (De
I answer that, Human sufferings may
Trin. x.) says: God’s only-bego#en Son tes-
be considered under two aspects. First of
tifies that He endured every kind of human
all, specifically, and in this way it was not
sufferings in order to accomplish the sacra-
necessary for Christ to endure them all,
ment of His death, when with bowed head
since many are mutually exclusive, as
He gave up the ghost. It seems, therefore,
burning and drowning; besides, we are
that He did endure all human sufferings.
dealing now with sufferings inflicted !irdly, it may be considered with
from without, since it was not beseeming regard to His bodily members. In His
for Him to endure those arising from head He suffered from the crown of pierc-
within, such as bodily ailments, as ing thorns; in His hands and feet, from
already stated (Q. XIV., A. 4). But, speak- the fastening of the nails; on His face
ing generically, He did endure every from the blows and spi#le; and from the
human suffering. !is admits of a three- lashes over His entire body. Moreover, He
fold acceptance. First of all, on the part of suffered in all His bodily senses: in touch,
men: for He endured something from by being scourged and nailed; in taste, by
Gentiles and from Jews; from men and being given vinegar and gall to drink; in
from women, as is clear from the wom- smell, by being fastened to the gibbet in a
enservants who accused Peter. He suf- place reeking with the stench of corpses,
fered from the rulers, from their servants, which is called Calvary; in hearing, by
and from the mob, according to Ps. 2:1, 2: being tormented with the cries of blas-
Why have the Gentiles raged, and the people phemers and scorners; in sight, by behold-
devised vain things? !e kings of the earth ing the tears of His mother and of the dis-
stood up, and the princes met together, ciple whom He loved.
against the Lord and against His Christ. He Reply Obj. 1. Hilary’s words are to be
suffered from friends and acquaintances, understood as to all classes of sufferings,
as is manifest from Judas betraying and but not as to their kinds.
Peter denying Him. Reply Obj. 2. !e likeness is sustained,
Secondly, the same is evident on the not as to the number of the sufferings
part of the sufferings which a man can and graces, but as to their greatness; for,
endure. For Christ suffered from friends as He was upli$ed above others in gi$s of
abandoning Him; in His reputation, from graces, so was He lowered beneath others
the blasphemies hurled at Him; in His by the ignominy of His sufferings.
honour and glory, from the mockeries Reply Obj. 3. !e very least one of
and the insults heaped upon Him; in Christ’s sufferings was sufficient of itself
things, for He was despoiled of His gar- to redeem the human race from all sins;
ments; in His soul, from sadness, weari- but as to fi#ingness, it sufficed that He
ness, and fear; in His body, from wounds should endure all classes of sufferings, as
and scourgings. stated above.
SIXTH ARTICLE body with its natural defects. Conse-
quently, it seems that the pain of a suf-
WHETHER THE PAIN OF CHRIST’S
PASSION WAS GREATER THAN ALL OTHER ferer in purgatory, or in hell, or even
PAINS? Adam’s pain, if he suffered at all, was
greater than Christ’s in the Passion.
We proceed thus to the Sixth Article:—
Obj. 4. Further, the greater the good
Objection 1. It seems that the pain of
lost, the greater the pain. But by sinning
Christ’s Passion was not greater than all
the sinner loses a greater good than
other pains. For the sufferer’s pain is
Christ did when suffering; since the life
increased by the sharpness and the dura-
of grace is greater than the life of nature:
tion of the suffering. But some of the
also, Christ, Who lost His life, but was to
martyrs endured sharper and more pro-
rise again a#er three days, seems to have
longed pains than Christ, as is seen in St.
lost less than those who lose their lives
Lawrence, who was roasted upon a grid-
and abide in death. !erefore it seems
iron; and in St. Vincent, whose flesh was
that Christ’s pain was not the greatest of
torn with iron pincers. !erefore it seems
all.
that the pain of the suffering Christ was
Obj. 5. Further, the victim’s innocence
not the greatest.
lessens the sting of his sufferings. But
Obj. 2. Further, strength of soul miti-
Christ died innocent, according to Jer.
gates pain, so much so that the Stoics
11:19: I was as a weak lamb, that is carried
held there was no sadness in the soul of a
to be a victim. !erefore it seems that the
wise man; and Aristotle (Ethic. ii.) holds
pain of Christ’s Passion was not the great-
that moral virtue fixes the mean in the
est.
passions. But Christ had most perfect
Obj. 6. Further, there was nothing
strength of soul. !erefore it seems that
superfluous in Christ’s conduct. But the
the greatest pain did not exist in Christ.
slightest pain would have sufficed to
Obj. 3. Further, the more sensitive the
secure man’s salvation, because from His
sufferer is, the more acute will the pain
Divine Person it would have had infinite
be. But the soul is more sensitive than the
virtue. !erefore it would have been
body, since the body feels in virtue of the
superfluous to choose the greatest of all
soul; also, Adam in the state of innocence
pains.
seems to have had a body more sensitive
On the contrary, It is wri%en (Lam. 1:12)
than Christ had, who assumed a human
on behalf of Christ’s Person: O all ye that saying (Ps. 21:2): !e words of my sins.
