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18 Cards in this Set

  • Front
  • Back
“This means images of our Lord, God, and Savior, Jesus Christ, of our undefiled Lady, the Theotokos, of the honorable angels and of all saints and holy men. For the more men see them in artistic representation, the more readily they will be aroused to remember the originals and to long after them. Images should receive due salutation and honorable reverence, but not the true worship of faith which is due to the divine nature alone.”
Seventh Ecumenical Council (787)
“As the inspired Basil (of Caesarea), who is deeply learned in theology says: ‘The honor paid to the image redounds to the original,’ and the original is the thing imaged from which the copy is made.”
John of Damascus
“But, furthermore, who can make a copy of the invisible, incorporeal, uncircumcised and unportrayable God? It is, then, highly insane and impious to give a form to a Godhead. For this reason it was not the practice in the Old Testament to use images. However, through the bowels of His mercy God for our salvation was made man in truth, not in the appearance of man, as He was seen by Abraham or the Prophets, but really made man in substance. Then He abode on earth, conversed with men, worked with miracles, suffered, was crucified, rose again, and was taken up. Since, however, not all know letters nor do all have leisure to read, the Fathers deemed it fit that these events should be depicted as a sort of memorial of terse reminder.”
John of Damascus
“Now we believe that thou art a being than which none greater can be thought. Or can it be that there is no such being, since ‘the fool hath said in his heart, There is no God’? (Pss. 14:1; 53:1). But when this same fool hears what I am saying— ‘a being than which none greater can be thought’—he understands what he hears, and what he understands is in his understanding, even if he does not understands that it exists. Even the fool, then, must be convinced that a being than which none greater can be thought exists at least in his understanding, since when he hears this he understands it, and whatever is understood is in the understanding. But clearly that than which a greater cannot be thought cannot exist in the understanding alone. For if it is actually in the understanding alone, it can be thought of as existing also in reality, and this is greater. Therefore, if that than which a greater cannot be thought is in the understanding alone, this same thing than which a greater cannot be thought is that than which a greater can be thought. But obviously this is impossible. Without doubt, therefore, there exists, both in the understanding and in reality, something than which a greater cannot be thought.”
Anselm of Canterbury
The Proslogium
“The question at issue is habitually presented as an objection by unbelievers, who scoff at Christian simplicity as absurd, while it is pondered in their hearts by many of the faithful. The question is this: For what reason or necessity did God become man and, as we believe and confess, by his death restore life to the world, when he could have done this through another person (angelic or human), or even by a sheer act of will?” “Boso: Everything you say seems reasonable to me, and I cannot gainsay it. Also, I think that whatever is contained in the New and Old Testaments has been proved by the solution of the one question we put forward. For you prove that God was necessarily made man, in such a way that even if the few things you have cited from our books—for instance, in touching on the three persons of the Godhead, or on Adam—were taken away, you would satisfy not only Jews, but even pagans, by reason alone.
Anselm of Canterbury
Cur Deus Homo
Anselm: But this [i.e., man’s redemption] cannot be done unless there is someone to pay to God for human sin something greater than everything that exists, except God.
Boso: So it is agreed.
Anselm: If he is to give something of his own to God, which surpasses everything that is beneath God, it is also necessary for him to be greater than everything that is not God.
Boso: I cannot deny it.
Anselm: But there is nothing above everything that is not God, save God himself.
Boso: That is true.
Anselm: Then no one but God can make this satisfaction.
Boso: That follows.
Anselm: But no one ought to make it except man; otherwise man does not make satisfaction.
Boso: Nothing seems more just.”
Anselm of Canterbury
Cur Deus Homo
“Let him kiss me with the kisses of his mouth! For your love is better than wine, your anointing oils are fragrant, your name is perfume poured out; therefore the maidens love you. Draw me after you, let us make haste. The king has brought me into his chambers. We will exult and rejoice in you; we will extol your love more than wine; rightly do they love you. I am black and beautiful, O daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon.”
Bernard of Clairvaux
Sermons on the Song of Songs
“You, O unhappy soul, if you would cease to be unhappy, must imitate this happy penitent, prostrate upon the ground, kissing His Feet and washing them with tears.”
Bernard of Clairvaux
Sermons on the Song of Songs
Stage of Purgation
“So between Feet and Mouth you need this half-way house—His Hand, which first must cleanse you and then raise you up. How shall it raise you up? By giving you the grace of self control, the fruits of penitence, which gifts will of themselves incite you to aspire to blessings greater still.”
