Articulus 1 Article 1 Utrum Christus fuerit ab alio occisus, sed a seipso Whether Christ was slain by another or by himself? Ad primum sic proceditur. Videtur quod Christus non fuerit ab alio occisus, sed a seipso. Dicit enim ipse, Ioan. X, nemo a me tollit animam meam, sed ego pono eam. Ille autem dicitur aliquem occidere qui animam eius tollit. Non est ergo Christus ab aliis occisus, sed a seipso. Objection 1: It would seem that Christ was not slain by another, but by Himself. For He says Himself (John 10:18): No man taketh My life from Me, but I lay it down of Myself. But he is said to kill another who takes away his life. Consequently, Christ was not slain by others, but by Himself. Praeterea, illi qui ab aliis occiduntur, paulatim, debilitata natura, deficiunt. Et maxime hoc apparet in crucifixis, ut enim dicit Augustinus, in IV de Trin., longa morte cruciabantur ligno suspensi. In Christo autem non hoc accidit, nam clamans voce magna emisit spiritum, ut dicitur Matth. XXVII. Non ergo Christus est ab aliis occisus, sed a seipso. Obj. 2: Further, those slain by others sink gradually from exhausted nature, and this is strikingly apparent in the crucified: for, as Augustine says (De Trin. iv): Those who were crucified were tormented with a lingering death. But this did not happen in Christ’s case, since crying out, with a loud voice, He yielded up the ghost (Matt 27:50). Therefore Christ was not slain by others, but by Himself. Praeterea, illi qui ab aliis occiduntur, per violentiam moriuntur, et ita non voluntarie, quia violentum opponitur voluntario. Sed Augustinus dicit, in IV de Trin., quod spiritus Christi non deseruit carnem invitus, sed quia voluit, quando voluit, et quomodo voluit. Non ergo Christus est ab aliis occisus, sed a seipso. Obj. 3: Further, those slain by others suffer a violent death, and hence die unwillingly, because violent is opposed to voluntary. But Augustine says (De Trin. iv): Christ’s spirit did not quit the flesh unwillingly, but because He willed it, when He willed it, and as He willed it. Consequently Christ was not slain by others, but by Himself. Sed contra est quod dicitur Luc. XVIII, postquam flagellaverint, occident eum. On the contrary, It is written (Luke 18:33): After they have scourged Him, they will put him to death. Respondeo dicendum quod aliquid potest esse causa alicuius effectus dupliciter. Uno modo, directe ad illud agendo. Et hoc modo persecutores Christi eum occiderunt, quia sufficientem causam mortis ei intulerunt, cum intentione occidendi ipsum et effectu subsequente; quia scilicet ex illa causa est mors subsecuta. Alio modo dicitur aliquis causa alicuius indirecte, scilicet quia non impedit, cum impedire possit, sicut si dicatur aliquis alium perfundere quia non claudit fenestram, per quam imber ingreditur. Et hoc modo ipse Christus fuit causa passionis et mortis. Poterat enim suam passionem et mortem impedire. Primo quidem, adversarios reprimendo, ut eum aut non vellent, aut non possent interficere. Secundo, quia spiritus eius habebat potestatem conservandi naturam carnis suae, ne a quocumque laesivo inflicto opprimeretur. Quod quidem habuit anima Christi quia erat verbo Dei coniuncta in unitate personae, ut Augustinus dicit, in IV de Trin. Quia ergo anima Christi non repulit a proprio corpore nocumentum illatum, sed voluit quod natura corporalis illi nocumento succumberet, dicitur suam animam posuisse, vel voluntarie mortuus esse. I answer that, A thing may cause an effect in two ways: in the first instance by acting directly so as to produce the effect; and in this manner Christ’s persecutors slew Him because they inflicted on Him what was a sufficient cause of death, and with the intention of slaying Him, and the effect followed, since death resulted from that cause. In another way someone causes an effect indirectly—that is, by not preventing it when he can do so; just as one person is said to drench another by not closing the window through which the shower is entering: and in this way Christ was the cause of His own Passion and death. For He could have prevented His Passion and death. First, by holding His enemies in check, so that they would not have been eager to slay Him, or would have been powerless to do so. Second, because His spirit had the power of preserving His fleshly nature from the infliction of any injury; and Christ’s soul had this power, because it was united in unity