Likewise His "goodness" (Rom. 11:22) shines forth, since by no penalty endured could man pay Him enough satisfaction: and the Apostle denotes this when he says: "He delivered Him up for us all": and, again (Rom. 3:25): "Whom"--that is to say, Christ--G.o.d "hath proposed to be a propitiation through faith in His blood."
Reply Obj. 2: Christ as G.o.d delivered Himself up to death by the same will and action as that by which the Father delivered Him up; but as man He gave Himself up by a will inspired of the Father. Consequently there is no contrariety in the Father delivering Him up and in Christ delivering Himself up.
Reply Obj. 3: The same act, for good or evil, is judged differently, accordingly as it proceeds from a different source. The Father delivered up Christ, and Christ surrendered Himself, from charity, and consequently we give praise to both: but Judas betrayed Christ from greed, the Jews from envy, and Pilate from worldly fear, for he stood in fear of Caesar; and these accordingly are held guilty.
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FOURTH ARTICLE [III, Q. 47, Art. 4]
Whether It Was Fitting for Christ to Suffer at the Hands of the Gentiles?
Objection 1: It would seem unfitting that Christ should suffer at the hands of the Gentiles. For since men were to be freed from sin by Christ"s death, it would seem fitting that very few should sin in His death. But the Jews sinned in His death, on whose behalf it is said (Matt. 21:38): "This is the heir; come, let us kill him." It seems fitting, therefore, that the Gentiles should not be implicated in the sin of Christ"s slaying.
Obj. 2: Further, the truth should respond to the figure. Now it was not the Gentiles but the Jews who offered the figurative sacrifices of the Old Law. Therefore neither ought Christ"s Pa.s.sion, which was a true sacrifice, to be fulfilled at the hands of the Gentiles.
Obj. 3: Further, as related John 5:18, "the Jews sought to kill"
Christ because "He did not only break the sabbath, but also said G.o.d was His Father, making Himself equal to G.o.d." But these things seemed to be only against the Law of the Jews: hence they themselves said (John 19:7): "According to the Law He ought to die because He made Himself the Son of G.o.d." It seems fitting, therefore, that Christ should suffer, at the hands not of the Gentiles, but of the Jews, and that what they said was untrue: "It is not lawful for us to put any man to death," since many sins are punishable with death according to the Law, as is evident from Lev. 20.
_On the contrary,_ our Lord Himself says (Matt. 20:19): "They shall deliver Him to the Gentiles to be mocked, and scourged, and crucified."
_I answer that,_ The effect of Christ"s Pa.s.sion was foreshown by the very manner of His death. For Christ"s Pa.s.sion wrought its effect of salvation first of all among the Jews, very many of whom were baptized in His death, as is evident from Acts 2:41 and Acts 4:4.
Afterwards, by the preaching of Jews, Christ"s Pa.s.sion pa.s.sed on to the Gentiles. Consequently it was fitting that Christ should begin His sufferings at the hands of the Jews, and, after they had delivered Him up, finish His Pa.s.sion at the hands of the Gentiles.
Reply Obj. 1: In order to demonstrate the fulness of His love, on account of which He suffered, Christ upon the cross prayed for His persecutors. Therefore, that the fruits of His pet.i.tion might accrue to Jews and Gentiles, Christ willed to suffer from both.
Reply Obj. 2: Christ"s Pa.s.sion was the offering of a sacrifice, inasmuch as He endured death of His own free-will out of charity: but in so far as He suffered from His persecutors it was not a sacrifice, but a most grievous sin.
Reply Obj. 3: As Augustine says (Tract. cxiv in Joan.): "The Jews said that "it is not lawful for us to put any man to death," because they understood that it was not lawful for them to put any man to death" owing to the sacredness of the feast-day, which they had already begun to celebrate. or, as Chrysostom observes (Hom. lx.x.xiii in Joan.), because they wanted Him to be slain, not as a transgressor of the Law, but as a public enemy, since He had made Himself out to be a king, of which it was not their place to judge. Or, again, because it was not lawful for them to crucify Him (as they wanted to), but to stone Him, as they did to Stephen. Better still is it to say that the power of putting to death was taken from them by the Romans, whose subjects they were.
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FIFTH ARTICLE [III, Q. 47, Art. 5]
Whether Christ"s Persecutors Knew Who He Was?
