Thomas Aquinas (1225-1274)
on Isaiah 64:6
1120.
Note on the words, what things you have prepared for them that love thee (Isa
64:4), that God prepares for the saints,
first,
a place of eternal rest: if not, I would have told you: because I go to prepare
a place for you (John 14:2);
second,
a kingdom of eternal dignity: come, you blessed of my Father, possess you the
kingdom prepared for you from the foundation of the world (Matt 25:34);
third,
a table of divine refreshment: you have prepared a table before me (Ps
22[23]:5);
fourth,
a lamp of eternal light: I have prepared a lamp for my anointed (Ps
131[132]:17).
121.
Note also on the words, all our justices as the rag of a menstruous woman (Isa
64:4), that a work of justice is defiled by filth,
first,
of mortal stain: you have stained your glory (Sir 47:22[20]);
second,
of negligence committed: cursed be he that doth the work of the Lord
negligently (Jer 48:10);
third,
of perverse intention: if your eye scandalize you (Matt 5:29);
fourth,
of rising pride, above: the wind shall carry them all off (Isa 57:13).
Thomas Cajetan (1469–1534) on Isaiah 64:6 and
related issues:
In
response we say that all the saints did have some debt for sin over which they
could pray as long as they lived. This does not mean that they were always
sinning, but at times they were free of all sin while at other times they did
sin. But at the same time they performed many meritorious and satisfactory
works of supererogation. They admit their debt when they pray for the
forgiveness of their trespasses. This holds for the whole of life in so far as
depends on ourselves, however different it might be is the saints be judged in
view of the grace God gives them.
Let
us avoid repetition of this same point. One can distinguish between two ways of
judging the saints and their works. First, in themselves and proportionate to
their own powers, they are always debtors deserving condemnation. They do not
fulfil God’s commandments. As Isaiah said, “All our righteous deeds are like a
filthy rag” [64:6]. But in judged in view of the grace of the Holy Spirit that
dwells in them and assists their works, the saints do observe the commandments
and are not debtors. They are rather creditors, deserving of eternal life by
reason of their holy works, and do not face condemnation. As 1 John 3[:9] says,
“No one born if God commit sin, since the seed of God abides in him and because
born of God he cannot sin.” And the Apostle says in Romans 8[:1], “There is no condemnation
for those who are in Christ Jesus.” He also wrote to Timothy, “I have fought
the good fight, I have finished the course. I have kept the faith. For the rest
there is laid up for me the crown of righteousness which the Lord, the just
judge, will award to me on that day” [2 Timothy 4:7f].
Here
the discerning reader will sense when Scripture or the teaching of the saints speaks
of us or of our works as they are our own and of them as they proceed from
divine grace. All possible evil is truly predicated of us and of our works in
so far as they are ours. But on the other hand infinite good is truly found in
the same works as products of divine mercy and grace, as is evident in the
Scripture texts just cited and many others that could be cited.
With
such a principle, this and all the following similar objections are solved. The
fact that all the saints are of themselves debtors does not exclude the fact
that by the work of divine grace they perform works of supererogation. Similarly
they are of themselves iniquitous, but by prayer arising from divine grace they
merit not having their iniquity imputed to them. Likewise, in forgiving their
sin, God gives them grace so that they thereby fulfil the commandments, which
is not a case of man fulfilling them on his own. All the commandments are
fulfilled when whatever we do not fulfil of ourselves is fulfilled through
grace. Also, woe to the man of laudable life if he be judged in the absence of
grace, the result of divine mercy. In the same way, if I have any righteousness
according to human norms. I will beseech my judge. Similarly, every good and
well-done work, as done by our powers, is a sin and like a filthy rag. But as
proceeding from the grace of God it is no sin but is meritorious and a good
work of supererogation. (Tommaso De Vio Cajetan, “Augsburg Treatises [October
29] 1518,” in Cajetan Responds: A Reader in Reformation Controversy [trans.
Jared Wicks; Washington, D.C. : The Catholic University of America Press, 1978;
repr., Eugene, Oreg.: Wipf and Stock, 2011], 79-80)
BELIEF ONE IS FORGIVEN
The
second article reads, “no one’s sins are forgiven, unless he believes they are
forgiven when the priest forgives . . . “ The objection is that this article
seems to enunciate the unvarnished truth, resting as it does on a firm
foundation in faith.
We
answer that there are two manners in which one can believe his sins are
forgiven when the priest absolves. This can rest on the sacrament, or on the
person who is absolved.
Believing
in the first manner is necessary for forgiveness of sins, since such belief is
an act of infused faith, without which one cannot please God. But believing in
the second manner is not necessary for forgiveness of sins, since the penitent
who is absolved may piously doubt whether his own disposition is sufficient for
worthy reception of the sacrament, Job said, “I fear concerning all my works”
[Job 9:28, Vulgate]. Isaiah 64[:6] says, “All our righteousness is like a
filthy rag.” And even having this pious doubt, he can receive the sacrament of
absolution worthily and attain forgiveness of his sins, since a pious doubt of
this kind is not contrary to the firm foundation of infused faith, but is
contrary rather to the firmness of acquired faith. Clearly it is a matter of
acquired faith to believe that one is himself sufficiently or not sufficiently
disposed.