pass by the way a"end, and see if there be Secondly, especially the fall of the Judas
any sorrow like unto My sorrow. and of the others who sinned in His
I answer that, As we have stated, when death, chiefly of the apostles, who were
treating of the defects assumed by Christ scandalized at His Passion. !irdly, the
(Q. XV., AA. 5, 6), there was true and sen- loss of His bodily life, which is naturally
sible pain in the suffering Christ, which is horrible to human nature.
caused by something hurtful to the body: !e magnitude of His suffering may be
also, there was internal pain, which is considered, secondly, from the suscepti-
caused from the apprehension of some- bility of the sufferer as to both soul and
thing hurtful, and this is termed ‘sad- body. For His body was endowed with a
ness.’ And in Christ each of these was the most perfect constitution, since it was
greatest in this present life. !is arose fashioned miraculously by the operation
from four causes. First of all, from the of the Holy Ghost; just as some other
sources of His pain. For the cause of the things made by miracles are be#er than
sensitive pain was the wounding of His others, as Chrysostom says (Hom. xxii. in
body; and this wounding had its bi#er- Joan.) respecting the wine into which
ness, both from the extent of the suffer- Christ changed the water at the wedding-
ing already mentioned (A. 5) and from feast. And, consequently, Christ’s sense of
the kind of suffering, since the death of touch, the sensitiveness of which is the
the crucified is most bi#er, because they reason for our feeling pain, was most
are pierced in nervous and highly sensi- acute. His soul likewise, from its interior
tive parts—to wit, the hands and feet; powers, apprehended most vehemently
moreover, the weight of the suspended all the causes of sadness.
body intensifies the agony; and besides !irdly, the magnitude of Christ’s suf-
this there is the duration of the suffering, fering can be estimated from the single-
because they do not die at once like those ness of His pain and sadness. In other
slain by the sword.—!e cause of the sufferers the interior sadness is miti-
interior pain was, first of all, all the sins gated, and even the exterior suffering,
of the human race, for which He made from some consideration of reason, by
satisfaction by suffering; hence He some derivation or redundance from the
ascribes them, so to speak, to Himself, higher powers into the lower; but it was
not so with the suffering Christ, because proportion, so that the passion shall not
He permi"ed each one of His powers to exer- go beyond the rule of reason. And since
cise its proper function, as Damascene says the Stoics held all sadness to be unprof-
(De Fide Orthod. iii.). itable, they accordingly believed it to be
Fourthly, the magnitude of the pain of discordant with reason, and consequently
Christ’s suffering can be reckoned by this, to be shunned altogether by a wise man.
that the pain and sorrow were accepted But in very truth some sadness is praise-
voluntarily, to the end of men’s deliver- worthy, as Augustine proves (De Civ. Dei
ance from sin; and consequently He xiv.)—namely, when it flows from holy
embraced the amount of pain proportion- love, as, for instance, when a man is sad-
ate to the magnitude of the fruit which dened over his own or others’ sins. Fur-
resulted therefrom. thermore, it is employed as a useful
From all these causes weighed means of satisfying for sins, according to
together, it follows that Christ’s pain was the saying of the Apostle (2 Cor. 7:10):
the very greatest. !e sorrow that is according to God worketh
Reply Obj. 1. !is argument follows penance, steadfast unto salvation. And so to
from only one of the considerations atone for the sins of all men, Christ
adduced—namely, from the bodily accepted sadness, the greatest in absolute
injury, which is the cause of sensitive quantity, yet not exceeding the rule of
pain; but the torment of the suffering reason. But moral virtue does not lessen
Christ is much more intensified from outward sensitive pain, because such pain
other causes, as above stated. is not subject to reason, but follows the
Reply Obj. 2. Moral virtue lessens inte- nature of the body; yet it lessens it indi-
rior sadness in one way, and outward sen- rectly by redundance of the higher pow-
sitive pain in quite another; for it lessens ers into the lower. But this did not happen
interior sadness directly by fixing the in Christ’s case, as stated above (cf. Q.
mean, as being its proper ma#er, within XIV., A. 1 ad 2; Q. XLV., A. 2).
limits. But, as was laid down in the Reply Obj. 3. !e pain of a suffering,
Second Part (I.-II., Q. XLIV., AA. 1, 2), separated soul belongs to the state of
moral virtue fixes the mean in the pas- future condemnation, which exceeds
sions, not according to mathematical every evil of this life, just as the glory of
quantity, but according to quantity of the saints surpasses every good of the
present life. Accordingly, when we say And in like fashion Christ laid down His
that Christ’s pain was the greatest, we most beloved life for the good of charity,
make no comparison between His and the according to Jer. 12:7: I have given My dear
pain of a separated soul. But Adam’s body soul into the hands of her enemies.
