Oh dear, I went to a Mass this evening wherein a twelve year old girl did the readings, an very young altar server read the bidding prayers, and a five year old took up the collection.
There were eight adults counting me in attendance.
I hardly know what to say..............arurhghghgh.
Friday, 26 December 2014
Thoughts on St. Stephen Part Two
The first connects St. Stephen's vision of heaven "opening up" and the martyr seeing Christ in glory.
This reality of heaven was not only a gift of consolation for the soon-to-be-stoned man, but part of the saint's witness. He was telling those around him that Christ was indeed in heaven, resurrected, in body as well as in soul.
This statement was a reference to everlasting life, which the Sadducees did not hold as a truth of their sect of Judaism. Already, we see, in this fact, a corruption of the Revelation from God in the Old Testament, as David and other prophets referred to heaven and hell, and in the Book of Maccabees, we see the Jews praying for the dead to enter into their reward, after having their sins forgiven.
That the Sadducees would have responded violently to St. Stephen's account of seeing heaven indicates that God's effort to correct the members of this sect, through this holy man, was refused.
Not all people want to hear the truth, especially it is will change their status and lifestyles.
Second, St. Stephen was a deacon. In Morning Prayer, we read this today:
Acts 6:2-5New Revised Standard Version Catholic Edition
2 And the twelve called together the whole community of the disciples and said, “It is not right that we should neglect the word of God in order to wait on tables.[a] 3 Therefore, friends,[b] select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task, 4 while we, for our part, will devote ourselves to prayer and to serving the word.” 5 What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch.
I have known many, many permanent deacons in my long life and I can say that only two have struck me as holy. Some of the deacons I have met and with whom I have worked were actually in disobedience to the Church regarding the female priesthood, homosexual acts and liturgical practices, On the other hand, the two men I want to praise work with the poor, in the food banks, quietly personally, helping those who are poor to have some dignity of lifestyle.
Today, I want to salute two deacons who have revealed the true role of the deacon to me.
Good bless Deacon Bob and Deacon Tony.
Thoughts on St. Stephen Part One
ACTS 6:8-10; 7:54-59
Stephen, filled with grace and power,
was working great wonders and signs among the people.
Certain members of the so-called Synagogue of Freedmen,
Cyrenians, and Alexandrians,
and people from Cilicia and Asia,
came forward and debated with Stephen,
but they could not withstand the wisdom and the spirit with which he spoke.
When they heard this, they were infuriated,
and they ground their teeth at him.
But he, filled with the Holy Spirit,
looked up intently to heaven
and saw the glory of God and Jesus standing at the right hand of God,
and he said,
“Behold, I see the heavens opened and the Son of Man
standing at the right hand of God.”
But they cried out in a loud voice, covered their ears,
and rushed upon him together.
They threw him out of the city, and began to stone him.
The witnesses laid down their cloaks
at the feet of a young man named Saul.
As they were stoning Stephen, he called out
“Lord Jesus, receive my spirit.”
MT 10:17-22
Jesus said to his disciples:
“Beware of men, for they will hand you over to courts
and scourge you in their synagogues,
and you will be led before governors and kings for my sake
as a witness before them and the pagans.
When they hand you over,
do not worry about how you are to speak
or what you are to say.
You will be given at that moment what you are to say.
For it will not be you who speak
but the Spirit of your Father speaking through you.
Brother will hand over brother to death,
and the father his child;
children will rise up against parents and have them put to death.
You will be hated by all because of my name,
but whoever endures to the end will be saved.”
It is easy, in this day and age of martyrdom in the middle eastern countries and in Africa, to think of what martyrdom really is. However, there are still a majority of American and English Catholics in 2014, who have never lost a job for being Catholic, never not being promoted for being Catholic, or having to change jobs for being a Catholic. As we know, midwives and, perhaps doctors in England who are Catholic will be forced to leave their professions.
In America, some people have had to shut down private businesses of photography, baking and catering in order to uphold their Catholic identity.
The problem with too many Catholics is that they are willing to compromise. I see it daily. One's conscience is like a sharp, expensive knife. If one uses it and cleans it, pays attention to it, it remains a useful tool. If one ignores it, it rusts and, eventually falls apart.
I have written about persecution dozens of times, but, today, St. Stephen reminds us that it can happen anywhere, quickly.
He was killed for three reasons. The first was that he was proclaiming Christ as God. The second is that he was given infused knowledge and had the gifts of the Holy Spirit in order to argue better and win reasonable arguments.
The third was jealously and the hatred of the holy.
Yes, some people hate all things and people which are good and holy.
St. Stephen tells us today to get ready, to be ready, to keep our eyes focuses on God.
God allowed St. Stephen to see heaven, which enraged others. Real Catholics have a glimpse of heaven daily at Mass.
Be ready..............
Thursday, 25 December 2014
Disappointment at Mass
Four years ago, when I first began to attend the NO in Latin at the Co-Cathedral in Valletta, most of the Mass, barring the readings and the sermon, was in Latin.
Not so today. Most of it was in Maltese. In other words, it was a Maltese Mass with Kyrie, Gloria, Creed and Angus Dei in Latin only. The entire said Mass, including the usual responses and the Our Father were all in Maltese. The Eucharistic prayer and the words of institution were in Maltese.
This was not an NO in Latin.
This is a change from what use to happen at St. John's.
This has been the only venue for the NO Latin Mass, and there is no TLM at all on the island, and to have no NO in Latin on Christmas was very disappointing to me.
I do not understand why the popes have not intervened on this fact.
I would not want to live here permanently without a TLM, or at least, a NO in Latin, which this was not today.
I shall not even bother to return to the Co-Cathedral again under these circumstances.
So sad for Malta....
Not so today. Most of it was in Maltese. In other words, it was a Maltese Mass with Kyrie, Gloria, Creed and Angus Dei in Latin only. The entire said Mass, including the usual responses and the Our Father were all in Maltese. The Eucharistic prayer and the words of institution were in Maltese.
This was not an NO in Latin.
This is a change from what use to happen at St. John's.
This has been the only venue for the NO Latin Mass, and there is no TLM at all on the island, and to have no NO in Latin on Christmas was very disappointing to me.
I do not understand why the popes have not intervened on this fact.
I would not want to live here permanently without a TLM, or at least, a NO in Latin, which this was not today.
I shall not even bother to return to the Co-Cathedral again under these circumstances.
So sad for Malta....
The Image of the Father, Part Four on the Trinity
Today's Gospel, from St. John's first chapter, tells us an important point of doctrine. Here is the one line I would like to highlight.
18 No man hath seen God at any time: the only begotten Son who is in the bosom of the Father, he hath declared him.
This doctrine needs to be reiterated from the pulpit in these times when there is so much confusion concerning the Trinity. This reference indicates that no man has ever seen the Father, even in these times, that is the New Testament times in which we live.
Christ has seen the Father and reveals the Father to us. Christ is the only Person of the Blessed Trinity Who is Incarnated, Who can be seen as a Man, as He is Man.
Many artists, including the great Michelangelo, have depicted the Father, either as an old man, as a creator, or in symbols, such as one member of the Trinity.
In the Church today, some people are confused about the Person of the God the Father.
When the Trinity appeared to Abraham, the Three Persons were seen as angels, that is as spirits, not as men.
And, when God passed by Moses on Sinai, and Moses only saw His Back, we do not know if that was not Christ, rather than God the Father. To see God as a Human, with human characteristics, that is a body, indicates that this revelation could have been one of Christ, Who although became Man at one moment of time and chose to be bound by time, could have revealed Himself. Christ, after His Resurrection was seen by many people, of course. To speak of the Face of God and the Back of God are human terms, not spiritual ones. The spiritual meaning of these is doubtful. We do not know what these mean.
God can imprint an image on our imagination to help us understand Him, but this image is not necessarily Him. Only Christ is the Image of the Father,
The vision of Ezechiel of God seems to be more accurate, as it is mysterious.
Even the Navajos have a myth of a non-Native appearing to their ancestors over a thousand years ago, as shown in an ancient cave painting. This revelation was of Christ, not the Father.
God the Father is a Spirit, not a material being. Christ is both. The Holy Spirit is, obviously, a Spirit.
All three Persons in the Trinity are one but unique. We cannot imagine the Father without the revelation of the Son.
18 No man hath seen God at any time: the only begotten Son who is in the bosom of the Father, he hath declared him.
This doctrine needs to be reiterated from the pulpit in these times when there is so much confusion concerning the Trinity. This reference indicates that no man has ever seen the Father, even in these times, that is the New Testament times in which we live.
Christ has seen the Father and reveals the Father to us. Christ is the only Person of the Blessed Trinity Who is Incarnated, Who can be seen as a Man, as He is Man.
Many artists, including the great Michelangelo, have depicted the Father, either as an old man, as a creator, or in symbols, such as one member of the Trinity.
In the Church today, some people are confused about the Person of the God the Father.
When the Trinity appeared to Abraham, the Three Persons were seen as angels, that is as spirits, not as men.
And, when God passed by Moses on Sinai, and Moses only saw His Back, we do not know if that was not Christ, rather than God the Father. To see God as a Human, with human characteristics, that is a body, indicates that this revelation could have been one of Christ, Who although became Man at one moment of time and chose to be bound by time, could have revealed Himself. Christ, after His Resurrection was seen by many people, of course. To speak of the Face of God and the Back of God are human terms, not spiritual ones. The spiritual meaning of these is doubtful. We do not know what these mean.
