CHAPTER XXXVI: CHRIST'S THREEFOLD VICTORY PRELIMINARY REMARKS
Christ said to His disciples: "In the world you shall have distress; but have confidence, I have overcome the world."[2195] St. Thomas says in explanation of this text: "Christ overcame the world first of all by taking away its weapons of attack; for these are its objects of concupiscence. The Evangelist says: 'All that is in the world is the concupiscence of the flesh and the concupiscence of the eyes and the pride of life' (I John 2:16). But Christ overcomes riches by poverty, for the Psalmist says: ‘I am needy and poor’ (Ps. 85:1). And the Evangelist: ‘The Son of man hath not where to lay His head' (Luke 9:58). He overcame honor by humility, for Christ says: ‘Learn of Me, because I am meek and humble of heart’ (Matt. II: 29). He overcame pleasures by suffering and hardship, for the Apostle says of Him: ‘He humbled Himself, becoming obedient unto death even to the death of the cross' (Phil. 2:8).[2196] This is the victory over sin gained principally by Christ on the cross.
"Secondly, " says St. Thomas, "Christ overcame the world by excluding the prince of this world, for He said: "Now shall the prince of this world be cast out' (John 12:31); and St. Paul says: "Despoiling the principalities and powers, He hath exposed them confidently in open show, triumphing over them in Himself' (Col. 2:15). From this He showed us how the devil must be overcome by us..., so that after His passion young maidens and boys, followers of Christ, deride the devil."[2197]
This twofold victory of Christ, namely, over sin and the devil, was made manifest by the conversion of many pagans, and thus the following words of Christ were verified: "and I, if I be lifted up from the earth, will draw all things to Myself."[2198]
Christ's final and third victory is over death, which is the result of sin; and this victory was clearly seen in His glorious resurrection and ascension, and it will ultimately be manifested on the Judgment Day by the resurrection of all the dead.
Christ's Victory Over Sin
First of all, there is Christ's victory over original sin, for the Apostle says: "As by the offense of one, unto all men to condemnation; so also by the justice of one, unto all men to justification of life. For as by the disobedience of one man, many were made sinners; so also by the obedience of one man, many shall be made just.... Where sin abounded, grace did more abound; that as sin hath reigned to death, so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord."[2199]
But the holy Doctor explains: "Original sin spread in this way, that at first the person [Adam] infected the nature, and afterward the nature infected the person [of Adam's posterity]. Whereas Christ in reverse order at first repairs what regards the person (by baptism of water or by baptism of desire), and afterward will simultaneously repair what pertains to the nature in all men. Consequently by baptism He takes away from man forthwith the guilt of original sin and the punishment of being deprived of the heavenly vision. But the penalties of the present life, such as death, hunger, thirst, and the like, pertain to the nature, from the principles of which they arise, inasmuch as it is deprived of original justice. Therefore these defects will not be taken away until the ultimate restoration of nature through the glorious resurrection."[2200]
St. Thomas explains: "A Christian retains a passible body so that "if we suffer with Christ, we may be also glorified with Him' (Rom. 8:11), and this is suitable for our spiritual training, so that, by fighting against concupiscence and other defects, we may receive the crown of victory."[2201]
Christ's victory over original sin fulfils the prophecy of St. John the Baptist, who said: "Behold the Lamb of God, behold Him who taketh away the sin of the world."[2202]
The Scripture records that, after St. Peter's first sermon to the Jews on the day of Pentecost, three thousand were converted and baptized: "And there were added in that day about three thousand souls."[2203] St. Peter had said to them: "Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost."[2204]
But during twenty centuries a vast number of infants and adults have been freed from the stain of original sin through baptism by water, or baptism of desire.
