Philippians
2: 5-8
5 For let
this mind be in you, which was also in Christ Jesus: 6
Who being in the form of God, thought it not robbery to be equal with God: 7 But emptied himself, taking the form of a servant,
being made in the likeness of men, and in habit found as a man. 8 He humbled himself, becoming obedient unto death,
even to the death of the cross.
“He humbled himself, becoming obedient unto
death, even to the death of the cross.” (Phil 2:8)
Holy Mother the Church celebrates today a feast of
the Exultation of the Holy Cross, which we honor twice in the year. The first
is the Discovery, in the month of May (May 3). The second today (Sept. 14) on
the Exultation. Reason, because after
the Holy Cross was discovered by St. Helena, it came into the possession of the
infidels, who contemptuously held it.
But Heraclius, the Most Holy and Christian Roman Emperor, extracted it
from the possession of the infidels and exalted it honorably, and today is the
feast of that exaltation. So that our
words be fruitful, let us now say the Hail Mary.
It is a common Catholic doctrine of sacred
theology that although Christ had other innumerable ways of redeeming and
saving mankind, he nevertheless chose to save us through his cross, and to
redeem obedient and believers for himself.
St. Thomas in his (Summa theologiae) III, q. 46, a. 4, assigns seven
reasons why this was fitting. I shall speak of one, the second, as an
introduction of this material to you.
This reason is, because when satisfaction needs to
be made for some sin, it is reasonable that the satisfaction correspond to the
sin. For example, if someone sins
against God or neighbor by thinking evil in his heart, or by speaking evil, or
doing bad things, for such a person to make fitting satisfaction (condigne
satisfacere), he ought to take on pain in the heart from this sin, and to
strike his heart. If one sins by mouth
by defaming or swearing, proper satisfaction ought not only to be confessed by
mouth but he should also to seek pardon from God and neighbor by mouth, if he
offended him. Therefore if through the
eyes you have sinned by gazing etc. proper satisfaction is to weep, etc. Also if you have sinned by ears, by listening
to evil things about a neighbor, healing is made by hearing mass and sermons
etc. If through taste, by breaking the
fast of the church, etc., to abstain, and so the satisfaction corresponds to
the offense. If you have sinned by hand,
extend it in prayer. If you have shed
blood, the proper penitence is to shed your own blood by the discipline. So it says in Genesis 9: ” Whosoever shall
shed man’s blood, his blood shall be shed.” (v. 6). If you have sinned by the body through carnal
sins, you ought to wear a hair shirt (cilicium). See how appropriate satisfaction is made when
the penalty corresponds to the offense.
Scriptural proof if taken from that which [Christ, in fact John the
Baptist] said in Luke 3 ” Bring forth therefore fruits worthy of penance,” (v.
8). The fruits of penance are worthy
when they correspond to the offense.
Now we shall see how the offense against God was
committed, from which flowed to mankind all perdition and all evil, from which
we are “exiles in this valley of tears.” (from the hymn Salve Regina). Was it not from the theft (ex furto) of a
certain apple, contrary to an expressed commandment? Therefore restitution, reparation, or amends
ought to happen by the fruit being
restored to the tree. Therefore
Christ the redeemer of all, our fruit, about whom it is said to the Virgin
Mary, “Blessed is the fruit of thy womb,”(cf. Lk 1:42), chose by the tree of
the cross, that the fruit of infinite worth be restored to the tree. An ancient Greek history says that the wood
of the cross was from that same tree of which Adam received the fruit. Therefore when Christ was placed on the
cross, the fruit was restored to the tree.
About this David in the person of Christ says, “My
enemies are grown strong who have wrongfully persecuted me: then did I pay that
which I took not away.” (Ps 68:5). Note,
here two things are touched upon in this verse of David, namely the evil
intention of the Jewish enemies of Christ who were not intending satisfaction,
but the persecution of Christ. Therefore
he said, “My enemies are grown strong
who have wrongfully persecuted me.” Second,
the intention of Christ is touched upon.