could not suffer, except he sinned; so that Reply Obj. 5. !e sufferer’s innocence
he would become mortal, and passible. does lessen numerically the pain of the
And, though actually suffering, it would suffering, since, when a guilty man suf-
have felt less pain than Christ’s body, for fers, he grieves not merely on account of
the reasons already stated. From all this it the penalty, but also because of the crime,
is clear that even if by impassibility Adam whereas the innocent man grieves only
had suffered in the state of innocence, his for the penalty: yet this pain is more
pain would have been less than Christ’s. intensified by reason of his innocence, in
Reply Obj. 4. Christ grieved not only so far as he deems the hurt inflicted to be
over the loss of His own bodily life, but the more undeserved. Hence it is that
also over the sins of all others. And, this even others are more deserving of blame
grief in Christ surpassed all grief of every if they do not compassionate him; accord-
contrite heart, both because it flowed ing to Isa. 57:1: !e just perisheth, and no
from a greater wisdom and charity, by man layeth it to heart.
which the pang of contrition is intensi- Reply Obj. 6. Christ willed to deliver
fied, and because He grieved at the one the human race from sins not merely by
time for all sins, according to Isa. 53:4: His power, but also according to justice.
Surely He hath carried our sorrows. But And therefore He did not simply weigh
such was the dignity of Christ’s life in the what great virtue His suffering would
body, especially on account of the God- have from union with the Godhead, but
head united with it, that its loss, even for also how much, according to His human
one hour, would be a ma#er of greater nature, His pain would avail for so great a
grief than the loss of another man’s life satisfaction.
for howsoever long a time. Hence the
Philosopher says (Ethic. iii.) that the man S EVENTH ARTICLE
of virtue loves his life all the more in WHETHER CHRIST SUFFERED IN HIS
proportion as he knows it to be be#er; WHOLE SOUL?
and yet he exposes it for virtue’s sake.
We proceed thus to the Seventh Article:—
Objection 1. It seems that Christ did not (Topic. i.), there is no sadness in opposition
suffer in His whole soul. For the soul suf- to the pleasure which comes of consideration.
fers indirectly when the body suffers, !erefore it seems that Christ did not
inasmuch as it is the act of the body. But suffer in His whole soul.
the soul is not, as to its every part, the act On the contrary, It is wri#en (Ps. 87:4)
of the body; because the intellect is the act on behalf of Christ: My soul is filled with
of no body, as is said De Anima iii. !ere- evils: upon which the gloss adds: Not with
fore it seems that Christ did not suffer in vices, but with woes, whereby the soul suf-
His whole soul. fers with the flesh; or with evils—viz., of a
Obj. 2. Further, every power of the soul perishing people—by compassionating them.
is passive in regard to its proper object. But His soul would not have been filled
But the higher part of reason has for its with evils except He had suffered in His
object the eternal types, to the considera- whole soul. !erefore Christ suffered in
tion and consultation of which it directs His entire soul.
itself, as Augustine says (De Trin. xii.). But I answer that, A whole is so termed
Christ could suffer no hurt from the eter- with respect to its parts. But the parts of a
nal types, since they are nowise opposed soul are its faculties. So, then, the whole
to Him. !erefore it seems that He did soul is said to suffer in so far as it is
not suffer in His whole soul. afflicted as to its essence, or as to all its
Obj. 3. Further, a sensitive passion is faculties. But it must be borne in mind
said to be complete when it comes into that a faculty of the soul can suffer in two
contact with the reason. But there was ways: first of all, by its own passion; and
none such in Christ, but only pro- this comes of its being afflicted by its
passions; as Jerome remarks on Ma#h. proper object; thus, sight may suffer from
26:37. Hence Dionysius says in a le#er to superabundance of the visible object. In
John the Evangelist that He endured only another way a faculty suffers by a passion
mentally the sufferings inflicted upon Him. in the subject on which it is based; as sight
Consequently it does not seem that Christ suffers when the sense of touch in the eye
suffered in His whole soul. is affected, upon which the sense of sight
Obj. 4. Further suffering causes pain: rests, as, for instance, when the eye is
but there is no pain in the speculative pricked, or is disaffected by heat.
intellect, because, as the Philosopher says So, then, we say that if the soul be con-
sidered with respect to its essence, it is 6, 8).
evident that Christ’s whole soul suffered. Reply Obj. 2. !is argument proceeds
For the soul’s whole essence is allied with from passion on the part of the proper
the body, so that it is entire in the whole object, according to which Christ’s higher
body and in its every part. Consequently, reason did not suffer.
when the body suffered and was disposed Reply Obj. 3. Grief is then said to be a
to separate from the soul, the entire soul true passion, by which the soul is trou-
suffered. But if we consider the whole bled, when the passion in the sensitive
soul according to its faculties, speaking part causes reason to deflect from the
thus of the proper passions of the facul- rectitude of its act, so that it then follows
ties, He suffered indeed as to all His lower the passion, and has no longer free-will
powers; because in all the soul’s lower with regard to it. In this way passion of
powers, whose operations are but tempo- the sensitive part did not extend to rea-
ral, there was something to be found son in Christ, but merely subjectively, as
which was a source of woe to Christ, as is was stated above.
evident from what was said above (A. 6). Reply Obj. 4. !e speculative intellect
But Christ’s higher reason did not suffer can have no pain or sadness on the part of
thereby on the part of its object, which is its object, which is truth considered abso-
God, Who was the cause, not of grief, but lutely, and which is its perfection: never-
rather of delight and joy, to the soul of theless, both grief and its cause can reach
Christ. Nevertheless, all the powers of it in the way mentioned above.