God can imprint an image on our imagination to help us understand Him, but this image is not necessarily Him. Only Christ is the Image of the Father,
The vision of Ezechiel of God seems to be more accurate, as it is mysterious.
Even the Navajos have a myth of a non-Native appearing to their ancestors over a thousand years ago, as shown in an ancient cave painting. This revelation was of Christ, not the Father.
God the Father is a Spirit, not a material being. Christ is both. The Holy Spirit is, obviously, a Spirit.
All three Persons in the Trinity are one but unique. We cannot imagine the Father without the revelation of the Son.
Happy Christmas from Malta
and a popular secular song from this small island...as well.
Much love to all my friends and readers, many of whom qualify for both categories!!!!!!!!!!!!!!!
Wednesday, 24 December 2014
Feast Day of St. Adam and St. Eve
One discovers interesting facts and truths in certain ways. Some of us grow up surrounded by a world of Catholicism, including excellent, if we are fortunate, Catholic education and liturgy.
I learned of this feast day a very long time ago. My parents put up the tree always on Christmas Eve when I was growing up, In fact they did this when we were sleeping and we did not see the tree until Christmas morning.
The custom of waiting until Christmas or Christmas Eve to put up the tree was connected to the Feast of SS. Adam and Eve, as the Christmas Tree was a reminder of the Tree in Paradise, part of the reason for Christ's Coming.
The Tree of the Knowledge of Good and Evil, of course, had red apples on it and the Medievals used these are part of the Miracle Plays on the Life of Christ done on the great feast says.
That today was in the older liturgical calendars the Feast of Our First Parents, brought out of limbo in the Harrowing of Hell by Christ, as we say in the Creed, has been forgotten.
Christ descended into hell and took those chosen by God, the righteous of the Old Testament, including Joseph, into heaven. "He descended into hell".
In the old collect for this day, the phrase "O fault, O necessary sin of Adam" linked Christmas Eve with Holy Week.
Today we think of the words in the Exsultet, which once were said on this day, this feast.
O truly necessary sin of Adam,
destroyed completely by the Death of Christ!
O happy fault
that earned for us so great, so glorious a Redeemer!
I learned of this feast day a very long time ago. My parents put up the tree always on Christmas Eve when I was growing up, In fact they did this when we were sleeping and we did not see the tree until Christmas morning.
The custom of waiting until Christmas or Christmas Eve to put up the tree was connected to the Feast of SS. Adam and Eve, as the Christmas Tree was a reminder of the Tree in Paradise, part of the reason for Christ's Coming.
The Tree of the Knowledge of Good and Evil, of course, had red apples on it and the Medievals used these are part of the Miracle Plays on the Life of Christ done on the great feast says.
That today was in the older liturgical calendars the Feast of Our First Parents, brought out of limbo in the Harrowing of Hell by Christ, as we say in the Creed, has been forgotten.
Christ descended into hell and took those chosen by God, the righteous of the Old Testament, including Joseph, into heaven. "He descended into hell".
In the old collect for this day, the phrase "O fault, O necessary sin of Adam" linked Christmas Eve with Holy Week.
Today we think of the words in the Exsultet, which once were said on this day, this feast.
O truly necessary sin of Adam,
destroyed completely by the Death of Christ!
O happy fault
that earned for us so great, so glorious a Redeemer!
Ambrose, Augustine, and Aquinas all write on this phrase.
O felix culpa quae talem et tantum meruit habere redemptorem
Here is part of Aquinas on this subject, from this source:
On the contrary, What frees the human race from perdition is necessary for the salvation of man. But themystery of Incarnation is such; according to John 3:16: "God so loved the world as to give His only-begottenSon, that whosoever believeth in Him may not perish, but may have life everlasting." Therefore it was necessaryfor man's salvation that God should become incarnate.
I answer that, A thing is said to be necessary for a certain end in two ways. First, when the end cannot be without it; as food is necessary for the preservation of human life. Secondly, when the end is attained better and more conveniently, as a horse is necessary for a journey. In the first way it was not necessary that God should become incarnate for the restoration of human nature. For God with His omnipotent power could have restoredhuman nature in many other ways. But in the second way it was necessary that God should become incarnate for the restoration of human nature. Hence Augustine says (De Trin. xii, 10): "We shall also show that other ways were not wanting to God, to Whose power all things are equally subject; but that there was not a more fitting way of healing our misery."
Now this may be viewed with respect to our "furtherance in good." First, with regard to faith, which is made morecertain by believing God Himself Who speaks; hence Augustine says (De Civ. Dei xi, 2): "In order that man might journey more trustfully toward the truth, the Truth itself, the Son of God, having assumed human nature, established and founded faith." Secondly, with regard to hope, which is thereby greatly strengthened; henceAugustine says (De Trin. xiii): "Nothing was so necessary for raising our hope as to show us how deeply Godloved us. And what could afford us a stronger proof of this than that the Son of God should become a partner with us of human nature?" Thirdly, with regard to charity, which is greatly enkindled by this; hence Augustinesays (De Catech. Rudib. iv): "What greater cause is there of the Lord's coming than to show God's love for us?" And he afterwards adds: "If we have been slow to love, at least let us hasten to love in return." Fourthly, with regard to well-doing, in which He set us an example; hence Augustine says in a sermon (xxii de Temp.): "Manwho might be seen was not to be followed; but God was to be followed, Who could not be seen. And thereforeGod was made man, that He Who might be seen by man, and Whom man might follow, might be shown to man." Fifthly, with regard to the full participation of the Divinity, which is the true bliss of man and end of human life; and this is bestowed upon us by Christ's humanity; for Augustine says in a sermon (xiii de Temp.): "God was made man, that man might be made God."
So also was this useful for our "withdrawal from evil." First, because man is taught by it not to prefer the devil to himself, nor to honor him who is the author of sin; hence Augustine says (De Trin. xiii, 17): "Since human natureis so united to God as to become one person, let not these proud spirits dare to prefer themselves to man, because they have no bodies." Secondly, because we are thereby taught how great is man's dignity, lest we should sully it with sin; hence Augustine says (De Vera Relig. xvi): "God has proved to us how high a placehuman nature holds amongst creatures, inasmuch as He appeared to men as a true man." And Pope Leo says in asermon on the Nativity (xxi): "Learn, O Christian, thy worth; and being made a partner of the Divine nature, refuse to return by evil deeds to your former worthlessness." Thirdly, because, "in order to do away with man'spresumption, the grace of God is commended in Jesus Christ, though no merits of ours went before," as Augustine says (De Trin. xiii, 17). Fourthly, because "man's pride, which is the greatest stumbling-block to our clinging to God, can be convinced and cured by humility so great," as Augustine says in the same place. Fifthly, in order to free man from the thraldom of sin, which, as Augustine says (De Trin. xiii, 13), "ought to be done in such a way that the devil should be overcome by the justice of the man Jesus Christ," and this was done by Christ satisfying for us. Now a mere man could not have satisfied for the whole human race, and God was not bound to satisfy; hence it behooved Jesus Christ to be both God and man. Hence Pope Leo says in the same sermon: "Weakness is assumed by strength, lowliness by majesty, mortality by eternity, in order that one and the sameMediator of God and men might die in one and rise in the other--for this was our fitting remedy. Unless He was God, He would not have brought a remedy; and unless He was man, He would not have set an example."
I wish the Church would reinstate this day as the Feast of SS. Adam and Eve and bring back the phrase which connects our thoughts with the Easter Vigil. Such a bridge of faith would help us make this a holy day, and not a day of forgetfulness and fun.
Many of us older ones also remember when Christmas Eve was a day of fast and abstinence, as it should be again.
To play and party on this day seems common now, as many families have Christmas today, instead of tomorrow, or on both days.
Pause and prepare yourselves by thinking of Adam and Eve, on the felix culpa, on your own sins, as the reason for Christ's Incarnation and coming into this world.
I always thought that one of the reasons why the angels came to the shepherds was that they represent the Old Man of sin, Adam, who is the Garden of Eden was a gardener, and who, after his very bad choice, had to work hard for his food, shelter, and clothing.
Those lowly Bedouins in the fields around Bethlehem remind us that we are unwashed, unclean, simple, even outcasts, waiting for redemption.
I sincerely hope you are waiting for Christmas, Dear Readers, not rushing about and forgetting the great mystery of our redemption in baptism, the new life given to Adam and Even this night and to us in baptism.
I was reminded by a certain seminarian that one of the reasons for the long fast in Advent in earlier days was that people were baptized on the Feast of the Baptism of the Lord. The waiting in penance was part of the preparation for baptism.
What Adam and Eve gained in the Harrowing of Hell, we gain in the pouring of water over our heads-freedom from Original Sin, and the gift of eternal life with God.
Their wait was a very long time. We have become so impatient, that we cannot even wait for Midnight in order to start celebrating Christmas.
Perhaps meditating on the Feast of Adam and Eve will help us see this day in a different light.
This is for J, who is making my Christmas Eve a memorable feast day....