of person with the Divine Word, as Augustine says (De Trin. iv). Therefore, since Christ’s soul did not repel the injury inflicted on His body, but willed His corporeal nature to succumb to such injury, He is said to have laid down His life, or to have died voluntarily. Ad primum ergo dicendum quod, cum dicitur, nemo tollit animam meam a me, intelligitur, me invito. Quod enim aliquis ab invito aufert, qui resistere non potest, id proprie dicitur tolli. Reply Obj. 1: When we hear the words, No man taketh away My life from Me, we must understand against My will: for that is properly said to be taken away which one takes from someone who is unwilling and unable to resist. Ad secundum dicendum quod, ut Christus ostenderet quod passio illata per violentiam eius animam non eripiebat, naturam corporalem in eius fortitudine conservavit, ut etiam in extremis positus voce magna clamaret. Quod inter alia miracula mortis eius computatur. Unde dicitur Marci XV, videns autem centurio qui ex adverso stabat, quia sic clamans exspirasset, ait, vere homo hic filius Dei erat. Fuit etiam et mirabile in Christi morte quod velocius mortuus fuit aliis qui simili poena afficiebantur. Unde dicitur Ioan. XIX, quod eorum qui cum Christo erant fregerunt crura, ut cito morerentur, ad Iesum autem cum venissent, invenerunt eum mortuum, unde non fregerunt eius crura. Et Marci XV dicitur quod Pilatus mirabatur si iam obiisset. Sicut enim eius voluntate natura corporalis conservata est in suo vigore usque ad extremum, sic etiam, quando voluit, subito cessit nocumento illato. Reply Obj. 2: In order for Christ to show that the Passion inflicted by violence did not take away His life, He preserved the strength of His bodily nature, so that at the last moment He was able to cry out with a loud voice: and hence His death should be computed among His other miracles. Accordingly it is written (Mark 15:39): And the centurion who stood over against Him, seeing that crying out in this manner, He had given up the ghost, said: Indeed, this man was the Son of God. It was also a subject of wonder in Christ’s death that He died sooner than the others who were tormented with the same suffering. Hence John says (19:32) that they broke the legs of the first, and of the other that was crucified with Him, that they might die more speedily; but after they were come to Jesus, when they saw that He was already dead, they did not break His legs. Mark also states (15:44) that Pilate wondered that He should be already dead. For as of His own will His bodily nature kept its vigor to the end, so likewise, when He willed, He suddenly succumbed to the injury inflicted. Ad tertium dicendum quod Christus simul et violentiam passus est, ut moreretur, et tamen voluntarie mortuus fuit, quia violentia corpori eius illata est, quae tamen tantum corpori eius praevaluit quantum ipse voluit. Reply Obj. 3: Christ at the same time suffered violence in order to die, and died, nevertheless, voluntarily; because violence was inflicted on His body, which, however, prevailed over His body only so far as He willed it. Articulus 2 Article 2 Utrum Christus fuerit ex obedientia mortuus Whether Christ died out of obedience? Ad secundum sic proceditur. Videtur quod Christus non fuerit ex obedientia mortuus. Obedientia enim respicit praeceptum. Sed non legitur Christo fuisse praeceptum quod ipse pateretur. Non ergo ex obedientia passus fuit. Objection 1: It would seem that Christ did not die out of obedience. For obedience is referred to a command. But we do not read that Christ was commanded to suffer. Therefore He did not suffer out of obedience. Praeterea, illud dicitur ex obedientia aliquis facere quod facit ex necessitate praecepti. Christus autem non ex necessitate, sed voluntarie passus fuit. Non ergo passus est ex obedientia. Obj. 2: Further, a man is said to do from obedience what he does from necessity of precept. But Christ did not suffer necessarily, but voluntarily. Therefore He did not suffer out of obedience. Praeterea, caritas est excellentior virtus quam obedientia. Sed Christus legitur ex caritate passus, secundum illud Ephes. V, ambulate in dilectione, sicut et Christus dilexit nos, et tradidit semetipsum pro nobis. Ergo passio Christi magis debet attribui caritati quam obedientiae. Obj. 3: Further, charity is a more excellent virtue than obedience. But we read that Christ suffered out of charity, according to Eph. 