Thomas Aquinas and the Liturgy

 

Thomas Aquinas and the Liturgy, David Berger

 

The Liturgical Spirituality of the Sons of St. Benedict of Nursia

 

The human being that the post conciliar reformed liturgy (as it de facto generally takes shape) seems to produce is hardly one who contemplates and receives. Rather, the actively doing person, someone who thinks he is the active shaper of liturgy, seems to be promoted. To quote Cardinal Ratzinger's oft-expressed criticism, however, such a person underestimates grace-given contemplation in favor of an "active doing . . . the shallow product of the moment." In the life of St. Thomas, we encounter the light of an altogether different understanding of human nature. Almost all biographies present Thomas as  homo magnae contemplationis et orationis  ("a man wholly assigned to contemplation and prayer") .

Indeed, classical liturgy calls for and shapes such a person, devoted to contemplation, capable of receiving, humble, not pelagian, who can above all look wholly away from himself and open himself to one who is greater and other. Such a person recognizes that the liturgy, as Romano Guardini reminded us, has something in common with the stars: "with their eternally fixed and even course, their unchangeable order, their profound silence, and the infinite space in which they are poised. " St. Thomas seems to have been endowed with this contemplative spirit from very early on. He grew up amongst the Benedictines of Monte Cassino, where he was educated in the spirit of St. Benedict of Nursia, in whose order the liturgy holds pride of place both in its importance and in the time spent on it.  The laus perennis of the sons of St. Benedict, the festive celebration of the liturgy, which he was permitted to attend daily as an oblate of the Benedictine abbey, were for him a first schooling through which he was introduced into theology's original mysteries, the principia (ST, I, q. I, a. 5, ad 2).

 

The influence of this schooling still reverberates at the close of Thomas's life. This can be seen in his prologue Postilla super Psalmos,  where he explains the singular significance of the psalms by the fact that they contain the entire contents of theology ("generalem habet totius theologiae"). These are not spread over many different books, as in the rest of the Holy Scriptures, but are concentrated in this one book; not as a narration, report, letter, or instruction, but in the most dignified form, liturgical praise, thanksgiving, and prayer. According to Thomas, wherever theology reverts to the psalms, it shows its character of wisdom in a very special way.

 

The love of singing the psalms in the context of the divine office, founded in Monte Cassino, seems to have stayed alive within Thomas all his life. The best known of Aquinas's early biographers, William of Tocco, who   had the privilege of knowing Thomas personally, reports that Thomas would rise at night before the actual time (or the canonical hour of Matins (cap. 34). A few chapters before (cap. 29) we read: "One also saw him often when he was singing the psalm verse during Compline in Lent: 'Do not reject us in old age, when my strength is failing,' enraptured and consumed by piety, tears streaming down his face that seemed to be bursting forth from the eyes of the pious soul."

St. Cyril of Alexandria: SERMON LXI. FIT TO BE READ AT THE COMMEMORATIONS OF THE APOSTLES.

 

St. Cyril of Alexandria: SERMON LXI. FIT TO BE READ AT THE COMMEMORATIONS OF THE APOSTLES. Luke 10:3. Go: behold, I send you as sheep among wolves.

 

The Savior of all, if we may so speak, sends forth the disciples against the hosts of unbelievers, saying, "Go; behold, I send you as sheep among wolves."

 

What sayest Thou O Lord? How can sheep converse with wolves? When was a wild beast ever at peace with the sheep? Scarcely can the shepherds protect their flocks by gathering them into folds, and shutting them up in enclosures, and frightening the beasts of prey by the barking of dogs, yea, and even themselves fighting in their defence, and running risks to protect the more weakly members of their flock. How then does He command the holy Apostles, who are guileless men, and if we may so speak, sheep, to seek the company of wolves, and go to them of their own accord? Is not the danger manifest? Are they not set as a ready prey for their attacks? How can a sheep prevail over a wolf? How can one so peaceful vanquish the savageness of beasts of prey? Yes, He says, for they all have Me as their Shepherd: small and great; people and princes; teachers and taught. I will be with you and aid you, and deliver you from all evil. I will tame the savage beasts; I will change wolves into sheep; I will make the persecutors become the helpers of the persecuted: and those who wrong My ministers I will make to be sharers in their pious designs. For I make and unmake all things, and there is nothing that can resist My will.