I answer that, A thing is said to be necessary for a certain end in two ways. First, when the end cannot be without it; as food is necessary for the preservation of human life. Secondly, when the end is attained better and more conveniently, as a horse is necessary for a journey. In the first way it was not necessary that God should become incarnate for the restoration of human nature. For God with His omnipotent power could have restoredhuman nature in many other ways. But in the second way it was necessary that God should become incarnate for the restoration of human nature. Hence Augustine says (De Trin. xii, 10): "We shall also show that other ways were not wanting to God, to Whose power all things are equally subject; but that there was not a more fitting way of healing our misery."
Now this may be viewed with respect to our "furtherance in good." First, with regard to faith, which is made morecertain by believing God Himself Who speaks; hence Augustine says (De Civ. Dei xi, 2): "In order that man might journey more trustfully toward the truth, the Truth itself, the Son of God, having assumed human nature, established and founded faith." Secondly, with regard to hope, which is thereby greatly strengthened; henceAugustine says (De Trin. xiii): "Nothing was so necessary for raising our hope as to show us how deeply Godloved us. And what could afford us a stronger proof of this than that the Son of God should become a partner with us of human nature?" Thirdly, with regard to charity, which is greatly enkindled by this; hence Augustinesays (De Catech. Rudib. iv): "What greater cause is there of the Lord's coming than to show God's love for us?" And he afterwards adds: "If we have been slow to love, at least let us hasten to love in return." Fourthly, with regard to well-doing, in which He set us an example; hence Augustine says in a sermon (xxii de Temp.): "Manwho might be seen was not to be followed; but God was to be followed, Who could not be seen. And thereforeGod was made man, that He Who might be seen by man, and Whom man might follow, might be shown to man." Fifthly, with regard to the full participation of the Divinity, which is the true bliss of man and end of human life; and this is bestowed upon us by Christ's humanity; for Augustine says in a sermon (xiii de Temp.): "God was made man, that man might be made God."
So also was this useful for our "withdrawal from evil." First, because man is taught by it not to prefer the devil to himself, nor to honor him who is the author of sin; hence Augustine says (De Trin. xiii, 17): "Since human natureis so united to God as to become one person, let not these proud spirits dare to prefer themselves to man, because they have no bodies." Secondly, because we are thereby taught how great is man's dignity, lest we should sully it with sin; hence Augustine says (De Vera Relig. xvi): "God has proved to us how high a placehuman nature holds amongst creatures, inasmuch as He appeared to men as a true man." And Pope Leo says in asermon on the Nativity (xxi): "Learn, O Christian, thy worth; and being made a partner of the Divine nature, refuse to return by evil deeds to your former worthlessness." Thirdly, because, "in order to do away with man'spresumption, the grace of God is commended in Jesus Christ, though no merits of ours went before," as Augustine says (De Trin. xiii, 17). Fourthly, because "man's pride, which is the greatest stumbling-block to our clinging to God, can be convinced and cured by humility so great," as Augustine says in the same place. Fifthly, in order to free man from the thraldom of sin, which, as Augustine says (De Trin. xiii, 13), "ought to be done in such a way that the devil should be overcome by the justice of the man Jesus Christ," and this was done by Christ satisfying for us. Now a mere man could not have satisfied for the whole human race, and God was not bound to satisfy; hence it behooved Jesus Christ to be both God and man. Hence Pope Leo says in the same sermon: "Weakness is assumed by strength, lowliness by majesty, mortality by eternity, in order that one and the sameMediator of God and men might die in one and rise in the other--for this was our fitting remedy. Unless He was God, He would not have brought a remedy; and unless He was man, He would not have set an example."
I wish the Church would reinstate this day as the Feast of SS. Adam and Eve and bring back the phrase which connects our thoughts with the Easter Vigil. Such a bridge of faith would help us make this a holy day, and not a day of forgetfulness and fun.
Many of us older ones also remember when Christmas Eve was a day of fast and abstinence, as it should be again.
To play and party on this day seems common now, as many families have Christmas today, instead of tomorrow, or on both days.
Pause and prepare yourselves by thinking of Adam and Eve, on the felix culpa, on your own sins, as the reason for Christ's Incarnation and coming into this world.
I always thought that one of the reasons why the angels came to the shepherds was that they represent the Old Man of sin, Adam, who is the Garden of Eden was a gardener, and who, after his very bad choice, had to work hard for his food, shelter, and clothing.
Those lowly Bedouins in the fields around Bethlehem remind us that we are unwashed, unclean, simple, even outcasts, waiting for redemption.
I sincerely hope you are waiting for Christmas, Dear Readers, not rushing about and forgetting the great mystery of our redemption in baptism, the new life given to Adam and Even this night and to us in baptism.
I was reminded by a certain seminarian that one of the reasons for the long fast in Advent in earlier days was that people were baptized on the Feast of the Baptism of the Lord. The waiting in penance was part of the preparation for baptism.
What Adam and Eve gained in the Harrowing of Hell, we gain in the pouring of water over our heads-freedom from Original Sin, and the gift of eternal life with God.
Their wait was a very long time. We have become so impatient, that we cannot even wait for Midnight in order to start celebrating Christmas.
Perhaps meditating on the Feast of Adam and Eve will help us see this day in a different light.
This is for J, who is making my Christmas Eve a memorable feast day....
Tuesday, 23 December 2014
The Loss of The Normal
Montessori training changed my life in my early twenties. I had a strong Catholic upbringing and clarity regarding roles, virtues, responsibilities and talents.
I did not have a sense of what a normalized child was like by definition. I had these characteristics myself, but to see these being nurtured in an excellent environment helped me to understand what education was really all about.
As I have noted on this blog before, here is the list of what makes up a normalized child.
I did not have a sense of what a normalized child was like by definition. I had these characteristics myself, but to see these being nurtured in an excellent environment helped me to understand what education was really all about.
As I have noted on this blog before, here is the list of what makes up a normalized child.
(1) Love of work
(2) Concentration
(3) Self-discipline
(4) Sociability.
For a brief moment in history, the West had the chance to join education with religion in the nurturing of normal children.
Then, because of social and secular forces, the moment was lost.
It may never occur again.
Yes, individual parents will create normalized children, mostly through home schooling, if it is done correctly in discipline and with an appreciation of the intellectual capabilities of the child.
However, outside the ability of the few, the vast majority of youth are being trained to be sub-normal, abnormal.
Do youth learn to love to work? Do they have the natural concentration given by God, which before television and computers was determined at forty-five minutes for a three-year old on one subject? Are children trained to have self-discipline, which happens when external discipline becomes internalized? Are young people truly socialized, able to work with people of various ages and backgrounds?
The sad answer is a resounding "no". I have come to the unhappy conclusion that the vast majority of youth are abnormal and will become abnormal adults.
Those who have been baptized have not been trained to cooperate with grace. Virtue training is completely absent from most homes.
Work is not encouraged. I was trying to show a young lady with whom I was camping along with her family how to scale a fish and her father would not let me, saying it was inappropriate for a teen to learn such a thing.
I was astounded by his attitude, which was based on a skewed idea of class structure and the fact that he did not want his children to learn how to do menial tasks.
All children need to learn to do menial work. Learning to do simple chores creates confidence and reveals talents.
To be snobbish is a real fault of parents, which means they are creating princes and princesses, peter pans and peter pams, instead of capable grown-ups.
The abnormal has become the rule.
What does this mean for society?
Chaos.
With the loss of the sense of the normal comes a sense of the less than normal as being the rule.
The abnormal in behavior, expectations, even play determines that a society is doomed to fail for the lack of responsible, caring adults.
A culture dominated by the abnormal, by the narcissists, those with borderline personality disorders or co-dependencies cannot last long. A culture wherein young people do not know how to be self-disciplined or control their desires and emotions is a dying culture.
This is what is happening in the West. We have committed psychological suicide as Westerners moving away from centuries of moral sensibilities, and common sense, as well as true religion.
We have lost a sense of the normal.
See also, http://supertradmum-etheldredasplace.blogspot.com/2013/11/how-to-create-peter-pan.html
See also, http://supertradmum-etheldredasplace.blogspot.com/2013/11/how-to-create-peter-pan.html
St. John Cantius
This saint gets overlooked in the hustle and bustle of today.
He is one of the patrons of Lithuania and Poland, and I salute my readers from those countries today, on this feast. He is a model of humility and great love for the poor.
He is one of the patrons of Lithuania and Poland, and I salute my readers from those countries today, on this feast. He is a model of humility and great love for the poor.
Here is his motto: Conturbare cave: non est placare suave,
Infamare cave; nam revocare grave.
Were People Paying Attention?
It pays to know one's own Faith. If those around Elizabeth and Zachary knew the prophecies, they may have paid more attention to the birth of this, the greatest of prophets.
Luke 1:57-66Douay-Rheims
57 Now Elizabeth's full time of being delivered was come, and she brought forth a son.
58 And her neighbours and kinsfolks heard that the Lord had shewed his great mercy towards her, and they congratulated with her.
59 And it came to pass, that on the eighth day they came to circumcise the child, and they called him by his father's name Zachary.
60 And his mother answering, said: Not so; but he shall be called John.
61 And they said to her: There is none of thy kindred that is called by this name.
62 And they made signs to his father, how he would have him called.
63 And demanding a writing table, he wrote, saying: John is his name. And they all wondered.
64 And immediately his mouth was opened, and his tongue loosed, and he spoke, blessing God.
65 And fear came upon all their neighbours; and all these things were noised abroad over all the hill country of Judea.
66 And all they that had heard them laid them up in their heart, saying: What an one, think ye, shall this child be? For the hand of the Lord was with him.