5:2: Walk in love, as Christ also has loved us, and delivered Himself up for us. Therefore Christ’s Passion ought to be ascribed rather to charity than to obedience. Sed contra est quod dicitur Philipp. II, factus est obediens patri usque ad mortem. On the contrary, It is written (Phil 2:8): He became obedient to the Father unto death. Respondeo dicendum quod convenientissimum fuit quod Christus ex obedientia pateretur. Primo quidem, quia hoc conveniebat iustificationi humanae, ut, sicut per unius hominis inobedientiam peccatores constituti sunt multi, ita per unius hominis obedientiam iusti constituantur multi, ut dicitur Rom. V. Secundo, hoc fuit conveniens reconciliationi Dei ad homines, secundum illud Rom. V, reconciliati sumus Deo per mortem filii eius, inquantum scilicet ipsa mors Christi fuit quoddam sacrificium acceptissimum Deo, secundum illud Ephes., tradidit semetipsum pro nobis oblationem et hostiam Deo in odorem suavitatis. Obedientia vero omnibus sacrificiis antefertur, secundum illud I Reg. XV, melior est obedientia quam victimae. Et ideo conveniens fuit ut sacrificium passionis et mortis Christi ex obedientia procederet. Tertio, hoc conveniens fuit eius victoriae, qua de morte et auctore mortis triumphavit. Non enim miles vincere potest nisi duci obediat. Et ita homo Christus victoriam obtinuit per hoc quod Deo fuit obediens, secundum illud Proverb. XXI, vir obediens loquitur victorias. I answer that, It was befitting that Christ should suffer out of obedience. First of all, because it was in keeping with human justification, that as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just, as is written Rom. 5:19. Second, it was suitable for reconciling man with God: hence it is written (Rom 5:10): We are reconciled to God by the death of His Son, in so far as Christ’s death was a most acceptable sacrifice to God, according to Eph. 5:2: He delivered Himself for us an oblation and a sacrifice to God for an odor of sweetness. Now obedience is preferred to all sacrifices. according to 1 Kings 15:22: Obedience is better than sacrifices. Therefore it was fitting that the sacrifice of Christ’s Passion and death should proceed from obedience. Third, it was in keeping with His victory whereby He triumphed over death and its author; because a soldier cannot conquer unless he obey his captain. And so the Man-Christ secured the victory through being obedient to God, according to Prov. 21:28: An obedient man shall speak of victory. Ad primum ergo dicendum quod Christus mandatum accepit a patre ut pateretur, dicitur enim Ioan. X, potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam, et hoc mandatum accepi a patre meo, scilicet ponendi animam et sumendi. Ex quo, ut Chrysostomus dicit, non est intelligendum quod prius expectaverit audire, et opus fuerit ei discere, sed voluntarium monstravit processum, et contrarietatis ad patrem suspicionem destruxit. Quia tamen in morte Christi lex vetus consummata est, secundum illud quod ipse moriens dixit, Ioan. XIX, consummatum est; potest intelligi quod patiendo omnia veteris legis praecepta implevit. Moralia quidem, quae in praeceptis caritatis fundantur, implevit inquantum passus est et ex dilectione patris, secundum illud Ioan. XIV, ut cognoscat mundus quia diligo patrem, et sicut mandatum dedit mihi pater sic facio, surgite, eamus hinc, scilicet ad locum passionis, et etiam ex dilectione proximi, secundum illud Galat. II dilexit me, et tradidit semetipsum pro me. Caeremonialia vero praecepta legis, quae ad sacrificia et oblationes praecipue ordinantur, implevit Christus sua passione inquantum omnia antiqua sacrificia figurae fuerunt illius veri sacrificii quod Christus obtulit moriendo pro nobis. Unde dicitur Coloss. II, nemo vos iudicet in cibo aut in potu, aut in parte diei festi aut Neomeniae, quae sunt umbra futurorum, corpus autem Christi, eo scilicet quod Christus comparatur ad illa sicut corpus ad umbram. Praecepta vero iudicialia legis, quae praecipue ordinantur ad satisfaciendum iniuriam passis, implevit Christus sua passione, quoniam, ut in Psalmo dicitur, quae non rapuit, tunc exsolvit, permittens se ligno affigi pro pomo quod de ligno homo rapuerat contra Dei mandatum. Reply Obj. 1: Christ received a command from the Father to suffer. For it is written (John 10:18): I have power to lay down My life, and I have power to take it up again: (and) this commandment have I received of