So he says, “then did I pay, etc.”
The teaching then is clear, because although
Christ had other ways of redeeming us, nevertheless this way, through the
cross, was appropriate, in which the satisfaction corresponded to the
offense. This the Holy Mother the Church
touches in the Preface (of the Mass) saying, “You decreed that man would be
saved through the wood of the cross. The tree of man’s defeat became his tree of
victory; where life was lost, there life has been restored through Christ our
Lord.” It is clear therefore that an
appropriate manner of our redemption was through the cross. Therefore the theme says, “He was made
obedient for us” not for himself, not only for the Father, but also for the judges
and crucifiers, “even unto death, etc.”
The theme is clear. I am
preaching on this material. The theme
says, “He became obedient even unto death.”
And it adds, “Death on a cross,” not by another death.
I find that Christ was in danger of death five
times, and chose to accept only the cross.
First he
was in danger of death from the sword.
Second
in danger of being hurled down.
Third in
danger of stoning
Fourth
in danger of poisoning.
Fifth,
in danger of crucifixion.
And he chose this one, about which the theme
states: “He became obedient unto death, even to the death of the cross.” (Phil
2:8).
THE SWORD - First I say,
etc. and this immediately when he was born, from Herod the king, who when he
heard of the signs and miracles surrounding the birth of Christ: of the angels
singing, “Glory to God in the highest,” of the brightness of the night, the
visit of the shepherds, the adoration of the animals, the star and the arrival
of the three kings, etc., and the prophecy of Anna and holy Simeon that he was
the true Messiah, Herod thought to kill him, lest he lose his kingdom, for he
was a foreigner and he was afraid that one day the Jews would rise up against
him.. On this account he sent armed men
into the town of Bethlehem to kill all the children, because he did not know
who this Jesus was. But Christ willed to
flee into Egypt.
About this there is a prophecy. Job in the person of Christ said, “[They]
slew the servants [pueros, children] with the sword, and I alone have escaped
…” (Job 1:15) The question is this. Why
did Christ choose not to die this kind of death? Because if he had wished, even this death
would have been for the salvation of those believing in and obedient to
him. The literal reason has already been said, because the
satisfaction ought to correspond to the offense, therefore he willed not to die
in such a way, but on the cross. The
moral reason is, that he might instruct us to flee death by the sword of St.
Peter, abut which John 18: “Simon Peter,
having a sword, drew it, and struck the servant of the high priest, and cut off
his right ear.” (Jn 18:10) This sword is
the sentence of excommunication, which when it is used, cuts one off from the
body of the Church. And just as a member
cut off from the body received none of its influence, so no one excommunicated
has any part in the divine works which take place in the Church.
See how this death is to be fled. I choose to die even more quickly, than to be excommunicated for an hour, not to
say for a year, because there is nothing worse for a member than to be cut off
from the body Note. when he says, “Simon
Peter having a sword,” he implies that the sentence of excommunication should
not be given except by a prelate, because Peter was a prelate. Second, when he says he “drew it,”
he hints that the sentence ought not be given except by a prelate as if by waving
the sword saying, “Beware, beware,” even through a third warning, because
otherwise it would mean nothing, not strike you with the blow. [quia alias
nihil valeret, te not faceret ictum.]
Third when he said, “And he struck the servant of the high priest,” he
implies that the prelate ought to serve excommunication only on his subjects,
because a bishop cannot excommunicate in another diocese. Fourth when he says, “And he cut off his
right ear, ” The right signifies
spiritual things, the left, temporal. It
is indicated that the judgment of excommunication ought not be given except
against disobedience in spiritual things, that if a husband or wife does not
wish to remain with him or with her, unless they have a legitimate reason, the
prelate can excommunicate them and so for the rest. This sword strikes so
strongly, that it can kill the soul with eternal death. “Flee then from the face of the sword, for
the sword is the revenger of iniquities,” (Job 19:29).