 

And that this was the actual result, we may see in instances which really occurred. For the divine Paul was a blasphemer, and persecutor, more injurious and cruel than any wolf against those who believed in Christ. Did he then persist in this conduct? Did he continue to be a wolf even unto the end? Far from it: for he was called by Christ, and experienced an unlooked for change. He who in old time was a wolf became more gentle than a lamb; and preached the faith which once he persecuted. And a change so unexpected in its manner was the wonder of all men, and Christ was glorified, Who had changed him from a beast of prey into a lamb. And this the | divine Jacob had in his blessings before announced concerning him: "Benjamin is a ravening wolf: in the morning he shall eat flesh: and in the evening divide victual." For the wise Paul was of the tribe of Benjamin, and, at first, he resisted those who believed in Christ like a ravening wolf; but when a short time had elapsed, a space, so to speak, as from morning to evening, he divided victual. For he taught and preached Jesus: and to those that as yet were babes in intellect he offered milk; but set before the full grown strong meat. In the morning therefore he eats flesh, and in the evening divides victual.

DE BEATA VIRGINE MARIA: Peter Abelard

 

DE BEATA VIRGINE MARIA: Peter Abelard

 

Deus, dei verbum,

patri coeternum,

mens ex deo nata,

non creata,

 

Per quem factus mundus,

per quem reparatus,

uotis supplicantum

intende servorum.

 

Iudex noster, christe,

nostri miserere;

ignosce nunc bonus,

ne condempnes iustus.

 

Esto nobis natus,

esto nobis passus,

qui das spem salutis

in utroque nobis,

 

Ne sit nasci vanum,

ne sit pati cassum,

nec insultet hostis

nobis in te fisis.

 

Mater pietatis,

adsis pia nobis

nec spe sua fraudes

de te presumentes.

 

Per te dei factus

ad nos est descensus;

per te conscendendum

nobis est ad ipsum.

 

Per te reducamur,

qui te profitemur

eius ad nos portam

et ad eum nostram.

 

Uni sit et trino

perpes honor deo,

ex quo, per quem cuncta,

in quo sunt creata. Amen.

 

God, the Word of God, coeternal with the Father, born from the mind of God, not created. By whom the world was made, by whom the world was restored, attend to the prayers of your humble servants. O Christ, our Judge, have mercy upon us, in your goodness pardon, in your justice do not condemn. Be born for us, Suffer for us, you who give hope of salvation to us through both. May you not be born in vain, may your suffering not be futile, let not the enemy revile us for having trusted in you. Mother of love, be lovingly present with us, may your hope not deceive those who presume to entreat you. Through you God made his descent to us, through you he condescended to be with us.  Through you we are led back, who trust in you , us to his gate, him to ours.  To God, one and three, be eternal honor, from whom. through whom, in whom all things are created. Amen.

 

 

DE BEATA VIRGINE MARIA II: Peter Abelard

 

Mater Salvatoris

Vide quid dicaris,

Pensa singularem

Nominis honorem.

 

Comple dictum facto,

Sed labore nullo,

Quamvis una prece

Reos absolvente.

 

Aure quippe matris

Quidquid postulabis,

Apud tam benignum

Impetrabis natum.

 

Sanctam matrem iustus

Non offendet natus,

Nec ferent repulsam

Tuae preces ullam.

 

Virtus sanctitatis

Et potestas matris

Quantumcunque magnum

Obtinebunt donum.

 

Preces subplicantis

Non contempnet matris,

Qui parere patri

Iubet sive matri.

 

Mother of the Savior, consider what you are called, think upon the unique honor of your name. Fulfill your title in deed, but without effort, absolve with just one prayer the guilty. As a mother has her children’s ear, whatever you ask before your goodly Son, you will obtain. The just Son will not offend his holy mother, nor will any of your prayers be rejected. The strength of holiness and the power of a mother will secure every great gift. He will not despise the prayers of his supplicant mother, he who commands us to obey father and mother.

 

DE BEATA VIRGINE MARIA III: Peter Abelard

 

Singularis mater.

quia virgo semper.

mater et hac dei.

ad te clamant rei.

Ad te nos clamantes.

et te suspirantes

in districta causa

iuves aduocata.

 

Opem quodam modo

toti debes mundo.

quam velud ex iure

postulamus a te

 

Totum id honoris

nata es pro nobis.

ut sis vite porta

sicute mortis eva.

 

Ad hoc es creata.

ad hoc preelecta;

causam recognosce

et effectum comple.