My Father—namely, of laying down His life and of resuming it again. From which, as Chrysostom says (Hom. lix in Joan.), it is not to be understood that at first He awaited the command, and that He had need to be told, but He showed the proceeding to be a voluntary one, and destroyed suspicion of opposition to the Father. Yet because the Old Law was ended by Christ’s death, according to His dying words, It is consummated (John 19:30), it may be understood that by His suffering He fulfilled all the precepts of the Old Law. He fulfilled those of the moral order which are founded on the precepts of charity, inasmuch as He suffered both out of love of the Father, according to John 14:31: That the world may know that I love the Father, and as the Father hath given Me commandment, so do I: arise, let us go hence—namely, to the place of His Passion: and out of love of His neighbor, according to Gal. 2:20: He loved me, and delivered Himself up for me. Christ likewise by His Passion fulfilled the ceremonial precepts of the Law, which are chiefly ordained for sacrifices and oblations, in so far as all the ancient sacrifices were figures of that true sacrifice which the dying Christ offered for us. Hence it is written (Col 2:16, 17): Let no man judge you in meat or drink, or in respect of a festival day, or of the new moon, or of the sabbaths, which are a shadow of things to come, but the body is Christ’s, for the reason that Christ is compared to them as a body is to a shadow. Christ also by His Passion fulfilled the judicial precepts of the Law, which are chiefly ordained for making compensation to them who have suffered wrong, since, as is written Ps. 68:5: He paid that which He took not away, suffering Himself to be fastened to a tree on account of the apple which man had plucked from the tree against God’s command. Ad secundum dicendum quod obedientia, etsi importet necessitatem respectu eius quod praecipitur, tamen importat voluntatem respectu impletionis praecepti. Et talis fuit obedientia Christi. Nam ipsa passio et mors, secundum se considerata, naturali voluntati repugnabat, volebat tamen Christus Dei voluntatem circa hoc implere, secundum illud Psalmi, ut facerem voluntatem tuam, Deus meus, volui. Unde dicebat, Matth. XXVI, si non potest transire a me calix iste nisi bibam illum, fiat voluntas tua. Reply Obj. 2: Although obedience implies necessity with regard to the thing commanded, nevertheless it implies free-will with regard to the fulfilling of the precept. And, indeed, such was Christ’s obedience, for, although His Passion and death, considered in themselves, were repugnant to the natural will, yet Christ resolved to fulfill God’s will with respect to the same, according to Ps. 39:9: That I should do Thy will: O my God, I have desired it. Hence He said (Matt 26:42): If this chalice may not pass away, but I must drink it, Thy will be done. Ad tertium dicendum quod eadem ratione Christus passus est ex caritate, et obedientia, quia etiam praecepta caritatis nonnisi ex obedientia implevit; et obediens fuit ex dilectione ad patrem praecipientem. Reply Obj. 3: For the same reason Christ suffered out of charity and out of obedience; because He fulfilled even the precepts of charity out of obedience only; and was obedient, out of love, to the Father’s command. Articulus 3 Article 3 Utrum Deus Pater tradiderit Christum Passioni Whether God the Father delivered up Christ to the Passion? Ad tertium sic proceditur. Videtur quod Deus pater non tradiderit Christum passioni. Iniquum enim et crudele esse videtur quod innocens passioni et morti tradatur. Sed, sicut dicitur Deut. XXXII Deus fidelis et absque ulla iniquitate. Ergo Christum innocentem non tradidit passioni et morti. Objection 1: It would seem that God the Father did not deliver up Christ to the Passion. For it is a wicked and cruel act to hand over an innocent man to torment and death. But, as it is written (Deut 32:4): God is faithful, and without any iniquity. Therefore He did not hand over the innocent Christ to His Passion and death. Praeterea, non videtur quod aliquis a seipso, et ab alio morti tradatur. Sed Christus tradidit semetipsum pro nobis, secundum quod dicitur Isaiae LIII, tradidit in mortem animam suam. Non ergo videtur quod Deus pater eum tradiderit. Obj. 2: Further, it is not likely that a man be given over to death by himself and by another also. But Christ gave Himself up for