Bernard of Clairvaux
Sermons on the Song of Songs
Illuminative Stage
“When in those two kisses you have received twin proofs of the Divine condescension, you may perhaps be bold enough to seek yet holier things. For your confidence will strengthen as you grow in grace; and you will love more fervently and knock with more assurance at His door for that which you still lack. And, what is more, to him who knocks it shall be opened (Matt. 7:7); I think He will not then refuse to you that final kiss, that crowning act of condescension on His part, unutterably sweet.”
Bernard of Clairvaux
Sermons on the Song of Songs
the Unitive Stage
“It seems to us that we have been justified by the blood of Christ and reconciled to God (Rom. 3:24-25) in this way: through this unique act of grace manifested to us—in that his Son has taken upon himself our nature and persevered herein in teaching us by word and example even unto death—he has more fully bound us to himself by love; with the result that our hearts should be enkindled by such a gift of divine grace, and true charity should not now shrink from enduring anything for him.”
Peter Abelard
Exposition of the Epistle to the Romans
“There is one universal church of believers outside which there is no salvation at all for any. In this church the priest and sacrifice is the same Jesus Christ Himself, whose body and blood are truly contained in the sacrament of the altar under the figures of bread and wine into His blood by divine power, so that, to accomplish the mystery of our union, we may receive of Him what He has received of us. And none can effect this sacrament except the priest who has been rightly ordained in accordance with the keys of the church which Jesus Christ Himself granted to the Apostles and their successors.”
Fourth Lateran Council
“All believers of both sexes shall after coming to the age of discretion faithfully confess all their sins at least once a year in private to their own priest, and strive to fulfill to the best of their ability the penance imposed upon them.”
Fourth Lateran Council
“The true faith compels us to believe that there is one holy catholic apostolic church, and this we firmly believe and plainly confess. And outside of her there is no salvation or remission of sins… Therefore there is one body of the one and only church, and one head, not two heads, as if the church were a monster. And this head is Christ and his vicar, Peter and his successor; … By the words of the gospel we are taught that the two swords, namely, the spiritual authority and the temporal are in the power of the church… The former is to be used by the church, the later for the church; the one by the hand of the priests, the other by the hand of kings and knights, but at the command and permission of the priest. Moreover, it is necessary for one sword to be under the other, and the temporal authority to be subjected to the spiritual; … And we must necessarily admit that the spiritual power surpasses any earthly power in dignity and honor, because spiritual things surpass temporal things… For the truth itself declares that the spiritual power must establish the temporal power and pass judgment on it if it is not good… Therefore if the temporal power errs, it will be judged by the spiritual power, and if the lower spiritual power errs, it will be judged by its superior. But if the highest spiritual power errs, it can not be judged by men, but by God alone. For the apostle says: ‘But he that is spiritual judgeth all things, yet he himself is judged of no man’ [1 Cor. 2: 15]. Now this authority, although it is given to man and exercised through man, is not human, but divine… We therefore declare, say, and affirm that submission on the part of every man to the bishop of Rome is altogether necessary for his salvation.”
Unam Sanctum
“There is nothing in the intellect which was not first in the senses”
Thomas Aquinas
“There is a twofold mode of truth in what we profess about God. Some truths about God exceed all the ability of the human reason. Such is the truth that God is triune. But there are some truths which the natural reason also is able to reach. Such are that God exists, that He is one, and the like. In fact, such truths about God have been proved demonstratively by the philosophers, guided by the light of the natural reason.” “I am speaking of a ‘twofold truth of divine things,’ not on the part of God Himself, who is truth one and simple, but from the point of view of our knowledge, which is variously related to the knowledge of divine things.”
Thomas Aquinas
Summa Contra Gentiles, in Kerr, 107.
“Hence, if the human intellect comprehends the substance of some thing, for example, that of a stone or of a triangle, no intelligible characteristic belonging to that thing surpasses the grasp of the human reason. But this does not happens to us in the case of God. For the human intellect is not able to reach a comprehension of the divine substance through its natural power. For, according to its manner of knowing in the present life, the intellect depends on the sense for the origin of knowledge; and so those things that do not fall under the senses cannot be grasped by the human intellect except in so far as the knowledge of them is gathered from sensible things.”
Thomas Aquinas
Summa Contra Gentiles
“Now, sensible things cannot lead the human intellect to the point of seeing in them the nature of the divine substance; for sensible things are effects that fall short of the power of their cause. Yet, beginning with sensible things, our intellect is led to the point of knowing about God that He exists, and other such characteristics that must be attributed to the First Principle. There are, consequently, some intelligible truths about God that are open to the human reason; but there are others that absolutely surpass its power.”
Thomas Aquinas
Summa Contra Gentiles