Christ’s soul did suffer according as any
faculty is said to be affected as regards its EIGHTH ARTICLE
subject, because all the faculties of WHETHER CHRIST’S ENTIRE SOUL
Christ’s soul were rooted in its essence, to ENJOYED BLESSED FRUITION DURING THE
which suffering extended when the body, PASSION?
whose act it is, suffered. We proceed thus to the Eighth Article:—
Reply Obj. 1. Although the intellect as a Objection 1. It seems that Christ’s entire
faculty is not the act of the body, still the soul did not enjoy blessed fruition during
soul’s essence is the act of the body, and in the Passion. For it is not possible to be sad
it the intellective faculty is rooted, as was and glad at the one time, since sadness
shown in the First Part (Q. LXXVII., AA. and gladness are contraries. But Christ’s
whole soul suffered grief during the Pas- ing to its essence, then His whole soul did
sion, as was stated above (A. 7). !erefore enjoy fruition, inasmuch as it is the sub-
His whole soul could not enjoy fruition. ject of the higher part of the soul, to
Obj. 2. Further, the Philosopher says which it belongs, to enjoy the Godhead:
(Ethic. vii.) that, if sadness be vehement, so that as passion, by reason of the
it not only checks the contrary delight, essence, is a#ributed to the higher part of
but every delight; and conversely. But the the soul, so, on the other hand, by reason
grief of Christ’s Passion was the greatest, of the superior part of the soul, fruition is
as shown above (A. 6); and likewise the a#ributed to the essence. But if we take
enjoyment of fruition is also the greatest, the whole soul as comprising all its facul-
as was laid down in the first volume of the ties, thus His entire soul did not enjoy
Second Part (I.-II., Q. XXXIV., A. 3). Con- fruition: not directly, indeed, because
sequently, it was not possible for Christ’s fruition is not the act of any one part of
whole soul to be suffering and rejoicing at the soul; nor by any overflow of glory,
the one time. because, since Christ was still upon earth,
Obj. 3. Further, beatific fruition comes there was no overflowing of glory from
of the knowledge and love of Divine the higher part into the lower, nor from
things, as Augustine says (Doct. Christ. i.). the soul into the body. But since, on the
But all the soul’s powers do not extend to contrary, the soul’s higher part was not
the knowledge and love of God. !erefore hindered in its proper acts by the lower, it
Christ’s whole soul did not enjoy fruition. follows that the higher part of His soul
On the contrary, Damascene says (De enjoyed fruition perfectly while Christ
Fide Orthod. iii.): Christ’s Godhead permit- was suffering.
ted His flesh to do and to suffer what was Reply Obj. 1. !e joy of fruition is not
proper to it. In like fashion, since it opposed directly to the grief of the Pas-
belonged to Christ’s soul, inasmuch as it sion, because they have not the same
was blessed, to enjoy fruition, His Passion object. Now nothing prevents contraries
did not impede fruition. from being in the same subject, but not
I answer that, As stated above (A. 7), according to the same. And so the joy of
the whole soul can be understood both fruition can appertain to the higher part
according to its essence and according to of reason by its proper act; but grief of the
all its faculties. If it be understood accord- Passion according to the subject. Grief of
the Passion belongs to the essence of the day that He suffered.
soul by reason of the body, whose form Obj. 2. Further, Christ’s Passion is
the soul is; whereas the joy of fruition called His upli#ing, according to John
(belongs to the soul) by reason of the fac- 3:14: So must the Son of man be li"ed up.
ulty in which it is subjected. And Christ is Himself called the Sun of
Reply Obj. 2. !e Philosopher’s con- Justice, as we read Mal. 4:2. !erefore it
tention is true because of the overflow seems that He ought to have suffered at
which takes place naturally of one faculty the sixth hour, when the sun is at its high-
of the soul into another; but it was not so est point, and yet the contrary appears
with Christ, as was said above. from Mark 15:25: It was the third hour, and
Reply Obj. 3. Such argument holds they crucified Him.
good of the totality of the soul with Obj. 3. Further, as the sun is at its high-
regard to its faculties. est point in each day at the sixth hour, so
also it reaches its highest point in every
NINTH ARTICLE year at the summer solstice. !erefore
WHETHER CHRIST SUFFERED AT A Christ ought to have suffered about the
SUITABLE TIME? time of the summer solstice rather than
about the vernal equinox.
We proceed thus to the Ninth Article:—
Objection 1. It seems that Christ did not Obj. 4. Further, the world was enlight-
ened by Christ’s presence in it, according
suffer at a suitable time. For Christ’s Pas-
to John 9:5: As long as I am in the world I
sion was prefigured by the sacrifice of the
am the light of the world. Consequently it
Paschal lamb: hence the Apostle says (1
was fi$ing for man’s salvation that Christ
Cor. 5:7): Christ our Pasch is sacrificed. But
the paschal lamb was slain on the four- should have lived longer in the world, so
that He should have suffered, not in
teenth day at eventide, as is stated in Exod.
young, but in old, age.