 

Mundo debes opem.

mundus tibi laudem;

spes post deum nostra.

nobis deum placa.

 

Singular Mother, because ever-virgin, Mother of God at that, the guilty cry to you. To you we cry and to you we sigh, in difficult cases you aid us as our advocate. You are bound to bring help to the whole world, when we as if by right ask of you. This is your honor:  you were born for us, that you might be the gate of life, just as Eve was the gate of death. For this you were created, for this predestined, know the cause and fulfill the effect. You owe aid to the world, the world owes you praise; our hope after God, you pleasing God in us.

St. Vincent Ferrer

St. Vincent Ferrer – Sermon on the Raising of Lazarus John 11:1-46:

 

The holy gospel today briefly contains three miraculous incidents about the raising of Lazarus: 

     The first situation is humanly reluctant. [humanitus retractiva]

 

HUMANLY RELUCTANT

 

The first situation is human reluctance. The apostles were afraid that Christ would try to raise  Lazarus, for they all could be stoned in Jerusalem, and so they were discouraging Christ from going to Bethany which is near Jerusalem, where Lazarus had died.  The promised land had been divided into three provinces: Judea, Galilee and Samaria.  Christ had many enemies in the province of Judea and they frequently wanted to kill him. He had denounced the notorious sins, and vices of the Pharisees, the princes and the priests, and he was proving himself to be divine.  But because the hour of his passion had not yet come, he withdrew from the province of Judea and came to the province of Galilee where he was beloved.  In the meantime Lazarus died in the province of Judea. So Jesus said to the apostles, "Let us go into Judea again," (Jn 11:7).  The apostles, afraid of the situation, said to Christ, "Rabbi, the Jews but now sought to stone you: and you are going there again?" (v.8).  See here the human reluctance, but indirectly, because it is human to fear carnal death. Then Christ told them that Lazarus, his friend, had died, so he wanted to go there. 

 

To counter their fear he said to them, "Are there not twelve hours of the day?"  If you ask, "And how is this to the point?"  I say, very much so, and according to all four of the senses of sacred scripture. 

 

 First according to the literal sense. When Christ said these words, it was the time of the vernal equinox, which came after the 25th of March. That was the same day he had been conceived. Fifteen days before his passion, Christ said these words, "Are there not twelve..., etc."  Literally, a day has twelve hours, as if Christ wished to say to the apostles, "You should know that the rancor or ill will of the Jews against me already has changed, for just as the day and time changes from hour to hour, so also the heart of man changes, because therefore they have already  changed [their minds], not only twelve hours ago, but many days ago, therefore, etc.  This Christ said by way of rebuking the bad opinion which they had of the Jews, because a man ought always to presume the best about his neighbor, according to that in Luke 6, "Judge not, and you shall not be judged," (v. 37).

   

"Are there not twelve, etc." is allegorical when the saying or deed is understood to be about that which a man should believe. According to this explanation Christ is called "day." Note, because just as morning and evening make one day, according to Genesis 1: "...and there was evening and morning one day," (v. 5). So God and man make one person of Christ.  Morning is the [day's] beginning, so also the divinity is the beginning of all things.  I am, "the beginning, who also speak unto you," (Jn 8:25).  Christ, as man was the evening and end of all things.  Because God made daylight first, second the firmament, third the plants, fourth the sun and stars, fifth the birds and fishes, sixth the beasts, and seventh he made man.  When therefore the Son of God took on humanity, then  "there was evening and morning one day," i.e. God and man have  become one person.  Hence the church sings, "Whose wisdom joined in meet array the morn and eve, and named them Day," (Hymn: Lucis creator optime).  About this one David says to God the Father, "By your ordinance the day goes on," (Ps 118:91).

 

This day has twelve hours, namely the twelve apostles, Luke 6, "And when day was come, he called his disciples unto him; and he chose twelve of them (whom also he named apostles)," (v. 13)   The first hour was Peter, and so on for the rest.  In the same place it is clear in the text when he said,  "Are there not twelve hours, " i.e. twelve Apostles are for the day, that is of Christ, which is to say just as the hours do not dismiss the natural day, nor days the hours, rather the hours follow the day inseparably, so neither ought you dismiss me, nor I you, rather I defend you.  He did just that on the night of the passion, when he said to the Jews, "If therefore you seek me, let these go their way," (Jn 18:8).  Behold the day, that is how it defends the hours.  So he said to the Father, "Of those whom you have given me, I have not lost any one, " (Jn 18:9).