Objection 1: It would seem that Christ"s persecutors did know who He was. For it is written (Matt. 21:38) that the husbandmen seeing the son said within themselves: "This is the heir; come, let us kill him." On this Jerome remarks: "Our Lord proves most manifestly by these words that the rulers of the Jews crucified the Son of G.o.d, not from ignorance, but out of envy: for they understood that it was He to whom the Father says by the Prophet: "Ask of Me, and I will give Thee the Gentiles for Thy inheritance."" It seems, therefore, that they knew Him to be Christ or the Son of G.o.d.
Obj. 2: Further, our Lord says (John 15:24): "But now they have both seen and hated both Me and My Father." Now what is seen is known manifestly. Therefore the Jews, knowing Christ, inflicted the Pa.s.sion on Him out of hatred.
Obj. 3: Further, it is said in a sermon delivered in the Council of Ephesus (P. iii, cap. x): "Just as he who tears up the imperial message is doomed to die, as despising the prince"s word; so the Jew, who crucified Him whom he had seen, will pay the penalty for daring to lay his hands on G.o.d the Word Himself." Now this would not be so had they not known Him to be the Son of G.o.d, because their ignorance would have excused them. Therefore it seems that the Jews in crucifying Christ knew Him to be the Son of G.o.d.
_On the contrary,_ It is written (1 Cor. 2:8): "If they had known it, they would never have crucified the Lord of glory." And (Acts 3:17), Peter, addressing the Jews, says: "I know that you did it through ignorance, as did also your rulers." Likewise the Lord hanging upon the cross said: "Father, forgive them, for they know not what they do" (Luke 23:34).
_I answer that,_ Among the Jews some were elders, and others of lesser degree. Now according to the author of De Qq. Nov. et Vet.
Test., qu. lxvi, the elders, who were called "rulers, knew," as did also the devils, "that He was the Christ promised in the Law: for they saw all the signs in Him which the prophets said would come to pa.s.s: but they did not know the mystery of His G.o.dhead." Consequently the Apostle says: "If they had known it, they would never have crucified the Lord of glory." It must, however, be understood that their ignorance did not excuse them from crime, because it was, as it were, affected ignorance. For they saw manifest signs of His G.o.dhead; yet they perverted them out of hatred and envy of Christ; neither would they believe His words, whereby He avowed that He was the Son of G.o.d. Hence He Himself says of them (John 15:22): "If I had not come, and spoken to them, they would not have sin; but now they have no excuse for their sin." And afterwards He adds (John 15:24): "If I had not done among them the works that no other man hath done, they would not have sin." And so the expression employed by Job (21:14) can be accepted on their behalf: "(Who) said to G.o.d: depart from us, we desire not the knowledge of Thy ways."
But those of lesser degree--namely, the common folk--who had not grasped the mysteries of the Scriptures, did not fully comprehend that He was the Christ or the Son of G.o.d. For although some of them believed in Him, yet the mult.i.tude did not; and if they doubted sometimes whether He was the Christ, on account of the manifold signs and force of His teaching, as is stated John 7:31, 41, nevertheless they were deceived afterwards by their rulers, so that they did not believe Him to be the Son of G.o.d or the Christ. Hence Peter said to them: "I know that you did it through ignorance, as did also your rulers"--namely, because they were seduced by the rulers.
Reply Obj. 1: Those words are spoken by the husbandmen of the vineyard; and these signify the rulers of the people, who knew Him to be the heir, inasmuch as they knew Him to be the Christ promised in the Law, but the words of Ps. 2:8 seem to militate against this answer: "Ask of Me, and I will give Thee the Gentiles for Thy inheritance"; which are addressed to Him of whom it is said: "Thou art My Son, this day have I begotten Thee." If, then, they knew Him to be the one to whom the words were addressed: "Ask of Me, and I will give Thee the Gentiles for Thy inheritance," it follows that they knew Him to be the Son of G.o.d. Chrysostom, too, says upon the same pa.s.sage that "they knew Him to be the Son of G.o.d." Bede likewise, commenting on the words, "For they know not what they do"
(Luke 23:34), says: "It is to be observed that He does not pray for them who, understanding Him to be the Son of G.o.d, preferred to crucify Him rather than acknowledge Him." But to this it may be replied that they knew Him to be the Son of G.o.d, not from His Nature, but from the excellence of His singular grace.
Yet we may hold that they are said to have known also that He was verily the Son of G.o.d, in that they had evident signs thereof: yet out of hatred and envy, they refused credence to these signs, by which they might have known that He was the Son of G.o.d.