12:6. !erefore it seems that Christ ought
On the contrary, It is wri$en (John
to have suffered then; which is manifestly
13:1): Jesus, knowing that His hour was
false: for He was then celebrating the
come for Him to pass out of this world to the
Pasch with His disciples, according to
Father; and (John 2:4): My hour is not yet
Mark’s account (14:12): On the first day of
come. Upon which texts Augustine
the unleavened bread, when they sacrificed
observes: When He had done as much as He
the Pasch; whereas it was on the following
deemed sufficient, then came His hour, not Azymes the disciples came to Jesus, saying:
of necessity, but of will, not of condition, but Where wilt !ou that we prepare for !ee to
of power. !erefore Christ died at an eat the Pasch? From which, as Jerome
opportune time. says, since the fourteenth day of the first
I answer that, As was observed above month is called the day of the Azymes, when
(A. 1), Christ’s Passion was subject to His the lamb was slain, and when it was full
will. But His will was ruled by the Divine moon, it is quite clear that Christ kept the
wisdom which ordereth all things conve- supper on the fourteenth and died on the
niently and sweetly (Wisd. 8:1). Conse- fi#eenth. And this comes out more
quently it must be said that Christ’s Pas- clearly from Mark 14:12: On the first day of
sion was enacted at an opportune time. the unleavened bread, when they sacrificed
Hence it is wri"en in Qq. Nov. et Vet. Test. the Pasch, etc.; and from Luke 22:7: !e
lv.: !e Saviour did everything in its proper day of the unleavened bread came, on which
place and season. it was necessary that the Pasch should be
Reply Obj. 1. Some hold that Christ did killed.
die on the fourteenth day of the moon, Consequently, then, others say that
when the Jews sacrificed the Pasch: hence Christ ate the Pasch with His disciples on
it is stated (John 18:28) that the Jews went the proper day—that is, on the fourteenth
not into Pilate’s hall on the day of the Pas- day of the moon—showing thereby that up
sion, that they might not be defiled, but that to the last day He was not opposed to the
they might eat the Pasch. Upon this law, as Chrysostom says (Hom. lxxxix. in
Chrysostom observes: !e Jews celebrated Ma#h.): but that the Jews, being busied in
the Pasch then; but He celebrated the Pasch compassing Christ’s death against the
on the previous day, reserving His own slay- law, put off celebrating the Pasch until the
ing until the Friday, when the old Pasch was following day. And on this account it is
kept. And this appears to tally with the said of them that on the day of Christ’s
statement (John 13:1–5) that before the fes- Passion they were unwilling to enter
tival day of the Pasch … when supper was Pilate’s hall, that they might not be defiled,
done … Christ washed the feet of the disci- but that they might eat the Pasch.
ples. But even this solution does not tally
But Ma"hew’s account (26:17) seems with Mark, who says: On the first day of
opposed to this; that on the first day of the the unleavened bread, when they sacrificed
the Pasch. Consequently Christ and the eaten by the clean. Hence Chrysostom in
Jews celebrated the ancient Pasch at the the same passage gives another explana-
one time. And as Bede says on Luke 22:7, tion, that the Pasch can be taken as mean-
8: Although Christ Who is our Pasch was ing the whole feast of the Jews, which
slain on the following day—that is, on the lasted seven days.
fi"eenth day of the moon—nevertheless, on Reply Obj. 2. As Augustine says (De
the night when the Lamb was sacrificed, Consensu Evang. iii.): ‘It was about the
delivering to the disciples the mysteries to be sixth hour’ when the Lord was delivered up
celebrated of His body and blood, and being by Pilate to be crucified, as John relates.
held and bound by the Jews, He hallowed the For it was not quite the sixth hour, but about
opening of His own immolation—that is, of the sixth—that is, it was a"er the fi"h, and
His Passion. when part of the sixth had been entered upon
But the words (John 13:1) Before the fes- until the sixth hour was ended—that the
tival day of the Pasch are to be understood darkness began, when Christ hung upon the
to refer to the fourteenth day of the cross. It is understood to have been the third
moon, which then fell upon the !urs- hour when the Jews clamoured for the Lord
day: for the fi"eenth day of the moon was to be crucified: and it is most clearly shown
the most solemn day of the Pasch with that they crucified Him when they clam-
the Jews: and so the same day which John oured out. !erefore, lest anyone might
calls before the festival day of the Pasch, on divert the thought of so great a crime from
account of the natural distinction of days, the Jews to the soldiers, he says: ‘It was the
Ma#hew calls the first day of the unleav- third hour, and they crucified Him,’ that
ened bread, because, according to the rite they before all may be found to have cruci-
of the Jewish festivity, the solemnity fied Him, who at the third hour clamoured
began from the evening of the preceding for His crucifixion. Although there are not
day. When it is said, then, that they were wanting some persons who wish the
going to eat the Pasch on the fi"eenth day Parasceve to be understood as the third hour,
of the month, it is to be understood that which John recalls, saying: ‘It was the
the Pasch there is not called the Paschal Parasceve, about the sixth hour.’ For
lamb, which was sacrificed on the four- ‘Parasceve’ is interpreted ‘preparation.’ But
teenth day, but the Paschal food—that is, the true Pasch, which was celebrated in the
the unleavened bread—which had to be Lord’s Passion, began to be prepared from
the ninth hour of the night—namely, when of all, to commend the more His love by
the chief priests said: ‘He is deserving of giving up His life for us when He was in
death.’ According to John, then, ‘the sixth His most perfect state of life. Secondly,
hour of the Parasceve’ lasts from that because it was not becoming for Him to
hour of the night down to Christ’s cruci- show any decay of nature nor to be sub-
fixion; while, according to Mark, it is the ject to disease, as stated above (Q. XIV., A.
