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Dist. 17, Art. 2, Q. 1

Book III: On the Incarnation of the Word · Distinction 17

Textus Latinus
p. 370

Articulus II. De oratione Christi.

Consequenter quaeritur de oratione Christi. Et circa hoc quaeruntur tria. Primo quaeritur, utrum decuerit Christum orare. Secundo quaeritur, utrum in omni oratione sua fuerit exauditus. Tertio quaeritur, utrum illa oratio, qua oravit in passione, fuerit sensualitatis, aut rationis.

Quaestio I. Utrum decuerit Christum orare.p370-3

Circa primum sic proceditur et quaeritur, utrum decuerit Christum orare. Et quod sic, videtur.

1. Lucae sextop370-4: Exivit in montem orare et erat pernoctans in oratione Dei; sed Christus nihil fecit, nisi quod ipsum decuit: ergo conveniens fuit, ipsum orare.

2. Item, cui competit sacrificium offerre, eidem competit orare; sed Christo maxime competebat oblatio sacrificii pro salute generis humani: ergo ei maxime competebat orare.

3. Item, nulli magis competit orare, quam ei qui est pontifex et sacerdos; sed Christus fuit pontifex noster et sacerdos, secundum quod dicitur ad Hebraeosp370-5: ergo sibi maxime competebat oratio.

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4. Item, oratio spectat ad perfectionemp371-1 vitae contemplativae; sed decuit Christum habere perfectionem in utraque vita: ergo etc.

5. Item, nullum decet magis orare, quam eum qui est dignus exaudiri et facilius potest impetrare; sed nullus est dignior exauditione quam Christusp371-2: ergo videtur, quod sibi maxime convenit orationis usus.

Sed contra: 1. Augustinus de Correptione et gratiap371-3: « Nemo quaerit ab alio quod per se potest »; sed Christus omnia poterat per se: ergo nihil debebat ab alio petere, ergo nec orare.

2. Item, oratio est actus personae inferioris respectu eius quem orat; sed persona Christi est aequalis Patri: ergo non decuit Christum orationem fundere ad Deump371-4.

3. Item, « oratio est ascensus intellectus in Deump371-5 »; sed intellectus Christi semper erat sursum, sicut Deo unitus, et in continuo fruitionis actu: ergo non videtur, quod competeret ei usus orationis.

4. Item, « indivisa sunt opera Trinitatisp371-6 », ergo impletio petitionum spectat ad totam Trinitatem, ergo qui petit aliquid ab una persona, petit et ab omnibus; sed non decet Christum petere aliquid a se — nullus enim se ipsum orat, vel petit aliquid a se ipso — ergo non videtur, quod decuerit Christum aliquid a Patre per orationem impetrare.

5. Item, voluntas Christi hominis erat per omnia conformis voluntati Patris, ergo nihil petebat, nisi quod sciebat Patrem velle: ergo etiam si non peteret, nihilominus quod petebat impleretur: ergo frustra petebat aliquid. Sed nihil decuit Christum frustra facere: ergo non decuit Christum orare.

Conclusio. Christum absque dubio decuit orare, maxime in diebus carnis suae.

Respondeo: Dicendum, quod absque dubio decens fuit, Christum orare, maxime in diebus carnis suaep371-7. — Ratio autem huius condecentiae potest quadruplex assignari, videlicet propter meritum, propter virtutis exemplum, propter veritatis argumentum et propter officium explendum.

Propter meritum: quia sua petitione et postulatione merebatur nobis, qui minus idonei eramus ad susceptionem beneficiorum Deip371-8. — Propter exemplum, ut scilicet discipulos suos, et per consequens alios invitaret ad orationis studium, in cuius exercitio maxime superatur adversarius; propter quod Dominus dicebat discipulis, Matthaei vigesimo sextop371-9: Vigilate et orate, ut non intretis in tentationem. — Propter veritatis argumentum, ut ostenderet, se esse verum hominem et vere a Deo missum; propter quod dicitur Ioannis undecimop371-10: Gratias ago tibi, Domine, quoniam audisti me; ego autem sciebam, quoniam me semper audis; sed propter populum istum, qui circumstat, dixi, ut credant, quia tu me misisti. — Propter officium, quia Christus habebat dignitatem sacerdotis et pontificis; unde sicut ad ipsius officium pertinebat sacrificium offerre pro peccatis, ita et pro peccatoribus exorare. Unde ad Hebraeos quintop371-11: Omnis pontifex ab hominibus assumtus pro hominibus constituitur in his quae sunt ad Deum; et post, infra septimo: Talis decebat ut esset nobis pontifex sanctus, innocens, impollutus, segregatus a peccatoribus et excelsior caelis factus. — His igitur de causis congruum fuit et decens, usum orationis in Christo reperiri; unde et rationes ad hoc inductae sunt concedendae.