  

The third explanation is tropological, that is moral.  According to this exposition the bright day is penance. Reason: because guilt is called a dark night. Thus grace to which man comes through  penitence, is called day.  About this the authority: "The night is passed, and the day is at hand," (Rom 13:12).  This day has twelve hours, namely twelve works of repentance.  

 -- The first hour is the acknowledgement of sins. Just as in the first hour the brightness of the day begins, and people can recognize each other, so in the recognition of sins man knows himself. 

 -- The second is the contrition of the heart.

 -- Third, the purpose of amendment.

 -- The fourth, the avoidance of occasions [of sin].

 -- Fifth, oral confession.

 -- Sixth, bodily penance.

 -- Seventh, spiritual prayer. 

 -- Eighth, almsgiving. 

 -- Ninth, repayment of debts.

 -- Tenth, forgiveness of injuries.

 -- Eleventh, the restoration of [another's] good name.

 -- Twelfth, eucharistic communion. 

 

 About this day and [these] hours Christ says to the Apostles in the gospel, "Are there not twelve hours in the day, " namely of penance which you keep, observe and do?  Therefore you need not fear from death, and so he adds, " If a man walks in the day, he stumbles not, because he sees the light of this world: But if he walks in the night, he stumbles, because the light," namely, of grace, "is not in him," (v. 9-10).

  

The fourth explanation is anagogical, from "άνώ" which is above, and "άγώ" I lead, as in "I lead above," when the saying or action is explained as pertaining to hope.  And according to this explanation the bright day is celestial glory.  Reason: because in that place there is no night or darkness, nor obscurity of ignorance. Rather, when the soul enters paradise, God immediately shows it a book in which all things are revealed and made clear. This book of life is Christ who has two pages, namely divinity and humanity.

 

 

 

From a Letter of St. Catherine of Sienna, virgin,

 

 

From a Letter of St. Catherine of Sienna, virgin, to Christophora, Prioress of the Monastery of St. Agnes of Montepulciano

 

I implore you and I wish you to follow her teaching and her character. For you know that she always gave you the teaching and example of true humility. This was her chief virtue. I am not surprised by this in the least, she had what a bride must have who wishes to follow the humility of spouse. She had that uncreated charity that continually burned and consumed her heart. She had the taste and hunger for souls, and always applied herself to keeping vigil in prayer. There is no other way of acquiring the virtue of humility, because there is no humility without   charity, and the one nourishes the other.

 

Do you know what made her arrive at a perfect and authentic virtue? It was free and voluntary self-denial, which made her renounce herself and goods of this world, not wishing to possess anything. This glorious virgin realized that the possession of temporal good leads one to pride. One loses the sweet virtue of true humility, falls into self-love, loses the warmth of charity and abandons the habit of watching and praying. A heart and senses full of this world and of self-love are unable to be filled with Christ and cannot taste true and sweet prayer. Seeing this, Agnes put off hell and put on the crucified Christ. This was not only for herself, but for us. Her example obliges you to it, and you must follow it.

 

You know well, consecrated brides of Christ, that it is not what comes from your father that you are supposed to possess. Since you have a spouse, you have to guard and possess what comes from your eternal spouse. What you have from your father is your sensuality, which we have to abandon, when the moment has come to follow Christ and to possess his treasure. What was the treasure of Christ crucified? The Cross, disgrace, pain, torture, mockery and reproaches, voluntary poverty, hunger for the honor and for our salvation.

 

If you possess this treasure with the force of your reason, moved by the charity, you will arrive at that virtue of which we have spoken. You true daughters of your mother, and eager and watchful brides. You will merit to be received by Christ crucified. By his grace, he will open to door of a life that does not end. I will not say any more. Wash in the blood of Christ crucified, Arise, full of zeal and love. If united and not divided, there will be no demon, no creature, that can harm you or hinder your perfection. Abide in the sweet and holy love of God. Sweet Jesus, Jesus my love.

1996 The Heart of Mary in the Latin Tradition:

 

1996 The Heart of Mary in the Latin Tradition: From the Seventh to the Sixteenth Century Théodore Koehler University of Dayton

 

 

Bede: Hom. 7, In Nativ. Domini (Luc. ii, 16-20); Hom. 4, In Adventu (Luc. l, 39-65); Jn Lucam 1 [Lk 2:34-35] (Chr 120:68; PL 92, 346C); (éa. 673-735).