third hour of the day. 4). !irdly, that by dying and rising at an
Still, there are some who contend that early age Christ might exhibit before-
this discrepancy is due to the error of a hand in His own person the future condi-
Greek transcriber: since the characters tion of those who rise again. Hence it is
employed by them to represent 3 and 6 wri"en (Eph. 4:13): Until we all meet into
are somewhat alike. the unity of faith, and of the knowledge of
Reply Obj. 3. According to the author of the Son of God, unto a perfect man, unto the
Qq. Vet. et Nov. Test. (lv.) our Lord willed to measure of the age of the fulness of Christ.
redeem and reform the world by His Pas-
sion, at the time of year at which He had T ENTH ARTICLE
created it—that is, at the equinox. It is then WHETHER CHRIST SUFFERED IN A
that day grows upon night; because by our SUITABLE PLACE?
Saviour’s Passion we are brought from dark- We proceed thus to the Tenth Article:—
ness to light. And since the perfect enlight-
Objection 1. It seems that Christ did not
ening will come about at Christ’s second
suffer in a suitable place. For Christ suf-
coming, therefore the season of His sec-
fered according to His human nature,
ond coming is compared (Ma"h. 24:32,
which was conceived in Nazareth and
33) to the summer in these words: When born in Bethlehem. Consequently it
the branch thereof is now tender, and the
seems that He ought not to have suffered
leaves come forth, you know that summer is
in Jerusalem, but in Nazareth or Bethle-
nigh: so you also, when you shall see all
hem.
these things, know ye that it is nigh even at
Obj. 2. Further, the reality ought to
the doors. And then also shall be Christ’s
correspond with the figure. But Christ’s
greatest exaltation.
Passion was prefigured by the sacrifices
Reply Obj. 4. Christ willed to suffer
of the Old Law, and these were offered up
while yet young, for three reasons. First
in the Temple. !erefore it seems that
Christ ought to have suffered in the Tem- says in a Homily (xxiii.): When the Passion
ple, and not outside the city gate. drew nigh, our Lord willed to draw nigh to
Obj. 3. Further, the medicine should the place of the Passion—that is to say, to
correspond with the disease. But Christ’s Jerusalem—whither He came six days
Passion was the medicine against Adam’s before the Pasch; just as, according to the
sin: and Adam was not buried in legal precept, the Paschal lamb was led to
Jerusalem, but in Hebron; for it is wri#en the place of immolation six days before
(Josh. 14:15): !e name of Hebron before the Pasch, which is the tenth day of the
was called Cariath-Arbe: Adam the greatest moon.
in the land of (Vulg., among) the Enacims Secondly, because the virtue of His
was laid there. Passion was to be spread over the whole
On the contrary, It is wri#en (Luke world, He wished to suffer in the centre of
13:33): It cannot be that a prophet perish out the habitable world—that is, in
of Jerusalem. But Christ was a prophet. Jerusalem. Accordingly it is wri#en (Ps.
!erefore it was fi#ing that He should die 73:12): But God is our King before ages: He
in Jerusalem. hath wrought salvation in the midst of the
I answer that, According to the author earth—that is, in Jerusalem, which is
of Qq. Vet. et Nov. Test. (lv.), the Saviour did called the navel of the earth.*
everything in its proper place and season, !irdly, because it was specially in
because, as all things are in His hands, so keeping with His humility: that, as He
are all places: and consequently, since chose the most shameful manner of
Christ suffered at a suitable time, so did death, so likewise it was part of His humil-
He in a suitable place. ity that He did not refuse to suffer in so
Reply Obj. 1. Christ died most appropri- celebrated a place. Hence Pope Leo says in
ately in Jerusalem. First of all, because a sermon upon the Epiphany (xxxi.): He
Jerusalem was God’s chosen place for the who had taken upon Himself the form of a
offering of sacrifices to Himself: and servant chose Bethlehem for His nativity
these figurative sacrifices foreshadowed and Jerusalem for His Passion.