1. Ad illud quod obiicitur, quod nemo petit ab alio, si possit illud implere, quod petit; dicendum, quod illud verum est, secundum quod petitio et impletio attribuuntur eidem ratione eiusdem naturae; sic autem non est in proposito. Nam petere et orare competit Christo secundum naturam assumtam; sed posse implere debetur ei secundum naturam assumentemp371-12. — Vel aliter potest dici, quod sicut motus aliquando est propter supplendam indigentiam pro-

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priam, aliquando propter supplendam indigentiam alienam; sic et petitio et oratio. Cum autem aliquis orat propter propriam indigentiam supplendam, verum est quod dicit Augustinus: « Nemo petit ab alio quod ipse potest per se implere ». Cum autem petit propter supplendam indigentiam alienam, non requiritur defectus potestatis in petente, sed defectus potestatis, aut idoneitatis in eo, pro quo petitur, qui quidem defectus suppletur ex merito ipsius orationis. Cum enim aliquis dignus orat pro indigno, quodam modo acquirit sibi idoneitatem ex suae orationis merito.

2. Ad illud quod obiicitur, quod oratio est actus personae inferioris; dicendum, quod hoc verum est, attribuendo inferioritatem personae secundum eam naturam, secundum quam competit ei oratio. Oratio enim est actus conveniens personae ratione naturae; et sic non habet instantiam in proposito, quia, quamvis persona Christi ratione Divinitatis sit aequalis Patri, secundum tamen humanitatem minor est Patre, iuxta illud Ioannis decimo quartop372-1: Pater maior me est.

3. Ad illud quod obiicitur, quod oratio est ascensus intellectus in Deum, secundum Damascenum; dicendum, quod ascensus potest dici large, vel stricte. Secundum quod large dicitur, sic potest dici intellectus ascendere in Deum, quando fertur in eum qui supra se est, implorando misericordiam, quae est supra se, aut relevandop372-2 miseriam, quae est infra se; et hoc modo accipiendo, non tantum competit nobis, verum etiam Christo; et sic cadit in definitione orationis. Alio modo ascensus in Deum dicit novam Dei considerationem, prout dicit elevationem intellectus nostri ad Deum, procedentem gradatim a consideratione creaturae ad considerationem Creatoris. Et hoc modo non cadit in notificatione orationis nisi secundum statum viatoris. Primo modo accipiendo ascensum, fuit in Christop372-3; secundo vero modo accipiendo, quodam modo fuit, et quodam modo non fuit. Fuit quidem quantum ad hoc, quod Christus in actu orationis se revocabat ab occupatione vitae activae, ut totus esset intentus operationi vitae contemplativae. Quantum autem ad hoc, quod Christus erat continue comprehensor, sive vacaret actioni, sive cessaret ab actione; sic non dicitur fuisse in eo innovatio ascensionis per eum modum, per quem est in nobis.

4. Ad illud quod obiicitur, quod postulatio orationis respicit totam Trinitatem; dicendum, quod verum est ex consequenti, licet quaedam orationes dirigantur ad Patrem, quaedam ad Filium. — Quod autem subiungitur, quod nemo petit aliquid a se; dicendum, quod verum est in eo qui est unius tantum naturae; sed qui est diversarum naturarum bene potest petere aliquid a se, ita quod secundum unam naturam sit petens, et secundum aliam sit exaudiens. Et sic est in Christo, qui erat Pontifex petens secundum humanam naturam, et erat Rex et Princeps exaudiens secundum divinamp372-4.

