Part IV (Tertia Pars) Part 84 (1/2)
Now He was lifted up from the earth by His Pa.s.sion on the cross.
Therefore by His Pa.s.sion the devil was deprived of his power over man.
_I answer that,_ There are three things to be considered regarding the power which the devil exercised over men previous to Christ's Pa.s.sion. The first is on man's own part, who by his sin deserved to be delivered over to the devil's power, and was overcome by his tempting. Another point is on G.o.d's part, whom man had offended by sinning, and who with justice left man under the devil's power. The third is on the devil's part, who out of his most wicked will hindered man from securing his salvation.
As to the first point, by Christ's Pa.s.sion man was delivered from the devil's power, in so far as the Pa.s.sion is the cause of the forgiveness of sins, as stated above (A. 1). As to the second, it must be said that Christ's Pa.s.sion freed us from the devil's power, inasmuch as it reconciled us with G.o.d, as shall be shown later (A.
4). But as to the third, Christ's Pa.s.sion delivered us from the devil, inasmuch as in Christ's Pa.s.sion he exceeded the limit of power a.s.signed him by G.o.d, by conspiring to bring about Christ's death, Who, being sinless, did not deserve to die. Hence Augustine says (De Trin. xiii, cap. xiv): ”The devil was vanquished by Christ's justice: because, while discovering in Him nothing deserving of death, nevertheless he slew Him. And it is certainly just that the debtors whom he held captive should be set at liberty since they believed in Him whom the devil slew, though He was no debtor.”
Reply Obj. 1: The devil is said to have had such power over men not as though he were able to injure them without G.o.d's sanction, but because he was justly permitted to injure men whom by tempting he had induced to give consent.
Reply Obj. 2: G.o.d so permitting it, the devil can still tempt men's souls and hara.s.s their bodies: yet there is a remedy provided for man through Christ's Pa.s.sion, whereby he can safeguard himself against the enemy's a.s.saults, so as not to be dragged down into the destruction of everlasting death. And all who resisted the devil previous to the Pa.s.sion were enabled to do so through faith in the Pa.s.sion, although it was not yet accomplished. Yet in one respect no one was able to escape the devil's hands, i.e. so as not to descend into h.e.l.l. But after Christ's Pa.s.sion, men can defend themselves from this by its power.
Reply Obj. 3: G.o.d permits the devil to deceive men by certain persons, and in times and places, according to the hidden motive of His judgments; still, there is always a remedy provided through Christ's Pa.s.sion, for defending themselves against the wicked snares of the demons, even in Antichrist's time. But if any man neglect to make use of this remedy, it detracts nothing from the efficacy of Christ's Pa.s.sion.
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THIRD ARTICLE [III, Q. 49, Art. 3]
Whether Men Were Freed from the Punishment of Sin Through Christ's Pa.s.sion?
Objection 1: It would seem that men were not freed from the punishment of sin by Christ's Pa.s.sion. For the chief punishment of sin is eternal d.a.m.nation. But those d.a.m.ned in h.e.l.l for their sins were not set free by Christ's Pa.s.sion, because ”in h.e.l.l there is no redemption” [*Office of the Dead, Resp. vii]. It seems, therefore, that Christ's Pa.s.sion did not deliver men from the punishment of sin.
Obj. 2: Further, no punishment should be imposed upon them who are delivered from the debt of punishment. But a satisfactory punishment is imposed upon penitents. Consequently, men were not freed from the debt of punishment by Christ's Pa.s.sion.
Obj. 3: Further, death is a punishment of sin, according to Rom.
6:23: ”The wages of sin is death.” But men still die after Christ's Pa.s.sion. Therefore it seems that we have not been delivered from the debt of punishment.
_On the contrary,_ It is written (Isa. 53:4): ”Surely He hath borne our iniquities and carried our sorrows.”
_I answer that,_ Through Christ's Pa.s.sion we have been delivered from the debt of punishment in two ways. First of all, directly--namely, inasmuch as Christ's Pa.s.sion was sufficient and superabundant satisfaction for the sins of the whole human race: but when sufficient satisfaction has been paid, then the debt of punishment is abolished. In another way--indirectly, that is to say--in so far as Christ's Pa.s.sion is the cause of the forgiveness of sin, upon which the debt of punishment rests.
Reply Obj. 1: Christ's Pa.s.sion works its effect in them to whom it is applied, through faith and charity and the sacraments of faith. And, consequently, the lost in h.e.l.l cannot avail themselves of its effects, since they are not united to Christ in the aforesaid manner.
Reply Obj. 2: As stated above (A. 1, ad 4, 5), in order to secure the effects of Christ's Pa.s.sion, we must be likened unto Him. Now we are likened unto Him sacramentally in Baptism, according to Rom. 6:4: ”For we are buried together with Him by baptism into death.” Hence no punishment of satisfaction is imposed upon men at their baptism, since they are fully delivered by Christ's satisfaction. But because, as it is written (1 Pet. 3:18), ”Christ died” but ”once for our sins,” therefore a man cannot a second time be likened unto Christ's death by the sacrament of Baptism. Hence it is necessary that those who sin after Baptism be likened unto Christ suffering by some form of punishment or suffering which they endure in their own person; yet, by the co-operation of Christ's satisfaction, much lighter penalty suffices than one that is proportionate to the sin.
Reply Obj. 3: Christ's satisfaction works its effect in us inasmuch as we are incorporated with Him, as the members with their head, as stated above (A. 1). Now the members must be conformed to their head.
Consequently, as Christ first had grace in His soul with bodily pa.s.sibility, and through the Pa.s.sion attained to the glory of immortality, so we likewise, who are His members, are freed by His Pa.s.sion from all debt of punishment, yet so that we first receive in our souls ”the spirit of adoption of sons,” whereby our names are written down for the inheritance of immortal glory, while we yet have a pa.s.sible and mortal body: but afterwards, ”being made conformable”
to the sufferings and death of Christ, we are brought into immortal glory, according to the saying of the Apostle (Rom. 8:17): ”And if sons, heirs also: heirs indeed of G.o.d, and joint heirs with Christ; yet so if we suffer with Him, that we may be also glorified with Him.”
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FOURTH ARTICLE [III, Q. 49, Art. 4]
Whether We Were Reconciled to G.o.d Through Christ's Pa.s.sion?
Objection 1: It would seem that we were not reconciled to G.o.d through Christ's Pa.s.sion. For there is no need of reconciliation between friends. But G.o.d always loved us, according to Wis. 11:25: ”Thou lovest all the things that are, and hatest none of the things which Thou hast made.” Therefore Christ's Pa.s.sion did not reconcile us to G.o.d.
Obj. 2: Further, the same thing cannot be cause and effect: hence grace, which is the cause of meriting, does not come under merit. But G.o.d's love is the cause of Christ's Pa.s.sion, according to John 3:16: ”G.o.d so loved the world, as to give His only-begotten Son.” It does not appear, then, that we were reconciled to G.o.d through Christ's Pa.s.sion, so that He began to love us anew.
Obj. 3: Further, Christ's Pa.s.sion was completed by men slaying Him; and thereby they offended G.o.d grievously. Therefore Christ's Pa.s.sion is rather the cause of wrath than of reconciliation to G.o.d.
_On the contrary,_ The Apostle says (Rom. 5:10): ”We are reconciled to G.o.d by the death of His Son.”