Thomas Aquinas - Summa Theologica, Part III (Tertia Pars)

THIRD ARTICLE [III, Q. 24, Art. 3]

Whether Christ's Predestination Is the Exemplar of Ours?

Objection 1: It would seem that Christ's predestination is not the exemplar of ours. For the exemplar exists before the exemplate. But nothing exists before the eternal. Since, therefore, our predestination is eternal, it seems that Christ's predestination is not the exemplar of ours.

Obj. 2: Further, the exemplar leads us to knowledge of the exemplate. But there was no need for God to be led from something else to knowledge of our predestination; since it is written (Rom. 8:29): "Whom He foreknew, He also predestinated." Therefore Christ's predestination is not the exemplar of ours.

Obj. 3: Further, the exemplar is conformed to the exemplate. But Christ's predestination seems to be of a different nature from ours: because we are predestinated to the sonship of adoption, whereas Christ was predestinated "Son of God in power," as is written (Rom. 1:4). Therefore His predestination is not the exemplar of ours.

On the contrary, Augustine says (De Praedest. Sanct. xv): "The Saviour Himself, the Mediator of God and men, the Man Christ Jesus is the most splendid light of predestination and grace." Now He is called the light of predestination and grace, inasmuch as our predestination is made manifest by His predestination and grace; and this seems to pertain to the nature of an exemplar. Therefore Christ's predestination is the exemplar of ours.

I answer that, Predestination may be considered in two ways. First, on the part of the act of predestination: and thus Christ's predestination cannot be said to be the exemplar of ours: for in the same way and by the same eternal act God predestinated us and Christ.

Secondly, predestination may be considered on the part of that to which anyone is predestinated, and this is the term and effect of predestination. In this sense Christ's predestination is the exemplar of ours, and this in two ways. First, in respect of the good to which we are predestinated: for He was predestinated to be the natural Son of God, whereas we are predestinated to the adoption of sons, which is a participated likeness of natural sonship. Whence it is written (Rom. 8:29): "Whom He foreknew, He also predestinated to be made conformable to the image of His Son." Secondly, in respect of the manner of obtaining this good—that is, by grace. This is most manifest in Christ; because human nature in Him, without any antecedent merits, was united to the Son of God: and of the fulness of His grace we all have received, as it is written (John 1:16).

Reply Obj. 1: This argument considers the aforesaid act of the predestinator.

The same is to be said of the second objection.

Reply Obj. 3: The exemplate need not be conformed to the exemplar in all respects: it is sufficient that it imitate it in some. _______________________

FOURTH ARTICLE [III, Q. 24, Art. 4]

Whether Christ's Predestination Is the Cause of Ours?

Objection 1: It would seem that Christ's predestination is not the cause of ours. For that which is eternal has no cause. But our predestination is eternal. Therefore Christ's predestination is not the cause of ours.

Obj. 2: Further, that which depends on the simple will of God has no other cause but God's will. Now, our predestination depends on the simple will of God, for it is written (Eph. 1:11): "Being predestinated according to the purpose of Him, Who worketh all things according to the counsel of His will." Therefore Christ's predestination is not the cause of ours.

Obj. 3: Further, if the cause be taken away, the effect is also taken away. But if we take away Christ's predestination, ours is not taken away; since even if the Son of God were not incarnate, our salvation might yet have been achieved in a different manner, as Augustine says (De Trin. xiii, 10). Therefore Christ's predestination is not the cause of ours.

On the contrary, It is written (Eph. 1:5): "(Who) hath predestinated us unto the adoption of children through Jesus Christ."

I answer that, if we consider predestination on the part of the very act of predestinating, then Christ's predestination is not the cause of ours; because by one and the same act God predestinated both Christ and us. But if we consider predestination on the part of its term, thus Christ's predestination is the cause of ours: for God, by predestinating from eternity, so decreed our salvation, that it should be achieved through Jesus Christ. For eternal predestination covers not only that which is to be accomplished in time, but also the mode and order in which it is to be accomplished in time.

Replies Obj. 1 and 2: These arguments consider predestination on the part of the act of predestinating.

Reply Obj. 3: If Christ were not to have been incarnate, God would have decreed men's salvation by other means. But since He decreed the Incarnation of Christ, He decreed at the same time that He should be the cause of our salvation.

We have now to consider things pertaining to Christ in reference to us; and first, the adoration of Christ, by which we adore Him; secondly, we must consider how He is our Mediator with God.

Under the first head there are six points of inquiry:

(1) Whether Christ's Godhead and humanity are to be adored with one and the same adoration?

(2) Whether His flesh is to be adored with the adoration of latria?

(3) Whether the adoration of latria is to be given to the image of Christ?

(4) Whether latria is to be given to the Cross of Christ?

(5) Whether to His Mother?

(6) Concerning the adoration of the relics of Saints. _______________________

FIRST ARTICLE [III, Q. 25, Art. 1]

Whether Christ's Humanity and Godhead Are to Be Adored with the Same

Adoration?

Objection 1: It would seem that Christ's humanity and Godhead are not to be adored with the same adoration. For Christ's Godhead is to be adored, as being common to Father and Son; wherefore it is written (John 5:23): "That all may honor the Son, as they honor the Father." But Christ's humanity is not common to Him and the Father. Therefore Christ's humanity and Godhead are not to be adored with the same adoration.

Obj. 2: Further, honor is properly "the reward of virtue," as the Philosopher says (Ethic. iv, 3). But virtue merits its reward by action. Since, therefore, in Christ the action of the Divine Nature is distinct from that of the human nature, as stated above (Q. 19, A. 1), it seems that Christ's humanity is to be adored with a different adoration from that which is given to His Godhead.

Obj. 3: Further, if the soul of Christ were not united to the Word, it would have been worthy of veneration on account of the excellence of its wisdom and grace. But by being united to the Word it lost nothing of its worthiness. Therefore His human nature should receive a certain veneration proper thereto, besides the veneration which is given to His Godhead.

On the contrary, We read in the chapters of the Fifth Council [*Second Council of Constantinople, coll. viii, can. 9]: "If anyone say that Christ is adored in two natures, so as to introduce two distinct adorations, and does not adore God the Word made flesh with the one and the same adoration as His flesh, as the Church has handed down from the beginning; let such a one be anathema."

I answer that, We may consider two things in a person to whom honor is given: the person himself, and the cause of his being honored. Now properly speaking honor is given to a subsistent thing in its entirety: for we do not speak of honoring a man's hand, but the man himself. And if at any time it happen that we speak of honoring a man's hand or foot, it is not by reason of these members being honored of themselves: but by reason of the whole being honored in them. In this way a man may be honored even in something external; for instance in his vesture, his image, or his messenger.