5. Ad illud quod obiicitur, quod Christus nihil petebat, nisi quod sciebat Deum velle; dicendum, quod verum est; sed Christus bene sciebat, quod Deus quaedam volebat, quia sciebatp372-5, Christum ea nobis impetraturum per suam orationem; et ideo, orando et petendo quod Deus volebat, non frustra orabat, quia hoc ipsum, quod Deus disposuerat, nobis sua oratione impetrabat. Cum enim Deus disponit vel vult aliquid facere, non disponit in omnem eventum, sed praesuppositis congruentibus antecedentibus; sicut disponit nos salvare, si tamen velimus per bona merita salutem acquirere; sic et in proposito intelligendum estp372-6.

Scholion

Patet, quod Christo ut homini competebat et competit orare pro aliis. Etiam pro se potuit orare, quatenus erat viator, ut aperte constat ex s. Scriptura (cfr. S. Thom., S. III. q. 21. a. 3.). Item, secundum s. Scripturam (Ioan. 14, 16; Hebr. 7, 25.) Christus etiam in caelis Patrem pro nobis orat, saltem interpretative et tacite, ut nonnulli putant. Sed secundum S. Bonaventuram (hic praesertim ad I; IV. Sent. d. 11. p. I. dub. 4, d. 45. a. 3. q. I. fundam. 1. 2.), S. Thomam (IV. Sent. d. 15. q. 4. a. 6. quaestiunc. 2. ad I.) multosque alios Christus etiam formaliter pro nobis orat. Aliud est enim meritum, aliud actus impetrandi (IV. Sent. d. 45. a. 2. q. 2. ad I. 2.); et in nobis virtus impetrandi ad plura se extendit quam virtus merendi. Non sic autem est in Christo, qui insuper ea quae in forma servi merebatur vel impetrabat, ipse idem in forma Dei largiebatur sive faciebat.

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English Translation

Article II. On the prayer of Christ.

Next, inquiry is made concerning the prayer of Christ. And concerning this, three questions are asked. First it is asked, whether it was fitting for Christ to pray. Second it is asked, whether in all his prayer he was heard. Third it is asked, whether that prayer, by which he prayed in the passion, was of the sensuality, or of the reason.

Question I. Whether it was fitting for Christ to pray.p370-3

Concerning the first, one proceeds thus, and it is asked, whether it was fitting for Christ to pray. And that it was so, it seems.

1. Luke the sixthp370-4: He went out into the mountain to pray, and he passed the whole night in the prayer of God; but Christ did nothing except what was fitting for him: therefore it was suitable that he should pray.

2. Likewise, to him to whom it belongs to offer sacrifice, to the same it belongs to pray; but to Christ above all it belonged to offer the sacrifice for the salvation of the human race: therefore to him above all it belonged to pray.

3. Likewise, to no one does it belong to pray more than to him who is high priest and priest; but Christ was our high priest and priest, according to what is said to the Hebrewsp370-5: therefore to him above all prayer belonged.

4. Likewise, prayer pertains to the perfectionp371-1 of the contemplative life; but it was fitting for Christ to have perfection in each life: therefore etc.

5. Likewise, none is more befitted to pray than he who is worthy to be heard and can more easily obtain; but no one is more worthy of being heard than Christp371-2: therefore it seems that the use of prayer most of all befits him.

On the contrary: 1. Augustine, On Correction and Gracep371-3: « No one seeks from another what he can do by himself »; but Christ could do all things by himself: therefore he ought to seek nothing from another, therefore neither to pray.

2. Likewise, prayer is the act of an inferior person with respect to the one whom he prays to; but the person of Christ is equal to the Father: therefore it was not fitting for Christ to pour forth prayer to Godp371-4.

3. Likewise, « prayer is the ascent of the intellect into Godp371-5 »; but the intellect of Christ was always on high, as united to God, and in a continuous act of fruition: therefore it does not seem that the use of prayer belonged to him.

4. Likewise, « the works of the Trinity are undividedp371-6 », therefore the fulfilment of petitions pertains to the whole Trinity, therefore whoever asks something from one person, asks also from all; but it is not fitting for Christ to ask something from himself — for no one prays to himself, or asks something from himself — therefore it does not seem that it was fitting for Christ to obtain anything from the Father through prayer.

