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Torridon. I sometimes think that as it was with Christ's natural body so it is with His mystical body: there be some members, His hands and feet and side, through which the nails are thrust, though indeed there is not one whole spot in His body inglorious erit inter viros aspectus ejus nos putavimus eum quasi leprosum but those parts of His body that are especially pained are at once more honourable and more happy than those that are not.
Anton. a Sancto Joseph, in his notes on this passage, is anxious to save the Thomist doctrine that one of the Divine Persons cannot be seen without the other, and so he says that the Saint speaks of the Three Persons as she saw Them not as They are in Themselves. 2 Maccab. ix. 10, 12: "Eum nemo poterat propter intolerantiam foetoris portare, . . . . nec ipse jam foetorem suum ferre posset."
Ib. p. 340. 'Qui nude tantum hominem eum dicunt ex Joseph generatum moriuntur. 'Non nude hominem' not a mere man do I hold Jesus to have been and to be; but a perfect man and, by personal union with the Logos, perfect God.
They consist of versicles and responses and these differ from other versicles and responses, which are generally historic, e.g., In omnem terram exivit sonus eorum, Amavit eum Dominus et laudavit eum. They are said in some Offices in Vespers, Compline, Lauds, Prime and Little Hours.
I occupy a piece of land; the presumption is, that I am the proprietor, until the contrary is proved. We know that originally such a right cannot be legitimate unless it is reciprocal; the jurists say as much. Cicero compares the earth to a vast theatre: Quemadmodum theatrum cum commune sit, recte tamen dici potest ejus esse eum locum quem quisque occuparit.
In this manner it is that men spend their lives; everything offers God to their sight, and yet they see it nowhere. "He was in the world, and the world was made by Him, and nevertheless the world did not know Him" In mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. They pass away their lives without perceiving that sensible representation of the Deity.
Sed credo deos immortalis sparsisse animos in corpora humana, ut essent qui terras tuerentur quique caelestium ordinem contemplantes imitarentur eum vitae modo atque constantia. Nec me solum ratio ac disputatio impulit ut ita crederem, sed nobilitas etiam summorum philosophorum et auctoritas.
Neither the words, "Nec super eum ibimus, nec super eum mittemus," nor any other words in the whole chapter, authorize, provide for, describe, or suggest, any judicial action whatever, on the part either of the king, or of his judges, or of anybody, except the peers, or jury. There is nothing about the king's judges at all.
What is there in the words, "nec super eum mittemus," that can be made to mean "nor shall he be condemned before any other commissioner or judge whatsoever."? Clearly there is nothing. The whole rendering is a sheer fabricatin. And the whole object of it is to give color for the exercise of a judicial power, by the king, or his judges, which is nowhere given them.
They acted like Thoas, that turbulent AEtolian, who brought Antiochus into Greece: "quibus mendaciis de rege, multiplicando verbis copias ejus, erexerat multorum in Graecia animos; iisdem et regis spem inflabat, omnium votis eum arcessi."
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