OF THE EFFICIENCY OF CHRIST'S PASSION (SIX ARTICLES)
We now have to consider Christ's Passion as to its effect; first of all, as to the manner in which it was brought about; and, secondly, as to the effect in itself. Under the first heading there are six points for inquiry:
(1) Whether Christ's Passion brought about our salvation by way of merit?
(2) Whether it was by way of atonement?
(3) Whether it was by way of sacrifice?
(4) Whether it was by way of redemption?
(5) Whether it is proper to Christ to be the Redeemer?
(6) Whether (the Passion) secured man's salvation efficiently?
Whether Christ's Passion brought about our salvation by way of merit?
Objection 1: It would seem that Christ's Passion did not bring about our salvation by way of merit. For the sources of our sufferings are not within us. But no one merits or is praised except for that whose principle lies within him. Therefore Christ's Passion wrought nothing by way of merit.
Objection 2: Further, from the beginning of His conception Christ merited for Himself and for us, as stated above (Q[9], A[4]; Q[34], A[3]). But it is superfluous to merit over again what has been merited before. Therefore by His Passion Christ did not merit our salvation.
Objection 3: Further, the source of merit is charity. But Christ's charity was not made greater by the Passion than it was before. Therefore He did not merit our salvation by suffering more than He had already.
On the contrary, on the words of Phil. 2:9, "Therefore God exalted Him," etc., Augustine says (Tract. civ in Joan.): "The lowliness" of the Passion "merited glory; glory was the reward of lowliness." But He was glorified, not merely in Himself, but likewise in His faithful ones, as He says Himself ( Jn. 17:10 ). Therefore it appears that He merited the salvation of the faithful.
I answer that, As stated above (Q[7], AA[1],9; Q[8], AA[1],5), grace was bestowed upon Christ, not only as an individual, but inasmuch as He is the Head of the Church, so that it might overflow into His members; and therefore Christ's works are referred to Himself and to His members in the same way as the works of any other man in a state of grace are referred to himself. But it is evident that whosoever suffers for justice's sake, provided that he be in a state of grace, merits his salvation thereby, according to Mat. 5:10 : "Blessed are they that suffer persecution for justice's sake." Consequently Christ by His Passion merited salvation, not only for Himself, but likewise for all His members.
Reply to Objection 1: Suffering, as such, is caused by an outward principle: but inasmuch as one bears it willingly, it has an inward principle.
Reply to Objection 2: From the beginning of His conception Christ merited our eternal salvation; but on our side there were some obstacles, whereby we were hindered from securing the effect of His preceding merits: consequently, in order to remove such hindrances, "it was necessary for Christ to suffer," as stated above (Q[46], A[3]).
Reply to Objection 3: Christ's Passion has a special effect, which His preceding merits did not possess, not on account of greater charity, but because of the nature of the work, which was suitable for such an effect, as is clear from the arguments brought forward above all the fittingness of Christ's Passion (Q[46], AA, 3,4).
Whether Christ's Passion brought about our salvation by way of atonement?
Objection 1: It would seem that Christ's Passion did not bring about our salvation by way of atonement. For it seems that to make the atonement devolves on him who commits the sin; as is clear in the other parts of penance, because he who has done the wrong must grieve over it and confess it. But Christ never sinned, according to 1 Pet. 2:22 : "Who did no sin." Therefore He made no atonement by His personal suffering.
Objection 2: Further, no atonement is made to another by committing a graver offense. But in Christ's Passion the gravest of all offenses was perpetrated, because those who slew Him sinned most grievously, as stated above (Q[47], A[6]). Consequently it seems that atonement could not be made to God by Christ's Passion.
Objection 3: Further, atonement implies equality with the trespass, since it is an act of justice. But Christ's Passion does not appear equal to all the sins of the human race, because Christ did not suffer in His Godhead, but in His flesh, according to 1 Pet. 4:1 : "Christ therefore having suffered in the flesh." Now the soul, which is the subject of sin, is of greater account than the flesh. Therefore Christ did not atone for our sins by His Passion.
On the contrary, It is written ( Ps. 68:5 ) in Christ's person: "Then did I pay that which I took not away." But he has not paid who has not fully atoned. Therefore it appears that Christ by His suffering has fully atoned for our sins.
I answer that, He properly atones for an offense who offers something which the offended one loves equally, or even more than he detested the offense. But by suffering out of love and obedience, Christ gave more to God than was required to compensate for the offense of the whole human race. First of all, because of the exceeding charity from which He suffered; secondly, on account of the dignity of His life which He laid down in atonement, for it was the life of one who was God and man; thirdly, on account of the extent of the Passion, and the greatness of the grief endured, as stated above (Q[46], A[6]). And therefore Christ's Passion was not only a sufficient but a superabundant atonement for the sins of the human race; according to 1 Jn. 2:2 : "He is the propitiation for our sins: and not for ours only, but also for those of the whole world."
Reply to Objection 1: The head and members are as one mystic person; and therefore Christ's satisfaction belongs to all the faithful as being His members. Also, in so far as any two men are one in charity, the one can atone for the other as shall be shown later (XP, Q[13], A[2]). But the same reason does not hold good of confession and contrition, because atonement consists in an outward action, for which helps may be used, among which friends are to be computed.
Reply to Objection 2: Christ's love was greater than His slayers' malice: and therefore the value of His Passion in atoning surpassed the murderous guilt of those who crucified Him: so much so that Christ's suffering was sufficient and superabundant atonement for His murderer's crime.