Reply Obj. 2: The words quoted are preceded by the following: "If I had not done among them the works that no other man hath done, they would not have sin"; and then follow the words: "But now they have both seen and hated both Me and My Father." Now all this shows that while they beheld Christ"s marvelous works, it was owing to their hatred that they did not know Him to be the Son of G.o.d.
Reply Obj. 3: Affected ignorance does not excuse from guilt, but seems, rather, to aggravate it: for it shows that a man is so strongly attached to sin that he wishes to incur ignorance lest he avoid sinning. The Jews therefore sinned, as crucifiers not only of the Man-Christ, but also as of G.o.d.
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SIXTH ARTICLE [III, Q. 47, Art. 6]
Whether the Sin of Those Who Crucified Christ Was Most Grievous?
Objection 1: It would seem that the sin of Christ"s crucifiers was not the most grievous. Because the sin which has some excuse cannot be most grievous. But our Lord Himself excused the sin of His crucifiers when He said: "Father, forgive them: for they know not what they do" (Luke 23:34). Therefore theirs was not the most grievous sin.
Obj. 2: Further, our Lord said to Pilate (John 19:11): "He that hath delivered Me to thee hath the greater sin." But it was Pilate who caused Christ to be crucified by his minions. Therefore the sin of Judas the traitor seems to be greater than that of those who crucified Him.
Obj. 3: Further, according to the Philosopher (Ethic. v): "No one suffers injustice willingly"; and in the same place he adds: "Where no one suffers injustice, n.o.body works injustice." Consequently n.o.body wreaks injustice upon a willing subject. But Christ suffered willingly, as was shown above (AA. 1, 2). Therefore those who crucified Christ did Him no injustice; and hence their sin was not the most grievous.
_On the contrary,_ Chrysostom, commenting on the words, "Fill ye up, then, the measure of your fathers" (Matt. 23:32), says: "In very truth they exceeded the measure of their fathers; for these latter slew men, but they crucified G.o.d."
_I answer that,_ As stated above (A. 5), the rulers of the Jews knew that He was the Christ: and if there was any ignorance in them, it was affected ignorance, which could not excuse them. Therefore their sin was the most grievous, both on account of the kind of sin, as well as from the malice of their will. The Jews also of the common order sinned most grievously as to the kind of their sin: yet in one respect their crime was lessened by reason of their ignorance. Hence Bede, commenting on Luke 23:34, "Father, forgive them, for they know not what they do," says: "He prays for them who know not what they are doing, as having the zeal of G.o.d, but not according to knowledge." But the sin of the Gentiles, by whose hands He was crucified, was much more excusable, since they had no knowledge of the Law.
Reply Obj. 1: As stated above, the excuse made by our Lord is not to be referred to the rulers among the Jews, but to the common people.
Reply Obj. 2: Judas did not deliver up Christ to Pilate, but to the chief priests who gave Him up to Pilate, according to John 18:35: "Thy own nation and the chief priests have delivered Thee up to me."
But the sin of all these was greater than that of Pilate, who slew Christ from fear of Caesar; and even greater than the sin of the soldiers who crucified Him at the governor"s bidding, not out of cupidity like Judas, nor from envy and hate like the chief priests.
Reply Obj. 3: Christ, indeed willed His Pa.s.sion just as the Father willed it; yet He did not will the unjust action of the Jews.
Consequently Christ"s slayers are not excused of their injustice.
Nevertheless, whoever slays a man not only does a wrong to the one slain, but likewise to G.o.d and to the State; just as he who kills himself, as the Philosopher says (Ethic. v). Hence it was that David condemned to death the man who "did not fear to lay hands upon the Lord"s anointed," even though he (Saul) had requested it, as related 2 Kings 1:5-14.
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QUESTION 48
OF THE EFFICIENCY OF CHRIST"S Pa.s.sION (In Six Articles)
We now have to consider Christ"s Pa.s.sion as to its effect; first of all, as to the manner in which it was brought about; and, secondly, as to the effect in itself. Under the first heading there are six points for inquiry:
(1) Whether Christ"s Pa.s.sion brought about our salvation by way of merit?
(2) Whether it was by way of atonement?
(3) Whether it was by way of sacrifice?
(4) Whether it was by way of redemption?
(5) Whether it is proper to Christ to be the Redeemer?
(6) Whether (the Pa.s.sion) secured man"s salvation efficiently?
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