us, as it is written (Isa 53:12): He hath delivered His soul unto death. Consequently it does not appear that God the Father delivered Him up. Praeterea, Iudas vituperatur ex eo quod tradidit Christum Iudaeis, secundum illud Ioan. VI, unus ex vobis Diabolus est, quod dicebat propter Iudam, qui eum erat traditurus. Similiter etiam vituperantur Iudaei, qui eum tradiderunt Pilato, secundum quod ipse dicit, Ioan. XVIII, gens tua et pontifices tui tradiderunt te mihi. Pilatus autem tradidit ipsum ut crucifigeretur, ut habetur Ioan. XIX, non est autem conventio iustitiae cum iniquitate, ut dicitur II Cor. VI. Ergo videtur quod Deus pater Christum non tradiderit passioni. Obj. 3: Further, Judas is held to be guilty because he betrayed Christ to the Jews, according to John 6:71: One of you is a devil, alluding to Judas, who was to betray Him. The Jews are likewise reviled for delivering Him up to Pilate; as we read in John 18:35: Thy own nation, and the chief priests have delivered Thee up to me. Moreover, as is related in John 19:16: Pilate delivered Him to them to be crucified; and according to 2 Cor. 6:14: there is no participation of justice with injustice. It seems, therefore, that God the Father did not deliver up Christ to His Passion. Sed contra est quod dicitur Rom. VIII, proprio filio suo non pepercit Deus, sed pro nobis omnibus tradidit illum. On the contrary, It is written (Rom 8:32): God hath not spared His own Son, but delivered Him up for us all. Respondeo dicendum quod, sicut dictum est, Christus passus est voluntarie ex obedientia patris. Unde secundum tria Deus pater tradidit Christum passioni. Uno quidem modo, secundum quod sua aeterna voluntate praeordinavit passionem Christi ad humani generis liberationem, secundum illud quod dicitur Isaiae LIII, dominus posuit in eo iniquitatem omnium nostrum; et iterum, dominus voluit conterere eum in infirmitate. Secundo, inquantum inspiravit ei voluntatem patiendi pro nobis, infundendo ei caritatem. Unde ibidem sequitur, oblatus est quia voluit. Tertio, non protegendo eum a passione, sed exponendo persequentibus. Unde, ut legitur Matth. XXVII, pendens in cruce Christus dicebat, Deus meus, ut quid dereliquisti me? Quia scilicet potestati persequentium eum exposuit, ut Augustinus dicit. I answer that, As observed above (A. 2), Christ suffered voluntarily out of obedience to the Father. Hence in three respects God the Father did deliver up Christ to the Passion. In the first way, because by His eternal will He preordained Christ’s Passion for the deliverance of the human race, according to the words of Isaias (53:6): The Lord hath laid on Him the iniquities of us all; and again (Isa 53:10): The Lord was pleased to bruise Him in infirmity. Second, inasmuch as, by the infusion of charity, He inspired Him with the will to suffer for us; hence we read in the same passage: He was offered because it was His own will (Isa 53:7). Third, by not shielding Him from the Passion, but abandoning Him to His persecutors: thus we read (Matt 27:46) that Christ, while hanging upon the cross, cried out: My God, My God, why hast Thou forsaken Me? because, to wit, He left Him to the power of His persecutors, as Augustine says (Ep. cxl). Ad primum ergo dicendum quod innocentem hominem passioni et morti tradere contra eius voluntatem, est impium et crudele. Sic autem Deus pater Christum non tradidit, sed inspirando ei voluntatem patiendi pro nobis. In quo ostenditur et Dei severitas, qui peccatum sine poena dimittere noluit, quod significat apostolus dicens, proprio filio suo non pepercit, et bonitas eius, in eo quod, cum homo sufficienter satisfacere non posset per aliquam poenam quam pateretur, ei satisfactorem dedit, quod significavit apostolus dicens, pro nobis omnibus tradidit illum. Et Rom. III dicit, quem, scilicet Christum, per fidem propitiatorem proposuit Deus in sanguine ipsius. Reply Obj. 1: It is indeed a wicked and cruel act to hand over an innocent man to torment and to death against his will. Yet God the Father did not so deliver up Christ, but inspired Him with the will to suffer for us. God’s severity (cf. Rom. 11:22) is thereby shown, for He would not remit sin without penalty: and the Apostle indicates this when (Rom 8:32) he says: God spared not even His own Son. Likewise His goodness (Rom 11:22) shines forth, since by no penalty endured could man pay Him enough satisfaction: and the Apostle denotes