5. Likewise, the will of Christ the man was in all things conformed to the will of the Father, therefore he asked nothing except what he knew the Father willed: therefore even if he did not ask, nevertheless what he asked would be fulfilled: therefore he asked something in vain. But it was fitting for Christ to do nothing in vain: therefore it was not fitting for Christ to pray.

Conclusion. It was beyond doubt fitting for Christ to pray, above all in the days of his flesh.

I respond: It must be said that beyond doubt it was fitting for Christ to pray, above all in the days of his fleshp371-7. — And the ground of this fittingness can be assigned as fourfold, namely on account of merit, on account of the example of virtue, on account of the argument of truth, and on account of the office to be discharged.

On account of merit: because by his petition and supplication he merited for us, who were less fit for the reception of the benefits of Godp371-8. — On account of example, namely that he might invite his disciples, and consequently others, to the pursuit of prayer, in whose exercise the adversary is most of all overcome; on account of which the Lord said to the disciples, Matthew the twenty-sixthp371-9: Watch and pray, that you enter not into temptation. — On account of the argument of truth, that he might show himself to be a true man and truly sent by God; on account of which it is said in John the eleventhp371-10: I give thanks to thee, Lord, that thou hast heard me; and I knew that thou hearest me always; but on account of this people who stand around, I have said it, that they may believe that thou hast sent me. — On account of office, because Christ had the dignity of priest and high priest; whence just as it belonged to his office to offer sacrifice for sins, so also to pray earnestly for sinners. Whence to the Hebrews the fifthp371-11: Every high priest taken from among men is constituted for men in the things that pertain to God; and afterward, below in the seventh: Such a one it was fitting that he should be our high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens. — For these causes, therefore, it was congruous and fitting that the use of prayer be found in Christ; whence also the reasons adduced to this effect are to be conceded.

1. To that which is objected, that no one seeks from another, if he can himself fulfil what he asks; it must be said that this is true insofar as the petition and the fulfilment are attributed to the same one by reason of the same nature; but it is not so in the case at hand. For to ask and to pray belongs to Christ according to the assumed nature; but the ability to fulfil is owed to him according to the assuming naturep371-12. — Or it can be said otherwise, that just as motion is sometimes on account of supplying one's own

priam need, sometimes on account of supplying another's need; so also petition and prayer. But when someone prays on account of supplying his own need, what Augustine says is true: « No one asks from another what he can fulfil by himself ». But when he asks on account of supplying another's need, there is not required a defect of power in the one petitioning, but a defect of power, or of fitness, in the one for whom it is asked, which defect indeed is supplied from the merit of the prayer itself. For when someone worthy prays for one unworthy, he in some way acquires fitness for him from the merit of his prayer.

2. To that which is objected, that prayer is the act of an inferior person; it must be said that this is true by attributing inferiority to the person according to that nature, according to which prayer belongs to him. For prayer is an act befitting a person by reason of a nature; and thus it has no force as an instance in the case at hand, because, although the person of Christ by reason of his Divinity is equal to the Father, nevertheless according to his humanity he is less than the Father, according to that of John the fourteenthp372-1: The Father is greater than I.

3. To that which is objected, that prayer is the ascent of the intellect into God, according to the Damascene; it must be said that ascent can be spoken of broadly, or strictly. According as it is said broadly, thus the intellect can be said to ascend into God when it is borne into him who is above it, imploring mercy, which is above it, or relievingp372-2 misery, which is below it; and taking it in this way, it belongs not only to us, but also to Christ; and thus it falls within the definition of prayer. In another way, ascent into God denotes a new consideration of God, inasmuch as it denotes an elevation of our intellect to God, proceeding step by step from the consideration of the creature to the consideration of the Creator. And in this way it does not fall within the notification of prayer except according to the state of the wayfarer. Taking ascent in the first way, it was in Christp372-3; but taking it in the second way, in some way it was, and in some way it was not. It was indeed, as to this, that Christ in the act of prayer recalled himself from the occupation of the active life, that he might be wholly intent on the operation of the contemplative life. But as to this, that Christ was continually a comprehensor, whether he was free for action, or ceased from action; thus there is not said to have been in him a renewal of ascension by that mode by which it is in us.

