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.
21. Tuesday after the III Sunday of Lent: Christ, the True Redeemer
Tuesday of the III Week of Lent
“you were redeemed with the precious blood of Christ, as of a lamb unblemished and without spot” (1 Pet 1:19)
By the sin of our first parents, humankind separated itself from God, as St. Paul explains in the epistle to the Ephesians (chapter 2); man did not exclude himself from the power of God, but from the vision of His face, to which His children and family are admitted. Furthermore, we fell under the usurped power of the devil, to whom, by his consent, man submitted. Man delivered to him all that he was, although he could not give himself, for he was not master of himself and belonged to another.
The Passion of Christ, therefore, had two effects:
- It freed us from the power of the enemy, overcoming him with means contrary to those the enemy used in his victory over man: humility, obedience, and the austerity of penance, which opposes the delight of the forbidden fruit.
- Moreover, by satisfying for the faults of men, it united them to God and made them children and family of God.
This liberation therefore has a double character of redemption. While it freed us from the power of the devil, Christ redeemed us in the manner of a king who recovers by combat a kingdom occupied by an adversary. While appeasing God on our behalf, He redeemed us as if, rigorously satisfying for us, He paid a price for us to be freed from the penalty and from sin.
Now, the price of blood was not offered to the devil, but to God, in order to satisfy for us. And He snatched us from the devil by the victory of His Passion.
If the devil dominated us through an unjust usurpation, having fallen under his power after having been overcome by him was just. Therefore, it was necessary that he be defeated by means contrary to those by which the enemy overcame us, for he did not win by force, but by deceitfully inducing us to sin.
3 dist. 19 q. 1, a. IV
(P. D. Mézard, O. P., Meditationes ex Operibus S. Thomae.)
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