Christ’s Passion, which is a true sacrifice, Fourthly, He willed to suffer in
according to Eph. 5:2: He hath delivered Jerusalem, where the chief priests dwelt,
Himself for us, an oblation and a sacrifice to to show that the wickedness of His slayers
God for an odour of sweetness. Hence Bede arose from the chiefs of the Jewish peo-
ple. Hence it is wri"en (Acts 4:27): !ere beyond the city and outside the walls, that
assembled together in this city against !e you may learn it was a universal sacrifice,
holy child Jesus Whom !ou hast anointed, an oblation for the whole world, a cleansing
Herod, and Pontius Pilate, with the Gentiles for all.
and the people of Israel. Reply Obj. 3. According to Jerome, in
Reply Obj. 2. For three reasons Christ his commentary on Ma"h. 27:33, some-
suffered outside the gate, and not in the one explained ‘the place of Calvary’ as being
Temple nor in the city. First of all, that the place where Adam was buried; and that
the truth might correspond with the fig- it was so called because the skull of the first
ure. For the calf and the goat which were man was buried there. A pleasing interpreta-
offered in most solemn sacrifice for expia- tion indeed, and one suited to catch the ear
tion on behalf of the entire multitude of the people, but, still, not the true one. For
were burnt outside the camp, as com- the spots where the condemned are beheaded
manded in Lev. 16:27: Hence it is wri"en are outside the city and beyond the gates,
(Heb. 13:11): For the bodies of those beasts, deriving thence the name of Calvary—that
whose blood is brought into the holies by the is, of the beheaded. Jesus, accordingly, was
high-priest for sin, are burned without the crucified there, that the standards of martyr-
camp. Wherefore Jesus also, that He might dom might be upli#ed over the arena of the
sanctify the people by His own blood, suf- condemned. But Adam was buried close by
fered without the gate. Hebron and Arbe, as we read in the book of
Secondly, to set us the example of Jesus Ben Nave. But Jesus was to be cruci-
shunning worldly conversation. Accord- fied in the common spot of the con-
ingly the passage continues: Let us go forth demned rather than beside Adam’s sepul-
therefore to Him without the camp, bearing chre, to make it manifest that Christ’s
His reproach. cross was the remedy, not only for Adam’s
!irdly, as Chrysostom says in a ser- personal sin, but also for the sin of the
mon on the Passion (Hom. i., De Cruce et entire world.
Latrone): !e Lord was not willing to suffer
under a roof, nor in the Jewish Temple, lest ELEVENTH ARTICLE
the Jews might take away the saving sacri- WHETHER IT WAS FITTING FOR CHRIST TO
fice, and lest you might think He was offered BE CRUCIFIED WITH THIEVES?
for that people only. Consequently, it was
We proceed thus to the Eleventh Article:—
Objection 1. It does not seem fi"ing for Isaias (53:12): And He was reputed with the
Christ to have been crucified with thieves, wicked.
because it is wri"en (2 Cor. 6:14): What I answer that, Christ was crucified
participation hath justice with injustice? between thieves from one intention on
But for our sakes Christ of God is made the part of the Jews, and from quite
unto us justice (1 Cor. 1:30); whereas iniq- another on the part of God’s ordaining.
uity applies to thieves. !erefore it was As to the intention of the Jews, Chrysos-
not fi"ing for Christ to be crucified with tom remarks (Hom. lxxxvii. in Ma"h.)
thieves. that they crucified the two thieves, one on
Obj. 2. Further, on Ma"h. 26:35, either side, that He might be made to share
!ough I should die with !ee, I will not their guilt. But it did not happen so; because
deny !ee, Origen (Tract. xxxv. in Ma"h.) mention is never made of them; whereas His
observes: It was not men’s lot to die with cross is honoured everywhere. Kings lay
Jesus, since He died for all. Again, on Luke aside their crowns to take up the cross: on
22:33, I am ready to go with !ee, both into their purple robes, on their diadems, on their
prison and death, Ambrose says: Our weapons, on the consecrated table, every-
Lord’s Passion has followers, but not equals. where the cross shines forth.
It seems, then, much less fi"ing for As to God’s ordinance, Christ was cru-
Christ to suffer with thieves. cified with thieves, because, as Jerome
Obj. 3. Further, it is wri"en (Ma"h. says on Ma"h. 27:33: As Christ became
27:44) that the thieves who were crucified accursed of the cross for us, so for our salva-
with Him reproached Him. But in Luke tion He was crucified as a guilty one among
23:42 it is stated that one of them who was the guilty. Secondly, as Pope Leo observes
crucified with Christ cried out to Him: in his sermon upon the Passion (lv.): Two
Lord, remember me when !ou shalt come thieves were crucified, one on His right
into !y kingdom. It seems, then, that hand and one on His le#, to set forth by the
besides the blasphemous thieves there very appearance of the gibbet that separation
was another man who did not blaspheme of all men which shall be made in His hour
Him: and so the Evangelist’s account does of judgment. And Augustine on John 7:36
not seem to be accurate when it says that says: !e very cross, if thou mark it well,
Christ was crucified with thieves. was a judgment-seat: for the judge being set
On the contrary, It was foretold by in the midst, the one who believed was deliv-
ered, the other who mocked Him was con- upon the cross, and lead him into paradise,
demned. Already He has signified what He was no less a wonder than to shake the rocks.