HURLED DOWN - Second, I say
that Christ was in the danger of being hurled down, as is found in Luke 4. It is told how Christ was dwelling in
Nazareth, where he was living in a most holy way, yet he was not well known. Nicholas of Lyra says that he worked the
craft of his putative father Joseph, who was a carpenter, and later went to
Capharnum where he preached and worked many miracles, and then returned to
Nazareth. And the rulers and magistrates
of the town said to him, “…as great things as we have heard done in Capharnum,
do also here in thy own country,” (Lk 4:23).
Christ replied insinuating that because of their unbelief and derision,
because they were skeptical of him [truffabant de eo], as Mark has, ch. 6, “Is
not this the carpenter, the son of Mary, the brother of James, and Joseph, and
Jude, and Simon? are not also his sisters here with us? (Mk 6:3). See, he
preaches and yet he did not study.”
Then he pointed out that they were not worthy,
because miracles require a disposition, and not vain glory. For this reason Mark 6 says, ” And he could
not do any miracles there, only that he cured a few that were sick, laying his
hands upon them.” (Mk 6:5). It is told
how they, indignant, led him out with a crowd to the brow of the hill and they
wanted to throw him down. Jesus, however,
” passing through their midst, went his way.” (Lk 4:30).
Think here about the Virgin Mary who was present
in the town, when she beheld her son being led to the cliff, how much sorrow
she had, etc. The question is. Why did he choose not to die in this way,
because if he had wished…etc? The
literal reason has been told. The moral reason is so that we might be warned
lest we die through falling, having ascended the mountain of pride. For the devil seeing that those who walk
simply and humbly, go straight to heaven.
“O,” the devil says, “I shall make all ascend to the heights.” Which is to say, the religious who lives
simply, keeps his rule, the vows and customs, such takes a straight road to
paradise. But the devil speaking to
their imagination says, ”If you wish to live such, you will never rise! Why do
you not work that you might be a master [of theology], you can yet be the
confessor of a king or a bishop,” and when he is high, he loses all devotion
and suddenly falls and dies and is hurled into hell.
The same for the simple priest, because at the
instigation of the devil he ascends.
Same for the laity. They demand interest so that they might get
ahead. Also that he might gain public
office, binds himself with others directly or indirectly, and they do well
because of the wealth of the community, and when they are in office, they
steal, they do this and that so that they might keep their hand in office. O how many are they by this ascent. Of this David says to the devil “For deceits,” namely yours, “you have put it
to them:” that is this imagination of ascending, “when they were lifted up you
have cast them down.” (Ps 72:18) Same
for the women living simply, caring for the home, for children and family,
these rightly go straight to paradise.
But the demon says, “You have taken to your husband as such, therefore
why to you not do as others do, give to him a bad dinner and supper.”
Beware therefore, and walk simply, and plainly,
because when a man falls from a higher place, so much more the fall is more
dangerous. So Job in the person of a
sinner speaking to the devil says, “You have lifted me up, and set me as it
were upon the wind, and you have mightily dashed me. I know that you will
deliver me to death,” (Job 30:22-23).
STONING - Third, I say that
he was in danger of death by stoning, as is clear in John 8, when Christ was
preaching to the Jews and declared to them his divinity saying, “Amen, amen I
say to you: If any man keep my word, he shall not see death for ever. (v. 51)
Abraham, …and the prophets are dead. Whom do you make thyself?” (v. 53) Christ was speaking of the death of hell and
the Jews were thinking of bodily death.
And Christ speaking more clearly of divinity said, “Amen, amen I say to
you, before Abraham was made, I am, ” (v.58)
“I am” is the name of the divinity. “I AM WHO AM,” (Ex 3:14). The Jews hearing that he said that he was
God, wished to stone him. The text says
that Christ hid himself, that is, he made himself to be invisible to them, and
they searched for him asking “Where is he?”
But the Virgin Mary and the Apostles, seeing him followed.
Question, why did he not wish to die in this
way? Because it was etc. The moral reason is that we might be warned
from the death of stoning from the sin of avarice, because an avaricious person
is hard like stone, and cold. Hard,
because he offers no sweetness to his debtors, but hard and harsh he demands
payment and interest etc. Cold, because
he is without the fire of charity.