Likewise Christ's victory over actual sin is many times affirmed in Sacred Scripture. Thus St. Paul says: "But God, who is rich in mercy, for His exceeding charity wherewith He loved us, even when we were dead in our sins, hath quickened us together in Christ (by whose grace you are saved) and hath raised us up together, and hath made us sit together in the heavenly places through Christ Jesus."[2205] Again he says: "And you, when you were dead in your sins..., He hath quickened together with Him, forgiving you all offenses."[2206]
Thus it is that very many persons rise again spiritually by means of sacramental absolution or without the sacrament by the grace of contrition. And every day the most abundant fruits of the sacrifice on the cross are applied to us through the Sacrifice of the Mass.
In fact, the victory over the spirit of the world, that is, over the concupiscence of the flesh, the eyes, and the pride of life, is clearly seen from the foundation of the Church, since many Christians actually observe the evangelical counsels of poverty, perfect chastity, and obedience, or at least by self-denial retain the spirit of the counsels, so that they may increasingly advance in the observance of the greatest commandment, which is "Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with all thy strength, and thy neighbor as thyself."[2207]
Sometimes this victory over sin is strikingly illustrated in martyrdom, as happened in the first three centuries in the life of the Church amid incessant persecutions, and as happened in our times; for instance, during the revolution in Spain, when so much blood was shed that 6, 000 priests were killed. Thus the words of the Evangelist are verified: "For whatsoever is born of God, overcometh the world; and this is the victory which overcometh the world, our faith. Who is he that overcometh the world but he that believeth that Jesus is the Son of God...? He that believeth in the Son of God, hath the testimony of God in himself.... And this is the testimony that God hath given to us, eternal life. And this life is in His Son."[2208]
Thus amid the miseries of the present life, the holiness of the Church shines conspicuously in the lives of many servants of God who are truly His friends, and who lead others to Him.
Christ's Victory Over The Devil
The Savior Himself announced this second victory, when He said shortly before His passion: "Now is the judgment of the world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all things to Myself., (Now this He said, signifying what death He should die.)"[2209] Immediately before, when Christ asked His Father to glorify His name, a voice from heaven was heard to say: "I have both glorified it, and will glorify it again,"[2210] which means, I will again glorify My Son in His passion whereby He will triumph over the devil, in His resurrection and ascension, and in the conversion of the whole world.[2211] The devil no longer controls the wills of men who are free from sin; he still tempts them, but does not reign over them.
Likewise the Evangelist says: "He that committeth sin is of the devil, for the devil sinneth from the beginning. For this purpose the Son of God appeared, that He might destroy the works of the devil. In this the children of God are manifest, and the children of the devil."[2212]
And St. Paul says: "God... hath quickened I you] together with Him [Christ], forgiving you all offenses; blotting out the handwriting of the decree that was contrary to us, and He hath taken the same out of the way, fastening it to the cross, and despoiling the principalities and powers, He hath exposed them confidently in open show, triumphing over them in Himself."[2213] This means that Christ by His passion has freed us from sin, the punishment of sin, and the slavery of the devil. In former times almost the whole world served idols; now the devil no longer thus reigns; and although he still attacks the just, we have a most powerful help in Christ. Hence the Apostle says: "Finally, brethren, be strengthened in the Lord and in the might of His power. Put you on the armor of God, that you may be able to stand against the deceits of the devil."[2214]
St. John announces the persecution of the dragon against the woman, and of Antichrist against the Church;[2215] but the triumph of the good and the condemnation of the wicked is foretold.[2216] Finally, from the seventh chapter there is a description of God's last judgment, the fall of Babylon, the jubilation in heaven, the triumph of Christ over Antichrist and Satan.[2217] On the garment of the Word of God is written: "King of kings, and Lord of lords."[2218] Satan is definitely conquered, the dead rise again and are judged; there is a new Jerusalem, and Christ renders to everyone according to his works, saying: "I am Alpha and Omega, the first and the last, the beginning and the end. Blessed are they that wash their robes in the blood of the Lamb, that they may have a right to the tree of life, and may enter in by the gates into the city,"[2219]
Long ago the prophet had seen an immense and splendid statue whose feet of clay were destroyed "by a stone cut out of the mountains without hands... but the stone that struck the statue became a great mountain and filled the whole earth,"[2220] says the prophet. He explains this vision, by saying that this statue represents various kingdoms, "but in the days of those kingdoms, the God of heaven will set up a kingdom that shall never be destroyed... and it shall stand forever."[2221]