4. To that which is objected, that the petition of prayer regards the whole Trinity; it must be said that this is true consequently, although certain prayers are directed to the Father, certain to the Son. — But as to what is added, that no one asks something from himself; it must be said that this is true in one who is of only one nature; but one who is of diverse natures can well ask something from himself, in such a way that according to one nature he is the one petitioning, and according to the other he is the one hearing. And so it is in Christ, who was the Priest petitioning according to the human nature, and was the King and Prince hearing according to the divinep372-4.

5. To that which is objected, that Christ asked nothing except what he knew God willed; it must be said that this is true; but Christ well knew that God willed certain things, because he knewp372-5 that Christ would obtain them for us through his prayer; and therefore, by praying and asking what God willed, he did not pray in vain, because this very thing which God had disposed, he obtained for us by his prayer. For when God disposes or wills to do something, he does not dispose it for every outcome, but with congruous antecedents presupposed; just as he disposes to save us, provided nevertheless that we are willing to acquire salvation by good merits; so also in the case at hand it must be understoodp372-6.

Scholion

It is evident that to Christ as man it belonged and belongs to pray for others. He could also pray for himself, inasmuch as he was a wayfarer, as is openly clear from sacred Scripture (cf. St. Thomas, Summa III. q. 21. a. 3.). Likewise, according to sacred Scripture (John 14:16; Heb. 7:25) Christ also in the heavens prays to the Father for us, at least interpretatively and tacitly, as some suppose. But according to St. Bonaventure (here especially in the reply to 1; IV Sent. d. 11, p. I, dub. 4; d. 45, a. 3, q. I, fundam. 1, 2), St. Thomas (IV Sent. d. 15, q. 4, a. 6, quaestiuncula 2, ad 1), and many others, Christ also formally prays for us. For merit is one thing, the act of obtaining another (IV Sent. d. 45, a. 2, q. 2, ad 1, 2); and in us the power of obtaining extends to more things than the power of meriting. But it is not so in Christ, who moreover the very things that in the form of a servant he merited or obtained, he himself in the form of God bestowed or did.