Seeing the poor dying of starvation he does not care to rescue them –
and he has the money – and the jailed, the enslaved and the poor girls are not
able to receive any benefits. Thus Job
speaking morally of the avaricious says, “His heart shall be as hard as a
stone, and as firm as a smith’s anvil,” (Job 41:15)
The stones of avarice are the species of
avarice. One stone is the one which is
called robbery [rapina], and this stone strikes the head of the lords. Another stone is called simony of the church
officials [prelates], giving benefices or sacraments for money. This stone strikes the heart. Another is called usury, which breaks the
arms, that is, the workers. It is said
in defense of this notion of avarice, usury, “If this person or community takes
my money, why am I not able to receive something for its use [proper
carentiam]?” This argument includes an
error not only in its conclusion but in its premise. When he says “My money, ” he speaks falsely,
because the lord is now bound to render an account to another, and you are
bound, even to Christ, because “The earth is the Lord’s and the fullness
thereof, etc.” (Ps 23:1) The rich are
only the administrators. “Let a man so
account of us as of the ministers of Christ, and the dispensers of the
mysteries of God,” (1 Cor 4:1). Christ
is like the king appointing treasurers, that they might minister first in to
his necessities, not vanities. Second in
giving or lending to the poor, because God wishes such. It is wrong if they dispense against the will
of the Lord. He knows how to
punish. Thus the conclusion is
erroneous, by saying that usury is not a mortal sin. Another species, to connive to buy things for
a lesser price, or to sell for more than the usual profit, because it is
usury. Another is the withholding of
salaries from servants, etc., secret theft.
It is said against those who believe that secret theft of produce
[furtum secretum fructuum] is not a sin, “you dash your foot against a stone.” (Ps 90:12) And, “Go not in the way of ruin, and you
shall not stumble against the stones,” (Sir 32:25)
POISONING - I say fourth
that he was in danger of death by poisoning.
The evangelists do not clearly say this, but for this there are
arguments both from reason and prophecy.
The reason is this, because while Christ went about preaching, he did
not preach for money, but after preaching [on Palm Sunday], “looking around about,”
no one invited him, “and he return to Bethany,” as is found in Mark 11:11. The Gloss says that he looked around, to see
if someone might invite him to dinner saying, “Lord since you have given good
spiritual food to us, come and we shall give you dinner,” etc. Now someone who had so many enemies as
Christ, might accept every invitation, even that of his enemies. Think how they
could set forward potions, and this reason might dictate.
And about this is the prophecy, “But thou, O Lord,
have shown me, and I have known: then you showed me their doings. And I was as
a meek lamb, that is carried to be a victim: and I knew not that they had
devised counsels against me, saying: Let us put wood on his bread, and cut him
off from the land of the living, and let his name be remembered no more,” (Jer
11:18-19) And the prophet speaks in the
person of Christ. But Christ chose not
to die in this way. Practically speaking
when he was eating, first they gave him fruit or figs, and soups are offered,
and sweet foods, and good wines, and he did not eat, keeping to his modest
diet. Even if he had eaten, he took care not to harm himself.
Why did he choose not to die this way, because
even that death would have been sufficient for redemption? Moral reason, that we might avoid the deadly
poison of lust. For just as a poison is
placed in sweet foods, so also does the devil, that the food of lust might seem
sweet to us and yet in it is the poison of mortal sin. For a man and woman joined in matrimony do
not sin in keeping the manner etc. but in all others, whomsoever, there is
lust, and there is mortal sin and damnation
follows. It is believed that the
greatest number of the damned are made so by the sin of lust.
So it is necessary to avoid such a death and to
restrain the body through abstinence, by mortifying its inclinations, avoiding occasions of sin, and by
prayer. Otherwise, St. Bernard says,
that it would be a greater miracle to live chastely than to raise the
dead. Therefore the whole world is
corrupt. “All have turned out of the
way; they have become unprofitable together: there is none that does
good,” that is, of chastity, “there is
not so much as one,” namely, of adults, etc.