Christ is declared "the stone which the builders rejected, the same is made the head of the corner."[2222] By His humility and passion He overcame the pride of the devils. Hence St. Paul says: "But we preach Christ crucified, unto the Jews indeed a stumbling block and unto the Gentiles foolishness. But unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men,"[2223] Again he says: "Christ humbled Himself, becoming obedient unto death, even to the death of the cross. For which cause God hath exalted Him, and hath given Him a name which is above all names. That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth. And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father."[2224] This victory of Christ over the devil is sometimes sensibly and vividly manifested in exorcism, especially where these words are said: "Christ, the eternal Word of God made flesh, who for our salvation, which was lost by thy envy, humbled Himself, becoming obedient unto death, commands thee, unclean spirit."[2225]
In the language of theology, however, Christ's victory over the devil implies victory over sin as previously established, and the consequence of this, namely, victory over death, immediately to be discussed. From what has been said, it is already certain, as St. Thomas said, that "Christ's passion frees us from sin, inasmuch as it causes forgiveness of sins by way of redemption,"[2226] and "by Christ's passion man was delivered from the devil's power so far as Christ's passion is the cause of the forgiveness of sins... inasmuch as it reconciled us with God."[2227]
Christ's Victory Over Death
Christ gained victory over death first of all by His glorious resurrection, and He announced the resurrection of the body, which will take place on Judgment Day.
He had chosen and announced His resurrection to be the sign in proof of His miracles and the indisputable argument of His divine mission.[2228] This is developed at length in apologetics. We wish here only to show the connection between Christ's victory over sin and His victory over death.
The apostles particularly appeal to the miracle of Christ's resurrection to confirm the truth of their preaching.[2229] In fact, St. Paul twice declares: "If Christ be not risen again, your faith is vain."[2230]
St. Paul does not mean that other miracles are insufficient motives of credibility, but he intends to say and expressly affirms: "If Christ be not risen again, then is our preaching vain.... Yea, and we are found false witnesses of God";[2231] that is, our preaching is false that rests on this fact attested to by all the apostles. Moreover, he explains himself by saying: "And if Christ be not risen again, your faith is vain for you are yet in your sins."[2232] This means that if Christ did not rise again, then faith in Christ risen, which is the root of justification,[2233] is false, and does not cleanse us from sins. In fact, as St. John Chrysostom, Theophylactus, and Oecumenius say, Christ's death proved inefficacious for the remission of sins, if Christ remained dead, and was conquered by it. For if Christ by His resurrection was unable to conquer death, then He did not conquer sin, for to conquer sin is more important and more difficult than to conquer death. Therefore sin is not destroyed unless its effect, namely, death, is destroyed.
St. John Chrysostom says: "If the dead cannot rise again, then neither sin is destroyed, nor death is overcome, nor the curse is taken away."[2234] Theophylactus is of the same opinion.[2235] Oecumenius likewise says: "If Christ Himself was also detained by death... then neither was sin destroyed by Christ's death; for if sin had been destroyed, then certainly death also which was caused by sin, would have been abolished."[2236] Cornelius a Lapide, quoting the above-mentioned authors, offers the same interpretation. In recent times, similar views are expressed by Father Ladeuze[2237] and Father J. M. Voste.[2238] In the foregoing we truly see the intimate connection between Christ's resurrection and the other mysteries of Christianity. This connection may be expressed by saying that, if Christ did not overcome sin by rising again, then we are not certain that He overcame sin on the cross and that our redemption was accepted by God. Why so? Because as explained at length in the Old Testament and also by St. Paul: "As by one man sin entered into this world and by sin death; and so death passed upon all men in whom all have sinned."[2239] And again: "The wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord."[2240] He also says: "And if Christ be in you, the body indeed is dead, because of sin, but the spirit liveth, because of justification."[2241] Therefore He who invisibly takes away sin, must visibly take away death, or the effect of sin, so that we may have a most certain sign of His victory over sin and of our redemption.[2242] Christ on the cross does not appear visibly as conqueror but rather as conquered; through the Resurrection, on the contrary, He shows Himself as the master of death, and so we understand how He could say to His disciples: "In the world you shall have distress, but have confidence, I have overcome the world."[2243] Hence Christ's resurrection is the greatest motive of credibility, inasmuch as, according to divine providence, it is a most splendid sign of Christ's victory over sin and the devil; it is also the fulfillment of several of Christ's prophecies and the pledge of our future resurrection.