A Christmas Card from Thomas Aquinas
http://www.newadvent.org/summa/4002.htmArticle 1.
Whether the Union of Incarnate Word took place in the nature?
Objection 1. It would seem that the Union of the Word Incarnate took place in the nature. For Cyril says (he is quoted in the acts of the Council of Chalcedon, part ii, act. 1): "We must understand not two natures, but one incarnate nature of the Word of God"; and this could not be unless the union took place in the nature. Therefore the union of the Word Incarnate took place in the nature.
Objection 2. Further, Athanasius says that, as the rational soul and the flesh together form the human nature, so God and man together form a certain one nature; therefore the union took place in the nature.
Objection 3. Further, of two natures one is not denominated by the other unless they are to some extent mutually transmuted. But the Divine and human natures in Christ are denominated one by the other; for Cyrilsays (quoted in the acts of the Council of Chalcedon, part ii, act. 1) that the Divine nature "is incarnate"; andGregory Nazianzen says (Ep. i ad Cledon.) that the human nature is "deified," as appears from Damascene (De Fide Orth. iii, 6,11). Therefore from two natures one seems to have resulted.
On the contrary, It is said in the declaration of the Council of Chalcedon: "We confess that in these latter times the only-begotten Son of God appeared in two natures, without confusion, without change, without division, without separation--the distinction of natures not having been taken away by the union." Therefore the union did not take place in the nature.
I answer that, To make this question clear we must consider what is "nature." Now it is to be observed that the word "nature" comes from nativity. Hence this word was used first of all to signify the begetting of living beings, which is called "birth" or "sprouting forth," the word "natura" meaning, as it were, "nascitura." Afterwards this word "nature" was taken to signify the principle of this begetting; and because in living things the principle of generation is an intrinsic principle, this word "nature" was further employed to signify any intrinsic principle of motion: thus the Philosopher says (Phys. ii) that "nature is the principle of motion in that in which it is essentiallyand not accidentally." Now this principle is either form or matter. Hence sometimes form is called nature, and sometimes matter. And because the end of natural generation, in that which is generated, is the essence of thespecies, which the definition signifies, this essence of the species is called the "nature." And thus Boethius definesnature (De Duab. Nat.): "Nature is what informs a thing with its specific difference,"--i.e. which perfects the specific definition. But we are now speaking of nature as it signifies the essence, or the "what-it-is," or the quiddity of the species.
Now, if we take nature in this way, it is impossible that the union of Incarnate Word took place in the nature. For one thing is made of two or more in three ways. First, from two complete things which remain in their perfection. This can only happen to those whose form is composition, order, or figure, as a heap is made up of many stonesbrought together without any order, but solely with juxtaposition; and a house is made of stones and beams arranged in order, and fashioned to a figure. And in this way some said the union was by manner of confusion (which is without order) or by manner of commensuration (which is with order). But this cannot be. First, because neither composition nor order nor figure is a substantial form, but accidental; and hence it would follow that the union of Incarnation was not essential, but accidental, which will be disproved later on (6). Secondly, because thereby we should not have an absolute unity, but relative only, for there remain several things actually. Thirdly, because the form of such is not a nature, but an art, as the form of a house; and thus one nature would not be constituted in Christ, as they wish.
Secondly, one thing is made up of several things, perfect but changed, as a mixture is made up of its elements; and in this way some have said that the union of Incarnation was brought about by manner of combination. But this cannot be. First, because the Divine Nature is altogether immutable, as has been said (I, 9, 1; I, 9, 2), hence neither can it be changed into something else, since it is incorruptible; nor can anything else be changed into it, for it cannot be generated. Secondly, because what is mixed is of the same species with none of the elements; for flesh differs in species from any of its elements. And thus Christ would be of the same nature neither with HisFather nor with His Mother. Thirdly, because there can be no mingling of things widely apart; for the species of one of them is absorbed, e.g. if we were to put a drop of water in a flagon of wine. And hence, since the Divine Nature infinitely exceeds the human nature, there could be no mixture, but the Divine Nature alone would remain.
Thirdly, a thing is made up of things not mixed nor changed, but imperfect; as man is made up of soul and body, and likewise of divers members. But this cannot be said of the mystery of Incarnation. First, because eachnature, i.e. the Divine and the human, has its specific perfection. Secondly, because the Divine and humannatures cannot constitute anything after the manner of quantitative parts, as the members make up the body; for the Divine Nature is incorporeal; nor after the manner of form and matter, for the Divine Nature cannot be theform of anything, especially of anything corporeal, since it would follow that the species resulting therefrom would be communicable to several, and thus there would be several Christs. Thirdly, because Christ would exist neither in human nature nor in the Divine Nature: since any difference varies the species, as unity varies number, as is said (Metaph. viii, text. 10).
Reply to Objection 1. This authority of Cyril is expounded in the Fifth Synod (i.e. Constantinople II, coll. viii, can. 8) thus: "If anyone proclaiming one nature of the Word of God to be incarnate does not receive it as theFathers taught, viz. that from the Divine and human natures (a union in subsistence having taken place) oneChrist results, but endeavors from these words to introduce one nature or substance of the Divinity and flesh of Christ, let such a one be anathema." Hence the sense is not that from two natures one results; but that theNature of the Word of God united flesh to Itself in Person.
Reply to Objection 2. From the soul and body a double unity, viz. of nature and person--results in eachindividual--of nature inasmuch as the soul is united to the body, and formally perfects it, so that one naturesprings from the two as from act and potentiality or from matter and form. But the comparison is not in this sense, for the Divine Nature cannot be the form of a body, as was proved (I, 3, 8). Unity of person results from them, however, inasmuch as there is an individual subsisting in flesh and soul; and herein lies the likeness, for the one Christ subsists in the Divine and human natures.
Reply to Objection 3. As Damascene says (De Fide Orth. iii, 6,11), the Divine Nature is said to be incarnatebecause It is united to flesh personally, and not that It is changed into flesh. So likewise the flesh is said to be deified, as he also says (De Fide Orth. 15,17), not by change, but by union with the Word, its natural properties still remaining, and hence it may be considered as deified, inasmuch as it becomes the flesh of the Word of God, but not that it becomes God.
Article 2. Whether the union of Incarnate Word took place in the Person?
Objection 1. It would seem that the union of Incarnate Word did not take place in the person. For the Person ofGod is not distinct from His Nature, as we said (I, 39, 1). If, therefore, the union did not take place in the nature, it follows that it did not take place in the person.
Objection 2. Further, Christ's human nature has no less dignity than ours. But personality belongs to dignity, as was stated above (I, 29, 3, ad 2). Hence, since our human nature has its proper personality, much more reasonwas there that Christ's should have its proper personality.
Objection 3. Further, as Boethius says (De Duab. Nat.), a person is an individual substance of rational nature. But the Word of God assumed an individual human nature, for "universal human nature does not exist of itself, but is the object of pure thought," as Damascene says (De Fide Orth. iii, 11). Therefore the human nature ofChrist has its personality. Hence it does not seem that the union took place in the person.
On the contrary, We read in the Synod of Chalcedon (Part ii, act. 5): "We confess that our Lord Jesus Christ is not parted or divided into two persons, but is one and the same only-Begotten Son and Word of God." Therefore the union took place in the person.
I answer that, Person has a different meaning from "nature." For nature, as has been said (1), designates the specific essence which is signified by the definition. And if nothing was found to be added to what belongs to the notion of the species, there would be no need to distinguish the nature from the suppositum of the nature (which is the individual subsisting in this nature), because every individual subsisting in a nature would be altogether one with its nature. Now in certain subsisting things we happen to find what does not belong to the notion of thespecies, viz. accidents and individuating principles, which appears chiefly in such as are composed of matter andform. Hence in such as these the nature and the suppositum really differ; not indeed as if they were wholly separate, but because the suppositum includes the nature, and in addition certain other things outside the notion of the species. Hence the suppositum is taken to be a whole which has the nature as its formal part to perfect it; and consequently in such as are composed of matter and form the nature is not predicated of the suppositum, for we do not say that this man is his manhood. But if there is a thing in which there is nothing outside the species or its nature (as in God), the suppositum and the nature are not really distinct in it, but only in our way of thinking, inasmuch it is called "nature" as it is an essence, and a "suppositum" as it is subsisting. And what is said of a suppositum is to be applied to a person in rational or intellectual creatures; for a person is nothing else than "anindividual substance of rational nature," according to Boethius. Therefore, whatever adheres to a person is united to it in person, whether it belongs to its nature or not. Hence, if the human nature is not united to God the Wordin person, it is nowise united to Him; and thus belief in Incarnation is altogether done away with, and Christianfaith wholly overturned. Therefore, inasmuch as the Word has a human nature united to Him, which does not belong to His Divine Nature, it follows that the union took place in the Person of the Word, and not in the nature.
Reply to Objection 1. Although in God Nature and Person are not really distinct, yet they have distinct meanings, as was said above, inasmuch as person signifies after the manner of something subsisting. And because human nature is united to the Word, so that the Word subsists in it, and not so that His Nature receives therefrom any addition or change, it follows that the union of human nature to the Word of God took place in theperson, and not in the nature.