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Apparatus Criticus
  1. Cfr. supra d. 16. a. 1. q. 3. ad 2.
    Cf. above, d. 16, a. 1, q. 3, in the reply to 2.
  2. Vers. 12.
    Verse 12. [Luke 6:12.]
  3. Cap. 5, 1. seqq. et 6, 17. seqq. — Subinde pro ergo sibi edd. ergo ei.
    Chap. 5, 1 and following, and 6, 17 and following. — Thereupon, for ergo sibi ("therefore to him") the editions read ergo ei ("therefore to him").
  4. Pro perfectionem codd. F H rationem, codd. G I L N T V orationem. Verbo spectat edd. praemittunt maxime.
    For perfectionem ("perfection") codices F H read rationem ("ground"), codices G I L N T V orationem ("prayer"). Before the word spectat ("pertains") the editions prefix maxime ("most of all").
  5. Hebr. 5, 7: Qui in diebus carnis suae... exauditus est pro sua reverentia.
    Heb. 5:7: Who in the days of his flesh... was heard for his reverence.
  6. In dicto libro verba allegata non inveniuntur; sententialiter tamen habentur in August. libro de Natura et gratia contra Pelagium, ubi c. 18. n. 20. legitur sic: Nam quid stultius quam orare, ut facias quod in potestate habeas? — Edd. sententiam August. sic exhibent: Nemo petit ab alio quod per se potest implere.
    In the said book the alleged words are not found; in sense, however, they are had in Augustine's book On Nature and Grace against Pelagius, where in c. 18, n. 20 it reads thus: For what is more foolish than to pray, that you may do what you have in your power? — The editions present Augustine's sentence thus: No one asks from another what he can fulfil by himself.
  7. Augustin., Enarrat. in Ps. 29. enarrat. 2. n. 1: Quis orat? ad quem orat? quare orat? Orat Deus? orat ad aequalem? Causam autem orandi quam habet semper beatus, semper omnipotens, semper incommutabilis, aeternus et Patri coaeternus?
    Augustine, Enarration on Psalm 29, enarration 2, n. 1: Who prays? to whom does he pray? why does he pray? Does God pray? does he pray to an equal? But what cause for praying has one who is ever blessed, ever omnipotent, ever unchangeable, eternal and coeternal with the Father?
  8. Damasc., III. de Fide orthod. c. 24, ubi etiam minor insinuatur. Cfr. supra pag. 201, nota 7. — Pro in Deum codd. L Z aa ad Deum.
    Damascene, On the Orthodox Faith III, c. 24, where also the lesser is intimated. Cf. above, p. 201, note 7. — For in Deum ("into God") codices L Z aa read ad Deum ("toward God").
  9. Vide supra pag. 12, nota 2. — Damasc., III. de Fide orthod. c. 24. orationem definit « petitionem decentium a Deo ».
    See above, p. 12, note 2. — Damascene, On the Orthodox Faith III, c. 24, defines prayer as « the petition of fitting things from God ».
  10. Hebr. 5, 7. — Cod. O in carne sua vel in diebus carnis suae.
    Heb. 5:7. — Codex O reads in his flesh or in the days of his flesh.
  11. Damasc., III. de Fide orthod. c. 24: Quemadmodum enim passionis sustinuit, nobis adversus ipsas victoriam tribuens, ita et orat, nobis viam faciens, ut dixi, ad ascensionem in Deum, et pro nobis omnem iustitiam adimplens.
    Damascene, On the Orthodox Faith III, c. 24: For just as he sustained the sufferings, granting us victory against them, so also he prays, making for us, as I said, the way to ascension into God, and fulfilling for us all righteousness.
  12. Vers. 41. — Haec ratio prae ceteris a Ss. Patribus in medium profertur; cfr. Ambros., in Ps. 118, 147; serm. 19. n. 18; V. Expos. Evang. Luc. 5, 18. n. 10. et 6, 12. n. 42. seq.; August., Enarrat. in Ps. 56. n. 5; Damasc. loc. cit. — Paulo ante cod. F: in cuius exercitio caro superatur et adversarius.
    Verse 41. — This reason above the others is brought forward by the holy Fathers; cf. Ambrose, on Psalm 118, 147; sermon 19, n. 18; book V, Exposition of the Gospel of Luke 5, 18, n. 10, and 6, 12, n. 42 and following; Augustine, Enarration on Psalm 56, n. 5; the Damascene at the cited place. — A little before, codex F reads: in whose exercise the flesh is overcome and the adversary.
  13. Vers. 41. seq. — Hilar., X. de Trin. n. 71: « Nobis itaque oravit, ne Filius ignoraretur ». Cfr. Damasc. loc. cit.
    Verse 41 and following. — Hilary, On the Trinity X, n. 71: « For us therefore he prayed, lest the Son be unknown ». Cf. the Damascene at the cited place.
  14. Vers. 1. — Seq. Script. locus ibid. 7, 26, quem plurimi codd. et edd. 1. 2 paululum mutilarunt omittentes sanctus, innocens et a peccatoribus. — August., Enarrat. in Ps. 85. n. 1: Orat [Christus] pro nobis ut sacerdos noster; orat in nobis ut caput nostrum; oratur a nobis ut Deus noster.