St. Thomas says about the same in the following passage: "Because it was shown above, that through Christ we have been freed from those things which we incurred through the sin of the first man; because the first man sinned, not only sin was transmitted to us, but also death, which is the penalty of sin (Rom. 5:12); it is necessary for Christ to free us from both, that is, from sin and from death." Hence the Apostle says: "For if by one man's offense death reigned through one, much more they who receive abundance of grace, and of justice, shall reign in life through one, Jesus Christ. Therefore, that He might prove both to us, He willed to die and to rise again. He willed to die, indeed, that He might cleanse us from sin.... He willed to rise again, however, that He might deliver us from death,"[2244]
Therefore Christ's victory over death, by His own glorious resurrection, is the result and sign of His victory over sin and the devil. And because the Blessed Virgin Mary was associated with Christ's perfect victory over the devil and sin, it was most fitting that she be associated with His perfect victory over death, and for this to be perfect her resurrection had to be anticipated as also her assumption. It was impossible for Christ to be detained in the bonds of death, for then He would have been conquered by death and not be its conqueror. The same must be said with due reservations for the Blessed Virgin Mary.[2245]
Finally, Christ's victory over death will be made manifest on Judgment Day, when all will rise again. He Himself announced this, saying: "This is the will of My Father that sent Me; that everyone who seeth the Son, and believeth in Him, may have life everlasting, and I will raise Him up in the last day.... No man can come to Me, except the Father who hath sent Me, draw Him, and I will raise him up on the last day.... He that eateth My flesh and drinketh My blood, hath everlasting life, and I will raise him up on the last day,"[2246] St. Paul reaffirms this: "And as in Adam all die, so also in Christ all shall be made alive.... And the enemy death shall be destroyed last; for He hath put all things under His feet.... And when this mortal hath put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting? Now the sting of death is sin.... But thanks be to God, who hath given us the victory through our Lord Jesus Christ."[2247] On this question, St. Thomas says: "The necessity of dying is a defect in human nature resulting from sin. But Christ by the merit of His passion repaired the defects of nature, which were visited upon Him because of the sin of man; for as the Apostle says: "But not as the offense, so also the gift. For if by the offense of one, many died; much more the grace of God, and the gift, by the grace of one man, Jesus Christ, hath abounded unto many, (Rom. 5:15). From this we see that Christ's merit is more efficacious in taking away death, than Adam's sin was in bringing it about. Therefore those who rise again through Christ's merit, are freed from death, and no longer will suffer from the penalty of death,"[2248] Hence St. John says: "Death shall be no more, nor mourning nor crying nor sorrow shall be any more, for the former things are passed away."[2249]
From this it becomes apparent what already has been said, namely, Christ's perfect victory over the devil implies perfect victory over sin as presupposed and its consequence, perfect victory over death by an anticipated resurrection. The same must be said, with due reservations, of the Blessed Virgin Mary, inasmuch as, in that she is the Mother of the Savior, particularly on Calvary, she is most closely associated with Christ's perfect victory over the devil and sin. Hence she is also associated with His perfect victory over death, as the ancient and venerated prayer for the feast of the Assumption states, which says: "The Holy Mother of God underwent temporal death, yet could not be held down by the bonds of death, who of herself begot Thy incarnate Son our Lord."[2250]
Footnotes
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