Reply to Objection 2. Personality pertains of necessity to the dignity of a thing, and to its perfection so far as it pertains to the dignity and perfection of that thing to exist by itself (which is understood by the word "person"). Now it is a greater dignity to exist in something nobler than oneself than to exist by oneself. Hence the humannature of Christ has a greater dignity than ours, from this very fact that in us, being existent by itself, it has its own personality, but in Christ it exists in the Person of the Word. Thus to perfect the species belongs to thedignity of a form, yet the sensitive part in man, on account of its union with the nobler form which perfects thespecies, is more noble than in brutes, where it is itself the form which perfects.
Reply to Objection 3. The Word of God "did not assume human nature in general, but 'in atomo'"--that is, in anindividual--as Damascene says (De Fide Orth. iii, 11) otherwise every man would be the Word of God, even asChrist was. Yet we must bear in mind that not every individual in the genus of substance, even in rational nature, is a person, but that alone which exists by itself, and not that which exists in some more perfect thing. Hence the hand of Socrates, although it is a kind of individual, is not a person, because it does not exist by itself, but in something more perfect, viz. in the whole. And hence, too, this is signified by a "person" being defined as "anindividual substance," for the hand is not a complete substance, but part of a substance. Therefore, although thishuman nature is a kind of individual in the genus of substance, it has not its own personality, because it does notexist separately, but in something more perfect, viz. in the Person of the Word. Therefore the union took place in the person.
Article 3. Whether the union of the Word Incarnate took place in the suppositum or hypostasis?
Objection 1. It would seem that the union of the Word Incarnate did not take place in the suppositum or hypostasis. For Augustine says (Enchiridion xxxv, xxxviii): "Both the Divine and human substance are one Son of God, but they are one thing [aliud] by reason of the Word and another thing [aliud] by reason of the man." AndPope Leo says in his letter to Flavian (Ep. xxviii): "One of these is glorious with miracles, the other succumbs under injuries." But "one" [aliud] and "the other" [aliud] differ in suppositum. Therefore the union of the WordIncarnate did not take place in the suppositum.
Objection 2. Further, hypostasis is nothing more than a "particular substance," as Boethius says (De Duab. Nat.). But it is plain that in Christ there is another particular substance beyond the hypostasis of the Word, viz. the body and the soul and the resultant of these. Therefore there is another hypostasis in Him besides thehypostasis of the Word.
Objection 3. Further, the hypostasis of the Word is not included in any genus or species, as is plain from [I, 3, 5]. But Christ, inasmuch as He is made man, is contained under the species of man; for Dionysius says (Div. Nom. 1): "Within the limits of our nature He came, Who far surpasses the whole order of naturesupersubstantially." Now nothing is contained under the human species unless it be a hypostasis of the humanspecies. Therefore in Christ there is another hypostasis besides the hypostasis of the Word of God; and hence the same conclusion follows as above.
On the contrary, Damascene says (De Fide Orth. iii, 3,4,5): "In our Lord Jesus Christ we acknowledge two natures and one hypostasis."
I answer that, Some who did not know the relation of hypostasis to person, although granting that there is but one person in Christ, held, nevertheless, that there is one hypostasis of God and another of man, and hence that the union took place in the person and not in the hypostasis. Now this, for three reasons, is clearly erroneous. First, because person only adds to hypostasis a determinate nature, viz. rational, according to what Boethius says (De Duab. Nat.), "a person is an individual substance of rational nature"; and hence it is the same to attribute to the human nature in Christ a proper hypostasis and a proper person. And the holy Fathers, seeing this, condemned both in the Fifth Council held at Constantinople, saying: "If anyone seeks to introduce into themystery of Incarnation two subsistences or two persons, let him be anathema. For by the incarnation of one of the Holy Trinity, God the Word, the Holy Trinity received no augment of person or subsistence." Now "subsistence" is the same as the subsisting thing, which is proper to hypostasis, as is plain from Boethius (De Duab. Nat.). Secondly, because if it is granted that person adds to hypostasis something in which the union can take place, this something is nothing else than a property pertaining to dignity; according as it is said by some that a person is a "hypostasis distinguished by a property pertaining to dignity." If, therefore, the union took place in the person and not in the hypostasis, it follows that the union only took place in regard to some dignity. And this is what Cyril, with the approval of the Council of Ephesus (part iii, can. 3), condemned in these terms: "If anyone after the uniting divides the subsistences in the one Christ, only joining them in a union of dignity or authority or power, and not rather in a concourse of natural union, let him be anathema." Thirdly, because to thehypostasis alone are attributed the operations and the natural properties, and whatever belongs to the nature in the concrete; for we say that this man reasons, and is risible, and is a rational animal. So likewise this man is said to be a suppositum, because he underlies [supponitur] whatever belongs to man and receives its predication. Therefore, if there is any hypostasis in Christ besides the hypostasis of the Word, it follows that whatever pertains to man is verified of some other than the Word, e.g. that He was born of a Virgin, suffered, was crucified, wasburied. And this, too, was condemned with the approval of the Council of Ephesus (part iii, can. 4) in these words: "If anyone ascribes to two persons or subsistences such words as are in the evangelical and apostolicScriptures, or have been said of Christ by the saints, or by Himself of Himself, and, moreover, applies some of them to the man, taken as distinct from the Word of God, and some of them (as if they could be used of God alone) only to the Word of God the Father, let him be anathema." Therefore it is plainly a heresy condemned long since by the Church to say that in Christ there are two hypostases, or two supposita, or that the union did not take place in the hypostasis or suppositum. Hence in the same Synod (can. 2) it is said: "If anyone does not confess that the Word was united to flesh in subsistence, and that Christ with His flesh is both--to wit, God and man--let him be anathema."
Reply to Objection 1. As accidental difference makes a thing "other" [alterum, so essential difference makes "another thing" [aliud]. Now it is plain that the "otherness" which springs from accidental difference may pertain to the same hypostasis or suppositum in created things, since the same thing numerically can underlie differentaccidents. But it does not happen in created things that the same numerically can subsist in divers essences ornatures. Hence just as when we speak of "otherness" in regard to creatures we do not signify diversity of suppositum, but only diversity of accidental forms, so likewise when Christ is said to be one thing or another thing, we do not imply diversity of suppositum or hypostasis, but diversity of nature. Hence Gregory Nazianzen says in a letter to Chelidonius (Ep. ci): "In the Saviour we may find one thing and another, yet He is not oneperson and another. And I say 'one thing and another'; whereas, on the contrary, in the Trinity we say one Person and another (so as not to confuse the subsistences), but not one thing and another."
Reply to Objection 2. Hypostasis signifies a particular substance, not in every way, but as it is in its complement. Yet as it is in union with something more complete, it is not said to be a hypostasis, as a hand or a foot. So likewise the human nature in Christ, although it is a particular substance, nevertheless cannot be called ahypostasis or suppositum, seeing that it is in union with a completed thing, viz. the whole Christ, as He is Godand man. But the complete being with which it concurs is said to be a hypostasis or suppositum.
Reply to Objection 3. In created things a singular thing is placed in a genus or species, not on account of what belongs to its individuation, but on account of its nature, which springs from its form, and in composite thingsindividuation is taken more from matter. Hence we say that Christ is in the human species by reason of thenature assumed, and not by reason of the hypostasis.
Article 4. Whether after Incarnation the Person or Hypostasis of Christ is composite?
Objection 1. It would seem that the Person of Christ is not composite. For the Person of Christ is naught else than the Person or hypostasis of the Word, as appears from what has been said (2). But in the Word, Person andNature do not differ, as appears from I, 39, 1]. Therefore since the Nature of the Word is simple, as was shown above (I, 3, 7), it is impossible that the Person of Christ be composite.
Objection 2. Further, all composition requires parts. But the Divine Nature is incompatible with the notion of a part, for every part implicates the notion of imperfection. Therefore it is impossible that the Person of Christ be composed of two natures.
Objection 3. Further, what is composed of others would seem to be homogeneous with them, as from bodies only a body can be composed. Therefore if there is anything in Christ composed of the two natures, it follows that this will not be a person but a nature; and hence the union in Christ will take place in the nature, which is contrary to 2].
On the contrary, Damascene says (De Fide Orth. iii, 3,4,5), "In the Lord Jesus Christ we acknowledge twonatures, but one hypostasis composed from both."
I answer that, The Person or hypostasis of Christ may be viewed in two ways. First as it is in itself, and thus it is altogether simple, even as the Nature of the Word. Secondly, in the aspect of person or hypostasis to which it belongs to subsist in a nature; and thus the Person of Christ subsists in two natures. Hence though there is one subsisting being in Him, yet there are different aspects of subsistence, and hence He is said to be a compositeperson, insomuch as one being subsists in two.
And thereby the solution to the first is clear.
Reply to Objection 2. This composition of a person from natures is not so called on account of parts, but by reason of number, even as that in which two things concur may be said to be composed of them.
Reply to Objection 3. It is not verified in every composition, that the thing composed is homogeneous with its component parts, but only in the parts of a continuous thing; for the continuous is composed solely of continuous [parts]. But an animal is composed of soul and body, and neither of these is an animal.
Article 5. Whether in Christ there is any union of soul and body?
Objection 1. It would seem that in Christ there was no union of soul and body. For from the union of soul and body in us a person or a human hypostasis is caused. Hence if the soul and body were united in Christ, it follows that a hypostasis resulted from their union. But this was not the hypostasis of God the Word, for It is eternal. Therefore in Christ there would be a person or hypostasis besides the hypostasis of the Word, which is contrary to2,3.
