Whether Christ Ought to Have Suffered on the Cross?
Objection 1: It would seem that Christ ought not to have suffered on
the cross. For the truth ought to conform to the figure. But in all
the sacrifices of the Old Testament which prefigured Christ the
beasts were slain with a sword and afterwards consumed by fire.
Therefore it seems that Christ ought not to have suffered on a cross,
but rather by the sword or by fire.
Obj. 2: Further, Damascene says (De Fide Orth. iii) that Christ ought
not to assume "dishonoring afflictions." But death on a cross was
most dishonoring and ignominious; hence it is written (Wis. 2:20):
"Let us condemn Him to a most shameful death." Therefore it seems
that Christ ought not to have undergone the death of the cross.
Obj. 3: Further, it was said of Christ (Matt. 21:9): "Blessed is He
that cometh in the name of the Lord." But death upon the cross was a
death of malediction, as we read Deut. 21:23: "He is accursed of God
that hangeth on a tree." Therefore it does not seem fitting for
Christ to be crucified.
_On the contrary,_ It is written (Phil. 2:8): "He became obedient
unto death, even the death of the cross."
_I answer that,_ It was most fitting that Christ should suffer the
death of the cross.
First of all, as an example of virtue. For Augustine thus writes (QQ.
lxxxiii, qu. 25): "God's Wisdom became man to give us an example in
righteousness of living. But it is part of righteous living not to
stand in fear of things which ought not to be feared. Now there are
some men who, although they do not fear death in itself, are yet
troubled over the manner of their death. In order, then, that no kind
of death should trouble an upright man, the cross of this Man had to
be set before him, because, among all kinds of death, none was more
execrable, more fear-inspiring, than this."
Secondly, because this kind of death was especially suitable in order
to atone for the sin of our first parent, which was the plucking of
the apple from the forbidden tree against God's command. And so, to
atone for that sin, it was fitting that Christ should suffer by being
fastened to a tree, as if restoring what Adam had purloined;
according to Ps. 68:5: "Then did I pay that which I took not away."
Hence Augustine says in a sermon on the Passion [*Cf. Serm. ci De
Tempore]: "Adam despised the command, plucking the apple from the
tree: but all that Adam lost, Christ found upon the cross."
The third reason is because, as Chrysostom says in a sermon on the
Passion (De Cruce et Latrone i, ii): "He suffered upon a high rood
and not under a roof, in order that the nature of the air might be
purified: and the earth felt a like benefit, for it was cleansed by
the flowing of the blood from His side." And on John 3:14: "The Son
of man must be lifted up," Theophylact says: "When you hear that He
was lifted up, understand His hanging on high, that He might sanctify
the air who had sanctified the earth by walking upon it."
The fourth reason is, because, by dying on it, He prepares for us an
ascent into heaven, as Chrysostom [*Athanasius, vide A, III, ad 2]
says. Hence it is that He says (John 12:32): "If I be lifted up from
the earth, I will draw all things to Myself."
The fifth reason is because it is befitting the universal salvation
of the entire world. Hence Gregory of Nyssa observes (In Christ.
Resurr., Orat. i) that "the shape of the cross extending out into
four extremes from their central point of contact denotes the power
and the providence diffused everywhere of Him who hung upon it."
Chrysostom [*Athanasius, vide A. III, ad 2] also says that upon the
cross "He dies with outstretched hands in order to draw with one hand
the people of old, and with the other those who spring from the
Gentiles."
The sixth reason is because of the various virtues denoted by this
class of death. Hence Augustine in his book on the grace of the Old
and New Testament (Ep. cxl) says: "Not without purpose did He choose
this class of death, that He might be a teacher of that breadth, and
height, and length, and depth," of which the Apostle speaks (Eph.
3:18): "For breadth is in the beam, which is fixed transversely
above; this appertains to good works, since the hands are stretched
out upon it. Length is the tree's extent from the beam to the ground;
and there it is planted--that is, it stands and abides--which is the
note of longanimity. Height is in that portion of the tree which
remains over from the transverse beam upwards to the top, and this is
at the head of the Crucified, because He is the supreme desire of
souls of good hope. But that part of the tree which is hidden from
view to hold it fixed, and from which the entire rood springs,
denotes the depth of gratuitous grace." And, as Augustine says
(Tract. cxix in Joan.): "The tree upon which were fixed the members
of Him dying was even the chair of the Master teaching."
The seventh reason is because this kind of death responds to very
many figures. For, as Augustine says in a sermon on the Passion
(Serm. ci De Tempore), an ark of wood preserved the human race from
the waters of the Deluge; at the exodus of God's people from Egypt,
Moses with a rod divided the sea, overthrew Pharaoh and saved the
people of God. the same Moses dipped his rod into the water, changing
it from bitter to sweet; at the touch of a wooden rod a salutary
spring gushed forth from a spiritual rock; likewise, in order to
overcome Amalec, Moses stretched forth his arms with rod in hand;
lastly, God's law is entrusted to the wooden Ark of the Covenant; all
of which are like steps by which we mount to the wood of the cross.
Reply Obj. 1: The altar of holocausts, upon which the sacrifices of
animals were immolated, was constructed of timbers, as is set forth
Ex. 27; and in this respect the truth answers to the figure; but "it
is not necessary for it to be likened in every respect, otherwise it
would not be a likeness," but the reality, as Damascene says (De Fide
Orth. iii). But, in particular, as Chrysostom [*Athanasius, vide A,
III, ad 2] says: "His head is not cut off, as was done to John; nor
was He sawn in twain, like Isaias, in order that His entire and
indivisible body might obey death, and that there might be no excuse
for them who want to divide the Church." While, instead of material
fire, there was the spiritual fire of charity in Christ's holocaust.
Reply Obj. 2: Christ refused to undergo dishonorable sufferings which
are allied with defects of knowledge, or of grace, or even of virtue,
but not those injuries inflicted from without--nay, more, as is
written Heb. 12:2: "He endured the cross, despising the shame."
Reply Obj. 3: As Augustine says (Contra Faust. xiv), sin is accursed,
and, consequently, so is death, and mortality, which comes of sin.
"But Christ's flesh was mortal, 'having the resemblance of the flesh
of sin'"; and hence Moses calls it "accursed," just as the Apostle
calls it "sin," saying (2 Cor. 5:21): "Him that knew no sin, for us
He hath made sin"--namely, because of the penalty of sin. "Nor is
there greater ignominy on that account, because he said: 'He is
accursed of God.'" For, "unless God had hated sin, He would never
have sent His Son to take upon Himself our death, and to destroy it.
Acknowledge, then, that it was for us He took the curse upon Himself,
whom you confess to have died for us." Hence it is written (Gal.
3:13): "Christ hath redeemed us from the curse of the law, being made
a curse for us."
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