shall do to the quick and the dead; some He Reply Obj. 2. It was not fi"ing that
will set on His right, others on His le" anyone else should die with Christ from
hand.—!irdly, according to Hilary (Cap. the same cause as Christ: hence Origen
xxx. in Ma#h.): Two thieves are set, one continues thus in the same passage: All
upon His right and one upon His le", to had been under sin, and all required that
show that all mankind is called to the another should die for them, not they for
sacrament of His Passion. But because of the others.
cleavage between believers and unbelievers, Reply Obj. 3. As Augustine says (De
the multitude is divided into right and le", Consensu Evang. iii.): We can understand
those on the right being saved by the justifi- Ma"hew as pu#ing the plural for the sin-
cation of faith.—Fourthly, because, as gular when he said the thieves reproached
Bede says on Mark 15:27: !e thieves cru- Him. Or it may be said, with Jerome, that
cified with our Lord denote those who, at first both blasphemed Him, but a"er-
believing in and confessing Christ, either wards one believed in Him on witnessing
endure the conflict of martyrdom or keep the the wonders.
institutes of stricter observance. But those
who do the like for the sake of everlasting T WELFTH ARTICLE
glory are denoted by the faith of the thief on WHETHER CHRIST’S PASSION IS TO BE
the right; while others who do so for the sake ATTRIBUTED TO HIS GODHEAD?
of human applause copy the mind and behav-
We proceed thus to the Twel"h Article:—
iour of the one on the le".
Objection 1. It seems that Christ’s Pas-
Reply Obj. 1. Just as Christ was not sion is to be a"ributed to His Godhead;
obliged to die, but willingly submi"ed to
for it is wri"en (1 Cor. 2:8): If they had
death so as to vanquish death by His
known it, they would never have crucified
power: so neither deserved He to be
the Lord of glory. But Christ is the Lord of
classed with thieves; but willed to be
glory in respect of His Godhead. !ere-
reputed with the ungodly that He might
fore Christ’s Passion is a"ributed to Him
destroy ungodliness by His power.
in respect of His Godhead.
Accordingly, Chrysostom says (Hom.
Obj. 2. Further, the principle of men’s
lxxxv. in Joan.) that to convert the thief
salvation is the Godhead Itself, according
to Ps. 36:39: But the salvation of the just is p. i., c. 26) we read: If any man does not
from the Lord. Consequently, if Christ’s confess that the Word of God suffered in the
Passion did not appertain to His Godhead, flesh and was crucified in the flesh, let him
it would seem that it could not produce be anathema. !erefore Christ’s Passion
fruit in us. belongs to the suppositum of the Divine
Obj. 3. Further, the Jews were punished Nature by reason of the passible nature
for slaying Christ as for murdering God assumed, but not on account of the
Himself; as is proved by the gravity of the impassible Divine Nature.
punishment. Now this would not be so Reply Obj. 1. !e Lord of glory is said to
unless the Passion were not a"ributed to be crucified, not as the Lord of glory, but
the Godhead. !erefore Christ’s Passion as a man capable of suffering.
should be so a"ributed. Reply Obj. 2. As is said in a sermon of
On the contrary, Athanasius says (Ep. ad the Council of Ephesus (p. iii., c. 10),
Epict.): !e Word is impassible Whose Christ’s death being, as it were, God’s
Nature is Divine. But what is impassible death—namely, by union in
cannot suffer. Consequently, Christ’s Person—destroyed death; since He Who
Passion did not concern His Godhead. suffered was both God and man. For God’s
I answer that, As stated above (Q. II., Nature was not wounded, nor did It undergo
AA. 1, 2, 3, 6), the union of the human any change by those sufferings.
nature with the Divine was effected in the Reply Obj. 3. As the passage quoted
Person, in the hypostasis, in the individ- goes on to say: !e Jews did not crucify one
ual, yet observing the distinction of who was simply a man; they inflicted their
natures; so that it is the same Person and presumptions upon God. For suppose a
hypostasis of the Divine and human prince to speak by word of mouth, and that
natures, while each nature retains that his words are commi#ed to writing on a
which is proper to it. And therefore, as parchment and sent out to the cities, and
stated above (Q. XVI., A. 4), the Passion is that some rebel tears up the document, he
to be a"ributed to the suppositum of the will be led forth to endure the death sen-
Divine Nature, not because of the Divine tence, not for merely tearing up a document,
Nature, which is impassible, but by rea- but as destroying the imperial message. Let
son of the human nature. Hence, in a not the Jew, then, stand in security, as cruci-
Synodal Epistle of Cyril (Act. Conc. Ephes. fying a mere man; since what he saw was as
the parchment, but what was hidden under
it was the imperial Word, the Son by nature,
not the mere u"erance of a tongue.

Summa Theologica - PASSION

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Summa Theologica - PASSION

Uploaded by

Copyright:

Available Formats

S.T.M.

THE “SUMMA CENSOR. THEOL.

ST. THOMAS V ICARIUS GENERALIS.

F. BEDA JARRETT, O.P., S.T.L.,

BURNS OATES & Die 7 Januarii, 1921

F. INNOCENTIUS APAP, O.P.,

You might also like