So a wise man says, “Look not upon the wine when it is yellow, when the
color thereof shines in the glass: it goes in pleasantly, but in the end, it
will bite like a snake, and will spread abroad poison like a basilisk,” (Prov
23:31-32). And he declares in the next
verse “Your eyes shall behold strange women,” because it is good to look upon
your own wives, “and your heart shall
utter perverse things,” (v. 33). Note.
It is not understood as the color of wine but of beautiful women, “in the
glass,” in the weaker glass of the body.
Reason, because it “goes in pleasantly” that is evil in thought, saying
” O how much a comfort it would be,” etc.
and in the end, namely when man consents, “it will bite like a snake,
and like a basilisk,” which poisons by sight and vision, etc. Not so the other serpents. Behold the sin of lust, because by sight
alone does a woman… With this poison
David was poisoned and killed, but God raised him through repentance. Thus Job 6, ” …or can a man taste that which
when tasted brings death?” (v. 6) No one
howsoever hungry would eat food which he knew to be poisoned, rather he would
permit himself to die naturally, because then he would not have killed himself,
nor would he drink poisoned drink however thirsty he was. So neither should the lustful taste because
unless he were an unbeliever, he would know that this food is poisoned unto
death.
CRUCIFIXION - Fifth I say
that he was in danger of death by crucifixion.
This is the death he chose. So
the Jews said in counsel, “This man Jesus cannot die by the sword, nor by being
thrown down, nor etc. Therefore we shall
see whether we can kill him on a cross.”
And when Christ was in Galilee, the Jews readied the cross in
Jerusalem. Christ knowing this called
out to his disciples and said to them, “Behold we go up to Jerusalem, and the
Son of man shall be betrayed to the chief priests and the scribes, and they
shall condemn him to death. And shall deliver him to the Gentiles to be mocked,
and scourged, and crucified,” (Mt 20:18-19).
He fled from the other deaths, but he came promptly to this one. And in the garden he went out to the Jews
saying “Whom do you seek?” which is to say “You may take me, because this death
pleases me.” Again when sentence was
passed on him to be crucified, “And bearing his own cross, he went forth to
that place…,” (Jn 19:17) as if to say,
“I do not appeal, rather this death pleases me,” and he received the cross. It is said how he was obedient on the mount
of Calvary, when he was asked to undress himself, and more like that. Behold the love for the death of the cross,
as if he were saying, ” But God forbid that I should glory, save in the cross
of our Lord,” (Gal 6:14).
The literal reason why he chose this death has
been said in the introduction. But the moral reason is this. Other deaths which Christ fled, signified bad
deaths, which we should flee. But this death
of the cross signifies a good death which we should choose. The inestimable pain of Christ hanging on the
cross signifies contrition, which we should have for sins, by inclining the
head in contrition which ought to be made with a bowed head and not face to
face. It is said how the penitent ought
to be uncovered, and the confessor covered, for modesty, and the danger of the
confessor looking on a young woman. His
right hand pierced signifies that from good justice you should give alms. The left for returning usuries and theft
etc. Two feet nailed signify two feet by
which we walk and are sustained, the right is nailed with devotion, the left
with abstinence. The opening of the side
signifies the opening of the heart, for forgiving injuries and sparing enemies
and those sinning against you. See the
moral reasons why he wished to die on a cross.
So the Apostle says, “They that are Christ’s, have crucified their
flesh, with the vices and concupiscences, “(Gal 5:24), and that this was
necessary is clear because Christ says, “And whosoever does not carry his
cross,” which is said from crucifying, behold penitence, “and come after me,
cannot be my disciple,” (Lk 14:27) See
why the Theologian says, “He became,” for us, that is for our redemption and
moral instruction, “obedient, unto death,” not of the sword, not by being
hurled down, nor by stoning nor by poisoning, but “to the death of the cross.”
