Saint Thomas Aquinas on the Pauline passage that "Christ was made sin".

Recently, Jorge Bergoglio, known as "Pope" Francis, made a blasphemy again. He said Christ made Himself the Devil, and you can see further details from the post from Novus Ordo Watch linked below:

http://novusordowatch.org/2017/04/francis-christ-made-himself-devil/

As usual, the dishonest V2-NO defenders will misquote the Scripture passages and distort them, to fit their blasphemous modernist agenda. This time, they claim that Saint Paul truly said that "Christ was made sin" in his Second Epistle to Corinthians.

The passage is read below (Epistola II ad Corinthios, V:21):

Eum, qui non noverat peccatum, pro nobis peccatum fecit, ut nos efficeremur justitia Dei in ipso.

Him, who knew no sin, He has made sin for us: that we might be made the justice of God in Him.

However, no matter how the V2-NO Sect defenders try to justify the new blasphemy of Jorge Bergoglio, it is clear that the Catholic Church does not understand this passage in the same manner as "Pope" Francis lectured.

Among the biblical commentators who made comments on this passage, Saint Thomas Aquinas, the Angelic and Common Doctor, sums up the meaning of this passage best, by enumerating the threefold meaning of this passage:

Videtur autem hoc esse contrarium ei quod dicit, quod Deus reconciliavit nos sibi. Si ergo ipse reconciliavit, quid necesse est ut nos reconciliemur? Iam enim reconciliati sumus.

But this seems contrary to his statement that God has reconciled us to Himself. Therefore, if He reconciled us, what need is there to be reconciled? For we are already reconciled.

Ad hoc decendum quod Deus reconciliavit nos sibi, ut causa efficiens, scilicet ex parte sua, sed, ut sed nobis, meritoria, oportet etiam quod fiat reconciliatio ex parte nostra. Et hoc quidem in Baptismo et in Poenitentia, et tunc cessamus a peccatis.

I answer that God reconciled us to Himself as efficient cause, namely, on His part, but in order that it be meritorious for us, it is necessary that reconciliation be made on our part, namely, in Baptism and in Penance. And then we cease from sins. 

Unde autem adsit nobis huiusmodi facultas reconciliandi Deo, ostendit ex hoc scilicet quod dedit nobis potestatem iuste vivendi, qua possumus abstinere a peccatis, et, hoc faciendo, reconciliamur Deo. Et ideo dicit eum qui non, et cetera. Quasi dicat: bene potestis reconciliari, quia Deus, scilicet Pater, eum, scilicet Christum, qui non noverat peccatum, I Petri, II, 22: qui peccatum non fecit, etc; Ioannem, VIII, 46: quis ex nobis arguet me, etc, pro nobis fecit peccatum. Quod tripliciter exponitur. Uno modo, quia consuetudo veteris legis est ut sacrificium pro peccato, peccatum nominetur, Osee, IV, 8: peccata populi mei comedent, id est oblata pro peccato. Tunc est sensus fecit peccatum, id est hostiam, vel sacrificium pro peccato. Alio modo, quia peccatum aliquando sumitur pro similitudine peccati, vel pro poena peccati, Romanos, VIII, 3: misit Deus Filium suum in similitudinem peccati, etc, id est de similitudine peccati damnavit peccatum. Et tunc est sensus fecit peccatum, id est fecit eum assumere carnem mortalem et passibilem. Tertio modo, quia aliquando dicitur hoc esse hoc vel illud, non quia sit, sed quia opinantur homines ita esse. Et tunc est sensus fecit peccatum, id est fecit eum reputari peccatorem, Isaiae, LIII, 12: cum iniquis reputatus est.

Where we get the faculty to reconcile to God is indicated by the fact that He gave us the power to live justly and and abstain from sins. By doing this we are reconciled to God. Hence he says, Him, who knew no sin, He has made sin for us, as if to say: you can be reconciled to God because Him, namely, Christ, Who knew no sin: He committed no sin; no guile was found on His lips (1 Peter 2:22); which of you convicts me of sin (John 8:46); He, namely, God the Father, has made sin for us. This can be explained in three ways. In one way because it was the custom of the Old Law to call a sacrifice for sin: they feed on the sin of my people (Hosea, 4:8), which means the offerings for sin. Then the sense is: He has made sin, which means the victim of sacrifice for sin. In another way, because sin is sometimes taken for the likeness of sin, or the punishment of sin: God sending His own Son in the likeness of of sinful flesh and for sin, He condemned sin in the flesh (Romans 8:3). Then the sense is: He has made sin, which means made Him assume mortal and suffering flesh. In a third way, because on thing is said to be this or that, not because it is so, but because man considers it such. Then the sense is: He has made sin, which means made Him regarded a sinner: He was numbered with the transgressors (Isaiah 53:12).

Et hoc quidem fecit, ut nos efficeremur iustitia, id est ut nos, qui peccatores sumus, efficeremur non solum iusti, imo ipsa iustitia, id est iustificaremur a Deo; vel iustitia, quia non solum nos iustificavit, sed etiam voluit quod per nos alii iustificarentur. Iustitia, dico, Dei, non nostra. Et in Christo, id est per Christum. 

He did this, that we might be made the justice of God in Him, which means that we, who are sinners, might be made not only just, but also justice itself, which means that we might be justified by God. Or justice, because He not only justified us, but also willed that others be justified by us. The justice, I say, of God, not ours. And in Him, which means through Christ.

Vel, aliter, ut ipse Christus dicatus iustitia. Et tunc est sensus ut nos efficeremur iustitia, id est ut inhaereremus Christo per amorem et fidem, quia Christus est ipsa iustita. Dicit autem, Dei, ut excludat iustitiam hominis, quae est qua homo confidit de propriis meritis, Romanos, X, 3: ignorantes Dei iustitiam, etc, in ipso, scilicet Christo, id est per Christum, quia ipse factus est nobis iustitia, I Corinthios, I, 30. 

Or another way, that Christ Himself be called justice. Then the sense is this: that we might be made the justice of God in Him, which means cling to Christ by love and faith, because Christ is justice itself. Because he says, of God, to exclude the man's justice, by which a man trusts in his own merits: for, being ignorant of the righteousness that comes from God, and seeking to establish their own, they did not submit to God's righteousness (Romans 10:3). In Him, namely, in Christ, which means by Christ, because He was made justice for us (1 Corinthians 1:30).

Here, we can sum up that there are three senses of Christ being made sin:

(1) Christ was made the sacrifice for our sins;

(2) Christ assumed the mortal and suffering flesh;

(3) Christ was numbered among the transgressors.

On the contrary, no commentators (Fathers, Doctors, or great ecclesiastical commentators like Cornelius Lapide) have ever made the claim that Christ actually became sins. Therefore, the attempt of the defenders of the V2-NO Sect was absolutely futile and contrary to the Church teaching.