Objection 2. Further, from the union of soul and body results the nature of the human species. But Damascenesays (De Fide Orth. iii, 3), that "we must not conceive a common species in the Lord Jesus Christ." Therefore there was no union of soul and body in Him.
Objection 3. Further, the soul is united to the body for the sole purpose of quickening it. But the body of Christcould be quickened by the Word of God Himself, seeing He is the fount and principle of life. Therefore in Christthere was no union of soul and body.
On the contrary, The body is not said to be animated save from its union with the soul. Now the body of Christis said to be animated, as the Church chants: "Taking an animate body, He deigned to be born of a Virgin" [Feast of the Circumcision, Ant. ii, Lauds]. Therefore in Christ there was a union of soul and body.
I answer that, Christ is called a man univocally with other men, as being of the same species, according to theApostle (Philippians 2:7), "being made in the likeness of a man." Now it belongs essentially to the human speciesthat the soul be united to the body, for the form does not constitute the species, except inasmuch as it becomes the act of matter, and this is the terminus of generation through which nature intends the species. Hence it must be said that in Christ the soul was united to the body; and the contrary is heretical, since it destroys the truth ofChrist's humanity.
Reply to Objection 1. This would seem to be the reason which was of weight with such as denied the union of the soul and body in Christ, viz. lest they should thereby be forced to admit a second person or hypostasis inChrist, since they saw that the union of soul and body in mere men resulted in a person. But this happens in mere men because the soul and body are so united in them as to exist by themselves. But in Christ they are united together, so as to be united to something higher, which subsists in the nature composed of them. And hence from the union of the soul and body in Christ a new hypostasis or person does not result, but what is composed of them is united to the already existing hypostasis or Person. Nor does it therefore follow that the union of the soul and body in Christ is of less effect than in us, for its union with something nobler does not lessen but increases its virtue and worth; just as the sensitive soul in animals constitutes the species, as being considered the ultimate form, yet it does not do so in man, although it is of greater effect and dignity, and this because of its union with a further and nobler perfection, viz. the rational soul, as has been said above (2, ad 2).
Reply to Objection 2. This saying of Damascene may be taken in two ways: First, as referring to human nature, which, as it is in one individual alone, has not the nature of a common species, but only inasmuch as either it is abstracted from every individual, and considered in itself by the mind, or according as it is in all individuals. Now the Son of God did not assume human nature as it exists in the pure thought of the intellect, since in this way He would not have assumed human nature in reality, unless it be said that human nature is a separate idea, just as the Platonists conceived of man without matter. But in this way the Son of God would not have assumed flesh, contrary to what is written (Luke 24:39), "A spirit hath not flesh and bones as you see Me to have." Neither can it be said that the Son of God assumed human nature as it is in all the individuals of the same species, otherwise He would have assumed all men. Therefore it remains, as Damascene says further on (De Fide Orth. iii, 11) that He assumed human nature "in atomo," i.e. in an individual; not, indeed, in another individual which is a suppositum or a person of that nature, but in the Person of the Son of God.
Secondly, this saying of Damascene may be taken not as referring to human nature, as if from the union of souland body one common nature (viz. human) did not result, but as referring to the union of the two natures Divine and human: which do not combine so as to form a third something that becomes a common nature, for in this way it would become predicable of many, and this is what he is aiming at, since he adds: "For there was not generated, neither will there ever be generated, another Christ, Who from the Godhead and manhood, and in the Godhead and manhood, is perfect God and perfect man."
Reply to Objection 3. There are two principles of corporeal life: one the effective principle, and in this way theWord of God is the principle of all life; the other, the formal principle of life, for since "in living things to be is tolive," as the Philosopher says (De Anima ii, 37), just as everything is formally by its form, so likewise the body lives by the soul: in this way a body could not live by the Word, Which cannot be the form of a body.
Article 6. Whether the human nature was united to the Word of God accidentally?
Objection 1. It would seem that the human nature was united to the Word of God accidentally. For the Apostlesays (Philippians 2:7) of the Son of God, that He was "in habit found as a man." But habit is accidentallyassociated with that to which it pertains, whether habit be taken for one of the ten predicaments or as a speciesof quality. Therefore human nature is accidentally united to the Son of God.
Objection 2. Further, whatever comes to a thing that is complete in being comes to it accidentally, for anaccident is said to be what can come or go without the subject being corrupted. But human nature came to Christin time, Who had perfect being from eternity. Therefore it came to Him accidentally.
Objection 3. Further, whatever does not pertain to the nature or the essence of a thing is its accident, for whatever is, is either a substance or an accident. But human nature does not pertain to the Divine Essence orNature of the Son of God, for the union did not take place in the nature, as was said above (Article 1). Hence thehuman nature must have accrued accidentally to the Son of God.
Objection 4. Further, an instrument accrues accidentally. But the human nature was the instrument of the Godhead in Christ, for Damascene says (De Fide Orth. iii, 15), that "the flesh of Christ is the instrument of the Godhead." Therefore it seems that the human nature was united to the Son of God accidentally.
On the contrary, Whatever is predicated accidentally, predicates, not substance, but quantity, or quality, or some other mode of being. If therefore the human nature accrues accidentally, when we say Christ is man, we do not predicate substance, but quality or quantity, or some other mode of being, which is contrary to the Decretalof Pope Alexander III, who says (Conc. Later. iii): "Since Christ is perfect God and perfect man, what foolhardiness have some to dare to affirm that Christ as man is not a substance?"
I answer that, In evidence of this question we must know that two heresies have arisen with regard to themystery of the union of the two natures in Christ. The first confused the natures, as Eutyches and Dioscorus, who held that from the two natures one nature resulted, so that they confessed Christ to be "from" two natures (which were distinct before the union), but not "in" two natures (the distinction of nature coming to an end after the union). The second was the heresy of Nestorius and Theodore of Mopsuestia, who separated the persons. For they held the Person of the Son of God to be distinct from the Person of the Son of man, and said these were mutually united: first, "by indwelling," inasmuch as the Word of God dwelt in the man, as in a temple; secondly, "by unity of intention," inasmuch as the will of the man was always in agreement with the will of the Word of God; thirdly, "by operation," inasmuch as they said the man was the instrument of the Word of God; fourthly, "by greatness of honor," inasmuch as all honor shown to the Son of God was equally shown to the Son of man, on account of His union with the Son of God; fifthly, "by equivocation," i.e. communication of names, inasmuch as we say that this man is God and the Son of God. Now it is plain that these modes imply an accidental union.
But some more recent masters, thinking to avoid these heresies, through ignorance fell into them. For some conceded one person in Christ, but maintained two hypostases, or two supposita, saying that a man, composed of body and soul, was from the beginning of his conception assumed by the Word of God. And this is the first opinion set down by the Master (Sent. iii, D, 6). But others desirous of keeping the unity of person, held that thesoul of Christ was not united to the body, but that these two were mutually separate, and were united to theWord accidentally, so that the number of persons might not be increased. And this is the third opinion which theMaster sets down (Sent. iii, D, 6).
But both of these opinions fall into the heresy of Nestorius; the first, indeed, because to maintain two hypostasesor supposita in Christ is the same as to maintain two persons, as was shown above (Article 3). And if stress is laid on the word "person," we must have in mind that even Nestorius spoke of unity of person on account of the unityof dignity and honor. Hence the fifth Council (Constantinople II, coll. viii, can. 5) directs an anathema against such a one as holds "one person in dignity, honor and adoration, as Theodore and Nestorius foolishly wrote." But the other opinion falls into the error of Nestorius by maintaining an accidental union. For there is no difference in saying that the Word of God is united to the Man Christ by indwelling, as in His temple (as Nestorius said), or by putting on man, as a garment, which is the third opinion; rather it says something worse than Nestorius--to wit, that the soul and body are not united.
Now the Catholic faith, holding the mean between the aforesaid positions, does not affirm that the union of Godand man took place in the essence or nature, nor yet in something accidental, but midway, in a subsistence or hypostasis. Hence in the fifth Council (Constantinople II, coll. viii, can. 5) we read: "Since the unity may be understood in many ways, those who follow the impiety of Apollinaris and Eutyches, professing the destruction of what came together" (i.e. destroying both natures), "confess a union by mingling; but the followers of Theodoreand Nestorius, maintaining division, introduce a union of purpose. But the Holy Church of God, rejecting the impiety of both these treasons, confesses a union of the Word of God with flesh, by composition, which is in subsistence." Therefore it is plain that the second of the three opinions, mentioned by the Master (Sent. iii, D, 6), which holds one hypostasis of God and man, is not to be called an opinion, but an article of Catholic faith. So likewise the first opinion which holds two hypostases, and the third which holds an accidental union, are not to be styled opinions, but heresies condemned by the Church in Councils.
Reply to Objection 1. As Damascene says (De Fide Orth. iii, 26): "Examples need not be wholly and at all points similar, for what is wholly similar is the same, and not an example, and especially in Divine things, for it is impossible to find a wholly similar example in the Theology," i.e. in the Godhead of Persons, "and in theDispensation," i.e. the mystery of the Incarnation. Hence the human nature in Christ is likened to a habit, i.e. a garment, not indeed in regard to accidental union, but inasmuch as the Word is seen by the human nature, as a man by his garment, and also inasmuch as the garment is changed, for it is shaped according to the figure of him who puts it on, and yet he is not changed from his form on account of the garment. So likewise the human natureassumed by the Word of God is ennobled, but the Word of God is not changed, as Augustine says (Qq. 83, qu. 73).