this when he says: He delivered Him up for us all: and, again (Rom 3:25): Whom—that is to say, Christ—God hath proposed to be a propitiation through faith in His blood. Ad secundum dicendum quod Christus, secundum quod Deus, tradidit semetipsum in mortem eadem voluntate et actione qua et pater tradidit eum. Sed inquantum homo, tradidit semetipsum voluntate a patre inspirata. Unde non est contrarietas in hoc quod pater tradidit Christum, et ipse tradidit semetipsum. Reply Obj. 2: Christ as God delivered Himself up to death by the same will and action as that by which the Father delivered Him up; but as man He gave Himself up by a will inspired of the Father. Consequently there is no contrariety in the Father delivering Him up and in Christ delivering Himself up. Ad tertium dicendum quod eadem actio diversimode iudicatur in bono vel in malo, secundum quod ex diversa radice procedit. Pater enim tradidit Christum, et ipse seipsum, ex caritate, et ideo laudantur. Iudas autem tradidit ipsum ex cupiditate, Iudaei ex invidia, Pilatus ex timore mundano, quo timuit Caesarem, et ideo ipsi vituperantur. Reply Obj. 3: The same act, for good or evil, is judged differently, accordingly as it proceeds from a different source. The Father delivered up Christ, and Christ surrendered Himself, from charity, and consequently we give praise to both: but Judas betrayed Christ from greed, the Jews from envy, and Pilate from worldly fear, for he stood in fear of Caesar; and these accordingly are held guilty. Articulus 4 Article 4 Utrum fuerit conveniens Christum pati a gentilibus Whether it was fitting for Christ to suffer at the hands of the Gentiles? Ad quartum sic proceditur. Videtur quod non fuerit conveniens Christum pati a gentilibus. Quia enim per mortem Christi homines erant a peccato liberandi, conveniens videretur ut paucissimi in morte eius peccarent. Peccaverunt autem in morte eius Iudaei, ex quorum persona dicitur, Matth. XXI, hic est heres; venite, occidamus eum. Ergo videtur conveniens fuisse quod in peccato occisionis Christi gentiles non implicarentur. Objection 1: It would seem unfitting that Christ should suffer at the hands of the Gentiles. For since men were to be freed from sin by Christ’s death, it would seem fitting that very few should sin in His death. But the Jews sinned in His death, on whose behalf it is said (Matt 21:38): This is the heir; come, let us kill him. It seems fitting, therefore, that the Gentiles should not be implicated in the sin of Christ’s slaying. Praeterea, veritas debet respondere figurae. Sed figuralia sacrificia veteris legis non gentiles, sed Iudaei offerebant. Ergo neque passio Christi, quae fuit verum sacrificium, impleri debuit per manus gentilium. Obj. 2: Further, the truth should respond to the figure. Now it was not the Gentiles but the Jews who offered the figurative sacrifices of the Old Law. Therefore neither ought Christ’s Passion, which was a true sacrifice, to be fulfilled at the hands of the Gentiles. Praeterea, sicut dicitur Ioan. V, Iudaei quaerebant Christum interficere, non solum quia solvebat sabbatum, sed etiam quia patrem suum dicebat Deum, aequalem se Deo faciens. Sed haec videbantur esse solum contra legem Iudaeorum, unde et ipsi dicunt, Ioan. XIX, secundum legem debet mori, quia filium Dei se fecit. Videtur ergo conveniens fuisse quod Christus non a gentilibus, sed a Iudaeis pateretur, et falsum esse quod dixerunt, nobis non licet interficere quemquam, cum multa peccata secundum legem morte puniantur, ut patet Levit. XX. Obj. 3: Further, as related John 5:18, the Jews sought to kill Christ because He did not only break the sabbath, but also said God was His Father, making Himself equal to God. But these things seemed to be only against the Law of the Jews: hence they themselves said (John 19:7): According to the Law He ought to die because He made Himself the Son of God. It seems fitting, therefore, that Christ should suffer, at the hands not of the Gentiles, but of the Jews, and that what they said was untrue: It is not lawful for us to put any man to death, since many sins are punishable with death according to the Law, as is evident from Lev. 20. Sed contra est quod ipse dominus dicit, Matth. XX, tradent eum gentibus ad illudendum et flagellandum et crucifigendum. On the contrary, our Lord Himself says (Matt 20:19): They shall deliver Him to the Gentiles to be mocked, and scourged, and crucified.