Title of the work in Latin
MEDULLA S. THOMAE AQUITATIS PER OMNES ANNI LITURGICI DIES DISTRBUITA, SEU MEDITATIONES EX OPERIBUS S. THOMAE DEPROMPTAE
Compilation and arrangement by
FR. Z. MÉZARD O. P.
NOTE
All titles with an asterisk contain material that is no longer attributed to Saint Thomas Aquinas.
16. Thursday after the II Sunday of Lent: The Passion of Christ Was Accomplished as a Sacrifice
Thursday of the II Week of Lent
I. — A sacrifice, in the proper sense, is that which is made as an honor properly due to God, with the aim of appeasing Him. And for this reason, Augustine says: "Every work done with the aim of uniting us with God in a holy fellowship is truly a sacrifice; that is, a work referred to the good end, whose possession is capable of giving us true happiness.” Now, Christ offered Himself to suffer for us; and the very fact that He voluntarily endured His Passion was exceedingly accepted by God, as it stemmed from the utmost charity. Thus, it is evident that the Passion of Christ was a true sacrifice.
And as Augustine further adds in the same book, "the primitive sacrifices of the saints were varied and numerous signs of that true sacrifice. This unique sacrifice was symbolized by many sacrifices, just as the same reality is designated by numerous words, in order for it to be greatly recommended, without any useless embellishment." But Augustine continues, "We consider four elements in a sacrifice: the one to whom it is offered, who offers it, what is offered, and by whom it is offered. Thus, the same, the only unique and true mediator, reconciling us with God by the sacrifice of peace, had to remain one with the one to whom he offered that sacrifice, bring together in Himself, in a unity, those for whom He offered it, and be simultaneously and identically the offerer and the offering."
II. — It is true that in the sacrifices of the old law, which were a figure of Christ, human flesh was never offered; but this does not imply that the Passion was not a sacrifice. For, although the reality corresponds to the figure in a certain way, it does not correspond totally, since the truth must necessarily surpass the figure. Therefore, and suitably, the figure of this sacrifice, by which the flesh of Christ is offered for us, was the flesh, not of men, but of irrational animals that signified the flesh and Christ. The flesh of Christ is the most perfect of sacrifices for the following reasons:
1) Because, being flesh of human nature, it is suitably offered by men, who take it in the form of a sacrament.
2) Because, being capable of suffering and mortal, it was apt for immolation.
3) Because, being free from sin, it had the efficacy to purify from sins.
4) Because, being the very flesh of the offerer, it was accepted by God because of the charity with which it was offered.
Hence Augustine says: "What offering could men take that would be more suited to them than human flesh? What could be more apt for immolation than mortal flesh? What could be purer to cleanse the vices of mortals than flesh born without the contagion of carnal concupiscence, from a virgin womb? What could be offered and accepted with more grace than the flesh of our sacrifice, made the body of our Priest?"
III, q. XLVIII, a. III
(P. D. Mézard, O. P., Meditationes ex Operibus S. Thomae.)
#God #Deus #Isten #Gott #Jesus #Católico #Catholic #Katholik #katholisch #Katolikus #catholique #Faith #Fé #foi #信仰 #Latin #Latim #Gospel #Evangelho #Evangélium #évangile #Dieu #福音 #日本 #カトリック #Bible #Biblestr #Nostr #Grownostr
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16. Thursday after the II Sunday of Lent: The Passion of Christ Was Accomplished as a Sacrifice
Thursday of the II Week of Lent
I. — A sacrifice, in the proper sense, is that which is made as an honor properly due to God, with the aim of appeasing Him. And for this reason, Augustine says: "Every work done with the aim of uniting us with God in a holy fellowship is truly a sacrifice; that is, a work referred to the good end, whose possession is capable of giving us true happiness.” Now, Christ offered Himself to suffer for us; and the very fact that He voluntarily endured His Passion was exceedingly accepted by God, as it stemmed from the utmost charity. Thus, it is evident that the Passion of Christ was a true sacrifice.
And as Augustine further adds in the same book, "the primitive sacrifices of the saints were varied and numerous signs of that true sacrifice. This unique sacrifice was symbolized by many sacrifices, just as the same reality is designated by numerous words, in order for it to be greatly recommended, without any useless embellishment." But Augustine continues, "We consider four elements in a sacrifice: the one to whom it is offered, who offers it, what is offered, and by whom it is offered. Thus, the same, the only unique and true mediator, reconciling us with God by the sacrifice of peace, had to remain one with the one to whom he offered that sacrifice, bring together in Himself, in a unity, those for whom He offered it, and be simultaneously and identically the offerer and the offering."
II. — It is true that in the sacrifices of the old law, which were a figure of Christ, human flesh was never offered; but this does not imply that the Passion was not a sacrifice. For, although the reality corresponds to the figure in a certain way, it does not correspond totally, since the truth must necessarily surpass the figure. Therefore, and suitably, the figure of this sacrifice, by which the flesh of Christ is offered for us, was the flesh, not of men, but of irrational animals that signified the flesh and Christ. The flesh of Christ is the most perfect of sacrifices for the following reasons:
1) Because, being flesh of human nature, it is suitably offered by men, who take it in the form of a sacrament.
2) Because, being capable of suffering and mortal, it was apt for immolation.
3) Because, being free from sin, it had the efficacy to purify from sins.
4) Because, being the very flesh of the offerer, it was accepted by God because of the charity with which it was offered.
Hence Augustine says: "What offering could men take that would be more suited to them than human flesh? What could be more apt for immolation than mortal flesh? What could be purer to cleanse the vices of mortals than flesh born without the contagion of carnal concupiscence, from a virgin womb? What could be offered and accepted with more grace than the flesh of our sacrifice, made the body of our Priest?"
III, q. XLVIII, a. III
(P. D. Mézard, O. P., Meditationes ex Operibus S. Thomae.)
#God #Deus #Isten #Gott #Jesus #Católico #Catholic #Katholik #katholisch #Katolikus #catholique #Faith #Fé #foi #信仰 #Latin #Latim #Gospel #Evangelho #Evangélium #évangile #Dieu #福音 #日本 #カトリック #Bible #Biblestr #Nostr #Grownostr
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