Consequently
the article is established as false, since a person’s sins can be forgiven if
he does not believe, but piously doubts because of his own disposition, that
his sins are forgiven. This does not detract from the firm foundation of
Christian faith, which does not include the fact that my sins are forgiven, but
that they are forgiven when I worthily receive the sacrament of penance. Similarly
it is not a matter of Christian faith that the body of Christ is in this
particular host. Our faith is rather that, given the fulfillment of all
requirements for the sacrament of the Eucharist, the body of Christ is in this
host. This article does not contain the unvarnished truth, but was rightly condemned
as false. (Tommaso De Vio Cajetan, “Five Articles of Luther—Justification for their
Condemnation [June 6] 1521,” in Cajetan
Responds: A Reader in Reformation Controversy [trans. Jared Wicks;
Washington, D.C. : The Catholic University of America Press, 1978; repr., Eugene,
Oreg.: Wipf and Stock, 2011], 147)
WORKS PERFORMED IN MORTAL SIN
We
agree that the works performed by persons in mortal sin are neither meritorious
of eternal life nor of the forgiveness of sins. Nonetheless, they are of
considerable importance for a man caught in mortal sin, since the Holy
Scripture says they lead to attaining forgiveness of sins. Although these works
have no power to merit forgiveness of sins. Although these works have no power
to merit forgiveness of sins, they do have power to impetrate this forgiveness,
since in the manner of a supplication they are of great value in attaining from
the divine goodness the forgiveness of sins. Our Savior beats witness that
prayer is of considerable importance toward gaining forgiveness of sins, when
in Luke 18[:13] he described the Publican as praying, “God, be merciful to me a
sinner.” Thereby he obtained mercy. Joel witnesses to the value of fasting when
he speaks in God’s stead, “Turn to me with all your heart, in fasting, weeping
and lament” [2:12]. The remark follows [2:14], “Who knows whether God will turn
and forgive?” The value of alms is shown by Daniel in Chapter 4[:24], where he
counsels King Nebuchadnezzar, “Redeem your sins by alms.” Hebrews 13[:16] says,
“Forget not giving aid and sharing what you have; by such offerings God is
appeased.” The same can be affirmed concerning pilgrimages, hardships,
continence and other acts of this kind.
Over
and above this power of supplication, Holy Scripture points to a greater power
of impetration in the observance of all the commandments of God. Ezechiel 18
teaches us that the conversion of the sinner to keeping the commandments of the
law leads eventually to the forgiveness of sins. The text reads,
You
say, ‘the way of the Lord is not just.’ But hear now, House of Israel. Is my
way not just? It is not your ways that are not just? When a righteous person
turns from his righteousness and commits sin, he shall die in the sin he
committed. When an evil person turns away from the sin he committed and lives
righteously, he will gain life for his soul. Because he took thought and turned
away from all the sins he committed, he shall live and not die [Ezehiel
18:25-28].
The
text indicates that the justice of God’s ways consists in this, that just as
the turning of a righteous person from righteousness to sinful deeds leads to
the death of the soul, so the conversion of a sinner to good deeds leads to
life for his soul. It was revealed to the prophet that the conversion of a
sinner with regard to works (that is, from evil works to good works for God’s
sake) is so pleasing to God that he no longer considers all his previous sins.
This is the same as granting forgiveness of sins and the life of grace.
God
revealed a yet greater power of impetration in works of this kind by men caught
in sin in a passage of Isaiah:
Wash
yourselves, make yourselves clean, remove the evil of your thoughts form my
sight, cease to act wickedly; learn to go good and seek what is right, aiding
the oppressed, defending the orphan, and taking the part of the widow, and we
can reason together, says the Lord. If your sins are like scarlet, they will
become white like snow; if red like crimson, they will become like white wool
[Isaiah 1:16-18]
From
this we learn that God’s largess is so great that to those converted from
wickedness to works of righteousness and mercy God presents himself as arguing
their case if he has not forgiven their past sins.
We
have therefore gained this from divine revelation: the good works of sinners
are not only of importance toward the forgiveness of sins, but when they stem
from the heart of one turning to God, God’s generous love so accompanies them
that they do lead to forgiveness of sins and impetrate this as if an agreement had
been made. God is truly generous toward us, arranging that in spite of our inability
in the state of sins, we are capable of impetrating this by prayer, fasting,
alms, and other good works.
God’s
immense love for sinners and desire of their salvation is thrown in his
deigning to grant the power of impetrating forgiveness of sins to our good
works even done in sin. In addition [according to Ezek 29:18, 20] these works
are meritorious of certain temporal benefits from God. Consequently sinners
should be urged to perform good works, since they are in fact of value in
impetrating and attaining the forgiveness of sins, when done devoutly. (Tommaso
De Vio Cajetan, “Faith and Works—Against the Lutherans [May 13] 1532,” in Cajetan
Responds: A Reader in Reformation Controversy [trans. Jared Wicks;
Washington, D.C. : The Catholic University of America Press, 1978; repr., Eugene,
Oreg.: Wipf and Stock, 2011], 234-36)