Reply to Objection 2. Whatever accrues after the completion of the being comes accidentally, unless it be taken into communion with the complete being, just as in the resurrection the body comes to the soul which pre-exists, yet not accidentally, because it is assumed unto the same being, so that the body has vital being through thesoul; but it is not so with whiteness, for the being of whiteness is other than the being of man to which whiteness comes. But the Word of God from all eternity had complete being in hypostasis or person; while in time thehuman nature accrued to it, not as if it were assumed unto one being inasmuch as this is of the nature (even as the body is assumed to the being of the soul), but to one being inasmuch as this is of the hypostasis or person. Hence the human nature is not accidentally united to the Son of God.
Reply to Objection 3. Accident is divided against substance. Now substance, as is plain from Metaph. v, 25, is taken in two ways: first, for essence or nature; secondly, for suppositum or hypostasis--hence the union having taken place in the hypostasis, is enough to show that it is not an accidental union, although the union did not take place in the nature.
Reply to Objection 4. Not everything that is assumed as an instrument pertains to the hypostasis of the one who assumes, as is plain in the case of a saw or a sword; yet nothing prevents what is assumed into the unity of the hypostasis from being as an instrument, even as the body of man or his members. Hence Nestorius held that the human nature was assumed by the Word merely as an instrument, and not into the unity of the hypostasis. And therefore he did not concede that the man was really the Son of God, but His instrument. Hence Cyril says (Epist. ad Monach. Aegyptii): "The Scripture does not affirm that this Emmanuel," i.e. Christ, "was assumed for the office of an instrument, but as God truly humanized," i.e. made man. But Damascene held that the humannature in Christ is an instrument belonging to the unity of the hypostasis.
Article 7. Whether the union of the Divine nature and the human is anything created?
Objection 1. It would seem that the union of the Divine and human natures is not anything created. For there can be nothing created in God, because whatever is in God is God. But the union is in God, for God Himself is united to human nature. Therefore it seems that the union is not anything created.
Objection 2. Further, the end holds first place in everything. But the end of the union is the Divine hypostasis orPerson in which the union is terminated. Therefore it seems that this union ought chiefly to be judged with reference to the dignity of the Divine hypostasis, which is not anything created. Therefore the union is nothingcreated.
Objection 3. Further, "That which is the cause of a thing being such is still more so" (Poster. i). But man is said to be the Creator on account of the union. Therefore much more is the union itself nothing created, but theCreator.
On the contrary, Whatever has a beginning in time is created. Now this union was not from eternity, but began in time. Therefore the union is something created.
I answer that, The union of which we are speaking is a relation which we consider between the Divine and thehuman nature, inasmuch as they come together in one Person of the Son of God. Now, as was said above (I, 13, 7), every relation which we consider between God and the creature is really in the creature, by whose change the relation is brought into being; whereas it is not really in God, but only in our way of thinking, since it does not arise from any change in God. And hence we must say that the union of which we are speaking is not really inGod, except only in our way of thinking; but in the human nature, which is a creature, it is really. Therefore we must say it is something created.
Reply to Objection 1. This union is not really in God, but only in our way of thinking, for God is said to be united to a creature inasmuch as the creature is really united to God without any change in Him.
Reply to Objection 2. The specific nature of a relation, as of motion, depends on the subject. And since this union has its being nowhere save in a created nature, as was said above, it follows that it has a created being.
Reply to Objection 3. A man is called Creator and is God because of the union, inasmuch as it is terminated in the Divine hypostasis; yet it does not follow that the union itself is the Creator or God, because that a thing is said to be created regards its being rather than its relation.
Article 8. Whether union is the same as assumption?
Objection 1. It would seem that union is the same as assumption. For relations, as motions, are specified by their termini. Now the term of assumption and union is one and the same, viz. the Divine hypostasis. Therefore it seems that union and assumption are not different.
Objection 2. Further, in the mystery of Incarnation the same thing seems to be what unites and what assumes, and what is united and what is assumed. But union and assumption seem to follow the action and passion of the thing uniting and the united, of the thing assuming and the assumed. Therefore union seems to be the same asassumption.
Objection 3. Further, Damascene says (De Fide Orth. iii, 11): "Union is one thing, incarnation is another; for union demands mere copulation, and leaves unsaid the end of the copulation; but incarnation and humanation determine the end of copulation." But likewise assumption does not determine the end of copulation. Therefore it seems that union is the same as assumption.
On the contrary, The Divine Nature is said to be united, not assumed.
I answer that, As was stated above (Article 7), union implies a certain relation of the Divine Nature and thehuman, according as they come together in one Person. Now all relations which begin in time are brought about by some change; and change consists in action and passion. Hence the "first" and principal difference betweenassumption and union must be said to be that union implies the relation: whereas assumption implies the action, whereby someone is said to assume, or the passion, whereby something is said to be assumed. Now from this difference another "second" difference arises, for assumption implies "becoming," whereas union implies "having become," and therefore the thing uniting is said to be united, but the thing assuming is not said to be assumed. For the human nature is taken to be in the terminus of assumption unto the Divine hypostasis when man is spoken of; and hence we can truly say that the Son of God, Who assumes human nature unto Himself, is man. But human nature, considered in itself, i.e. in the abstract, is viewed as assumed; and we do not say the Son of God is human nature. From this same follows a "third" difference, which is that a relation, especially one of equiparance, is no more to one extreme than to the other, whereas action and passion bear themselves differently to the agent and the patient, and to different termini. And hence assumption determines the term whence and the term whither; for assumption means a taking to oneself from another. But union determines none of these things. hence it may be said indifferently that the human nature is united with the Divine, or conversely. But the Divine Nature is not said to be assumed by the human, but conversely, because the human nature is joined to the Divine personality, so that the Divine Person subsists in human nature.
Reply to Objection 1. Union and assumption have not the same relation to the term, but a different relation, as was said above.
Reply to Objection 2. What unites and what assumes are not the same. For whatsoever Person assumes unites, and not conversely. For the Person of the Father united the human nature to the Son, but not to Himself; and hence He is said to unite and not to assume. So likewise the united and the assumed are not identical, for the Divine Nature is said to be united, but not assumed.
Reply to Objection 3. Assumption determines with whom the union is made on the part of the one assuming, inasmuch as assumption means taking unto oneself [ad se sumere, whereas incarnation and humanation (determine with whom the union is made) on the part of the thing assumed, which is flesh or human nature. And thus assumption differs logically both from union and from incarnation or humanation.
Article 9. Whether the union of the two natures in Christ is the greatest of all unions?
Objection 1. It would seem that the union of the two natures in Christ is not the greatest of all unions. For what is united falls short of the unity of what is one, since what is united is by participation, but one is by essence. Now in created things there are some that are simply one, as is shown especially in unity itself, which is the principle of number. Therefore the union of which we are speaking does not imply the greatest of all unions.
Objection 2. Further, the greater the distance between things united, the less the union. Now, the things united by this union are most distant--namely, the Divine and human natures; for they are infinitely apart. Therefore their union is the least of all.
Objection 3. Further, from union there results one. But from the union of soul and body in us there arises what is one in person and nature; whereas from the union of the Divine and human nature there results what is one inperson only. Therefore the union of soul and body is greater than that of the Divine and human natures; and hence the union of which we speak does not imply the greatest unity.
On the contrary, Augustine says (De Trin. i, 10) that "man is in the Son of God, more than the Son in theFather." But the Son is in the Father by unity of essence, and man is in the Son by the union of Incarnation. Therefore the union of Incarnation is greater than the unity of the Divine Essence, which nevertheless is the greatest union; and thus the union of Incarnation implies the greatest unity.
I answer that, Union implies the joining of several in some one thing. Therefore the union of Incarnation may be taken in two ways: first, in regard to the things united; secondly, in regard to that in which they are united. And in this regard this union has a pre-eminence over other unions; for the unity of the Divine Person, in which the two natures are united, is the greatest. But it has no pre-eminence in regard to the things united.
Reply to Objection 1. The unity of the Divine Person is greater than numerical unity, which is the principle of number. For the unity of a Divine Person is an uncreated and self-subsisting unity, not received into another by participation. Also, it is complete in itself, having in itself whatever pertains to the nature of unity; and therefore it is not compatible with the nature of a part, as in numerical unity, which is a part of number, and which is shared in by the things numbered. And hence in this respect the union of Incarnation is higher than numericalunity by reason of the unity of the Divine Person, and not by reason of the human nature, which is not the unityof the Divine Person, but is united to it.
Reply to Objection 2. This reason regards the things united, and not the Person in Whom the union takes place.
Reply to Objection 3. The unity of the Divine Person is greater than the unity of person and nature in us; and hence the union of Incarnation is greater than the union of soul and body in us.
And because what is urged in the argument "on the contrary" rests upon what is untrue--namely, that the union of Incarnation is greater than the unity of the Divine Persons in Essence--we must say to the authority ofAugustine that the human nature is not more in the Son of God than the Son of God in the Father, but much less. But the man in some respects is more in the Son than the Son in the Father--namely, inasmuch as the same suppositum is signified when I say "man," meaning Christ, and when I say "Son of God"; whereas it is not the same suppositum of Father and Son.
Article 10. Whether the union of Incarnation took place by grace?