    Verse 1. — The following Scriptural passage is in the same place, 7, 26, which very many codices and editions 1 and 2 mutilated a little, omitting holy, innocent and from sinners. — Augustine, Enarration on Psalm 85, n. 1: He [Christ] prays for us as our priest; he prays in us as our head; he is prayed to by us as our God.
  15. Augustin., Enarrat. in Ps. 29. enarrat. 2. n. 1: Ex quo enim [Iesus] homo, ex hoc et infirmus; ex quo infirmus, ex hoc et orans... Si divinitatem Domini nostri Iesu Christi consideres, quis orat? ad quem orat? quare orat?... Sed... Et Verbum caro factum est... habes maiestatem, ad quam ores; habes humanitatem, quae pro te oret. — Paulo inferius pro Cum autem (cod. Z omittit autem) aliquis edd. Cum enim aliquis. In fine solut. Vat. omittit sibi, scil. indigno.
    Augustine, Enarration on Psalm 29, enarration 2, n. 1: For from the fact that [Jesus] is man, from this also he is weak; from the fact that he is weak, from this also he is praying... If you consider the divinity of our Lord Jesus Christ, who prays? to whom does he pray? why does he pray?... But... And the Word was made flesh... you have majesty, to which you may pray; you have humanity, which may pray for you. — A little below, for Cum autem aliquis ("But when someone") (codex Z omits autem) the editions read Cum enim aliquis ("For when someone"). At the end of the solution the Vatican edition omits sibi ("for him"), namely for the unworthy one.
  16. Vers. 28. — In Glossa interlineari (apud Petr. Lombard. et Lyranum) super Hebr. 7, 25. legitur: Semper vivens ad interpellandum pro nobis, repraesentatione sui; ex ea enim natura, qua pontifex est, i. e. humana, quam caelis intulit, interpellat pro nobis. Cfr. Haymo in hunc loc.
    Verse 28. — In the interlinear Gloss (in Peter Lombard and Lyra) on Heb. 7:25 it reads: Ever living to make intercession for us, by the representation of himself; for from that nature by which he is high priest, that is, the human, which he carried into the heavens, he makes intercession for us. Cf. Haymo on this place.
  17. Vat. revelando, quod nobis, respectu habito ad verba infra se, minus conveniens visum est. Si legeretur intra se, lectio illa intelligi posset in sensu Dan. 9, 18 expresso et infra pag. 374, nota 10. explicato.
    The Vatican edition reads revelando ("revealing"), which seemed to us less suitable, with regard to the words below it. If intra se ("within it") were read, that reading could be understood in the sense expressed in Dan. 9:18 and explained below on p. 374, note 10.
  18. August., Enarrat. in Ps. 34. enarrat. 2. n. 5: In sinum meum convertetur oratio mea, hoc intelligo dictum [de Christo], quia in sinu suo habebat Patrem. Deus enim erat in Christo, mundum reconcilians sibi (II. Cor. 5, 19.). In se habebat quem deprecaretur; non erat ab illo longe, quia ipse dixerat: Ego in Patre, et Pater in me est (Ioan. 14, 10.). Sed quia oratio ad ipsum magis hominem pertinet; secundum enim quod Verbum est Christus, non orat, sed exaudit, et non sibi subveniri quaerit, sed cum Patre omnibus subvenit; quid est: Oratio mea in sinum meum convertetur, nisi in me ipso humanitas in me ipso interpellat Divinitatem?
    Augustine, Enarration on Psalm 34, enarration 2, n. 5: My prayer shall be turned into my own bosom — this I understand to be said [of Christ], because in his bosom he had the Father. For God was in Christ, reconciling the world to himself (2 Cor. 5:19). In himself he had the one whom he might beseech; he was not far from him, because he himself had said: I am in the Father, and the Father in me (John 14:10). But because prayer pertains rather to him as man; for according as Christ is the Word, he does not pray, but hears, and does not seek to be helped for himself, but with the Father helps all; what is: My prayer shall be turned into my own bosom, except that in me myself the humanity in me myself makes intercession to the Divinity?
  19. Ambros., III. de Fide, c. 2. n. 8: Quasi Altissimus donat, quasi homo precatur, aliud Creatoris, aliud Redemptoris est. Ibid. c. 4. n. 32: Rogat quasi filius hominis, imperat quasi Dei Filius.
    Ambrose, On the Faith III, c. 2, n. 8: As the Most High he gives, as a man he prays; the one is of the Creator, the other of the Redeemer. In the same place, c. 4, n. 32: He asks as the son of man, he commands as the Son of God.
  20. Intellige: praesciebat Deus.
    Understand: God foreknew.
  21. Cfr. supra d. 4. a. 2. q. I. ad 1. et I. Sent. d. 40. a. 2. q. 2. ad 6. — In hoc ultimo enuntiato cod. A ter substituit disposuit pro disponit.
    Cf. above, d. 4, a. 2, q. I, in the reply to 1, and I Sent. d. 40, a. 2, q. 2, in the reply to 6. — In this last statement codex A three times substituted disposuit ("disposed") for disponit ("disposes"). ---
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