Objection 1. It would seem that the union of Incarnation did not take place by grace. For grace is an accident, as was shown above (I-II, 110, 2). But the union of the human nature to the Divine did not take placeaccidentally, as was shown above (Article 6). Therefore it seems that the union of Incarnation did not take place by grace.
Objection 2. Further, the subject of grace is the soul. But it is written (Colossians 2:9): "In Christ [Vulgate: 'Him'] dwelleth all the fulness of the Godhead corporeally." Therefore it seems that this union did not take place by grace.
Objection 3. Further, every saint is united to God by grace. If, therefore, the union of Incarnation was by grace, it would seem that Christ is said to be God no more than other holy men.
On the contrary, Augustine says (De Praed. Sanct. xv): "By the same grace every man is made a Christian, from the beginning of his faith, as this man from His beginning was made Christ." But this man became Christ by union with the Divine Nature. Therefore this union was by grace.
I answer that, As was said above (I-II, 110, 1), grace is taken in two ways:--first, as the will of Godgratuitously bestowing something; secondly, as the free gift of God. Now human nature stands in need of the gratuitous will of God in order to be lifted up to God, since this is above its natural capability. Moreover, humannature is lifted up to God in two ways: first, by operation, as the saints know and love God; secondly, by personal being, and this mode belongs exclusively to Christ, in Whom human nature is assumed so as to be in the Personof the Son of God. But it is plain that for the perfection of operation the power needs to be perfected by a habit, whereas that a nature has being in its own suppositum does not take place by means of a habit.
And hence we must say that if grace be understood as the will of God gratuitously doing something or reputinganything as well-pleasing or acceptable to Him, the union of Incarnation took place by grace, even as the union of the saints with God by knowledge and love. But if grace be taken as the free gift of God, then the fact that thehuman nature is united to the Divine Person may be called a grace, inasmuch as it took place without being preceded by any merits--but not as though there were an habitual grace, by means of which the union took place.
Reply to Objection 1. The grace which is an accident is a certain likeness of the Divinity participated by man. But by Incarnation human nature is not said to have participated a likeness of the Divine nature, but is said to be united to the Divine Nature itself in the Person of the Son. Now the thing itself is greater than a participated likeness of it.
Reply to Objection 2. Habitual grace is only in the soul; but the grace, i.e. the free gift of God, of being united to the Divine Person belongs to the whole human nature, which is composed of soul and body. And hence it is said that the fulness of the Godhead dwelt corporeally in Christ because the Divine Nature is united not merely to the soul, but to the body also. Although it may also be said that it dwelt in Christ corporeally, i.e. not as in a shadow, as it dwelt in the sacraments of the old law, of which it is said in the same place (Colossians 2:17) that they are the "shadow of things to come but the body is Christ" [Vulgate: 'Christ's', inasmuch as the body is opposed to the shadow. And some say that the Godhead is said to have dwelt in Christ corporeally, i.e. in three ways, just as a body has three dimensions: first, by essence, presence, and power, as in other creatures; secondly, by sanctifying grace, as in the saints; thirdly, by personal union, which is proper to Christ.
Hence the reply to the third is manifest, viz. because the union of the Incarnation did not take place by habitualgrace alone, but in subsistence or person.
Article 11. Whether any merits preceded the union of Incarnation?
Objection 1. It would seem that the union of Incarnation followed upon certain merits, because upon Psalm 32:22, "Let Thy mercy, o Lord, be upon us, as," etc. a gloss says: "Here the prophet's desire for the Incarnationand its merited fulfilment are hinted at." Therefore the Incarnation falls under merit.
Objection 2. Further, whoever merits anything merits that without which it cannot be. But the ancient Fathersmerited eternal life, to which they were able to attain only by Incarnation; for Gregory says (Moral. xiii): "Those who came into this world before Christ's coming, whatsoever eminency of righteousness they may have had, could not, on being divested of the body, at once be admitted into the bosom of the heavenly country, seeing that He had not as yet come Who, by His own descending, should place the souls of the righteous in their everlasting seat." Therefore it would seem that they merited Incarnation.
Objection 3. Further, of the Blessed Virgin it is sung that "she merited to bear the Lord of all" [Little Office of B.V.M., Dominican Rite, Ant. at Benedictus], and this took place through Incarnation. Therefore Incarnation falls under merit.
On the contrary, Augustine says (De Praed. Sanct. xv): "Whoever can find merits preceding the singular generation of our Head, may also find merits preceding the repeated regeneration of us His members." But nomerits preceded our regeneration, according to Titus 3:5: "Not by the works of justice which we have done, but according to His mercy He saved us, by the laver of regeneration." Therefore no merits preceded the generation of Christ.
I answer that, With regard to Christ Himself, it is clear from the above (Article 10) that no merits of His could have preceded the union. For we do not hold that He was first of all a mere man, and that afterwards by themerits of a good life it was granted Him to become the Son of God, as Photinus held; but we hold that from the beginning of His conception this man was truly the Son of God, seeing that He had no other hypostasis but that of the Son of God, according to Luke 1:35: "The Holy which shall be born of thee shall be called the Son of God." And hence every operation of this man followed the union. Therefore no operation of His could have beenmeritorious of the union.
Neither could the needs of any other man whatsoever have merited this union condignly: first, because themeritorious works of man are properly ordained to beatitude, which is the reward of virtue, and consists in the full enjoyment of God. Whereas the union of the Incarnation, inasmuch as it is in the personal being, transcends the union of the beatified mind with God, which is by the act of the soul in fruition; and therefore it cannot fallunder merit. Secondly, because grace cannot fall under merit, for the principle of merit does not fall under merit; and therefore neither does grace, for it is the principle of merit. Hence, still less does Incarnation fall under merit, since it is the principle of grace, according to John 1:17: "Grace and truth came by Jesus Christ." Thirdly, becauseIncarnation is for the reformation of the entire human nature, and therefore it does not fall under the merit of any individual man, since the goodness of a mere man cannot be the cause of the good of the entire nature. Yet the holy Fathers merited Incarnation congruously by desiring and beseeching; for it was becoming that Godshould harken to those who obeyed Him.
And thereby the reply to the First Objection is manifest.
Reply to Objection 2. It is false that under merit falls everything without which there can be no reward. For there is something pre-required not merely for reward, but also for merit, as the Divine goodness and grace and the very nature of man. And again, the mystery of Incarnation is the principle of merit, because "of His fulness we all have received" (John 1:16).
Reply to Objection 3. The Blessed Virgin is said to have merited to bear the Lord of all; not that she merited HisIncarnation, but because by the grace bestowed upon her she merited that grade of purity and holiness, which fitted her to be the Mother of God.
Article 12. Whether the grace of union was natural to the man Christ?
Objection 1. It would seem that the grace of union was not natural to the man Christ. For the union ofIncarnation did not take place in the nature, but in the Person, as was said above (Article 2). Now a thing is denominated from its terminus. Therefore this grace ought rather to be called personal than natural.
Objection 2. Further, grace is divided against nature, even as gratuitous things, which are from God, are distinguished from natural things, which are from an intrinsic principle. But if things are divided in opposition to one another, one is not denominated by the other. Therefore the grace of Christ was not natural to Him.
Objection 3. Further, natural is that which is according to nature. But the grace of union is not natural to Christin regard to the Divine Nature, otherwise it would belong to the other Persons; nor is it natural to Him according to the human nature, otherwise it would belong to all men, since they are of the same nature as He. Therefore it would seem that the grace of union is nowise natural to Christ.
On the contrary, Augustine says (Enchiridion xl): "In the assumption of human nature, grace itself became somewhat natural to that man, so as to leave no room for sin in Him."
I answer that, According to the Philosopher (Metaph. v, 5), nature designates, in one way, nativity; in another, the essence of a thing. Hence natural may be taken in two ways: first, for what is only from the essentialprinciples of a thing, as it is natural to fire to mount; secondly, we call natural to man what he has had from his birth, according to Ephesians 2:3: "We were by nature children of wrath"; and Wisdom 12:10: "They were awicked generation, and their malice natural." Therefore the grace of Christ, whether of union or habitual, cannot be called natural as if caused by the principles of the human nature of Christ, although it may be called natural, as if coming to the human nature of Christ by the causality of His Divine Nature. But these two kinds of grace are said to be natural to Christ, inasmuch as He had them from His nativity, since from the beginning of His conception the human nature was united to the Divine Person, and His soul was filled with the gift of grace.
Reply to Objection 1. Although the union did not take place in the nature, yet it was caused by the power of the Divine Nature, which is truly the nature of Christ, and it, moreover, belonged to Christ from the beginning of His nativity.
Reply to Objection 2. The union is not said to be grace and natural in the same respect; for it is called graceinasmuch as it is not from merit; and it is said to be natural inasmuch as by the power of the Divine Nature it was in the humanity of Christ from His nativity.
Reply to Objection 3. The grace of union is not natural to Christ according to His human nature, as if it werecaused by the principles of the human nature, and hence it need not belong to all men. Nevertheless, it is naturalto Him in regard to the human nature on account of the "property" of His birth, seeing that He was conceived by the Holy Ghost, so that He might be the natural Son of God and of man. But it is natural to Him in regard to the Divine Nature, inasmuch as the Divine Nature is the active principle of this grace; and this belongs to the whole Trinity--to wit, to be the active principle of this grace.
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