 

The virgin will conceive and bring forth a son. She venerated these mysteries in the depths of her heart (in sui pectoris abdito). When Elizabeth, however, under the revelation of the Holy Spirit, proclaimed these mysteries, Mary opened the heavenly treasure that she kept in her heart and the Magnificat sprang forth from it. Finally, in the sword predicted by Simeon (Lk 2:35) that would pierce her soul (the word heart is not used), Bede saw foreshadowed Mary's suffering during her Son's passion.

 

11^th Century:

 

Fulbert (Bishop of Chartres from 1006 to 1028): "Open the womb of your mercy by your intercession for me."

 

Anonymous prayer: "0 most beloved and most holy ever Virgin Mary, here 1 stand guilty before the face of your mercy." Finally, the image of the merciful hands is also biblical. Anselm of Lucca writes in a prayer for Countess Mathilde of Tuscany: "0 most glorious sovereign, I fly to your mildness and to your singular mercy: into your most holy hands I commend my soul and my body" {cf. Ps 30:5).

 

12^th  Century

 

Ralph of Secures

 

"The power of God, the wisdom of God and all the treasures of wisdom and science were in Mary ... She kept all the words of the angels, of the shepherds, of the magi, and also of her own son, meditating on them in her heart" (Lk 2:19). Christ, the Word of God, dwelt in the heart of Mary there she kept the riches of this Word: "Never did anyone taste, as did Mary, how delightful God is" (Ps 33:9).

 

 

12^th Century

 

Saint Bruno of Asti

 

For this virgin, the most blessed among creatures, kept more than all the others the privileges of both lives: active and contemplative. She also, like Martha, and even better than Martha, received Christ not only in her house but even into the gates of her womb. She conceived him, she begot him, she brought him forth, she carried him and, more than Martha, and more frequently, she served him. Therefore, as did Mary of Bethany, she listened to his word, and not only listened but meditated about it in her heart, and kept it for us to be read, to be heard. For it is written, "Mary kept al these words pondering them in her heart" (Lk 2:19). She deserved to contemplate and know Jesus more, not only according to his humanity but even according to his divinity. Therefore, she has chosen the best part that will not be taken away from her.

 

Edamer

 

The heart of Mary was so well purified from all sin-if something still remained in her of sin, either original or present-that the Spirit of God truly could rest totally upon her ... and accept her more agreeably than any holocaust through the obedience of this very chaste and simple heart to the will of God; and give to the son of God a body taken from her, when the power of the Most High would take her under his shadow.

 

 

Richard of St. Victor

 

The compassion is in the heart, the passion in the body. Compassion is not visible, passion is manifest ... The Mother of God, like the red flowers of Jericho [Eccli 24:181, shined in our failing world by her compassionate presence with an admirable and singular way. For "a sword pierced her soul" (Lk 2:[35]). Who could becomingly weigh what sword of suffering she supported when she saw her son pending and dying on the Cross?"

 

St. Bernard of Clairvaux

 

Rejoice, daughter of Sion, exult, daughter of Jerusalem (cf. Zech 9:9). Since joy and happiness were granted to you because you listened, let us now hear your answer of joy that we all want ... This is the supplication, 0 merciful Virgin, that Adam addresses to you in his affliction, with his miserable descendants excluded from paradise: Abraham, David and the other patriarchs, your ancestors, they ail implore you ... 0 Virgin 1 hurry to answer. 0 Our Lady 1 pronounce the word that is expected by all the earth, by the underworld and by the heavens. The King and universal Lord Himself wants this consent, as much as He desired your beauty, for He has proposed to you the salvation of the world ... Open, 0 blessed Virgin 1 your heart to faith, your lips to confess it, your womb to the Creator.

Homily of St. Peter Chrysologus: The parable of the sower

 

Homily of St. Peter Chrysologus: The parable of the sower

 

Here is an image of the kingdom of heaven. There was a man who sowed his field with clean seed; but while all the world was asleep, an enemy of his came and scattered tares among the wheat, and was gone. When the Creator formed the world in the beginning he put in it only what was good, and all that he created was good. It is the enemy who has introduced the germs of evil into the world, for evil does not come from the Creator.

 

An enemy of his came and scattered tares among the wheat, and was gone. The devil uses all his power to make us fall, but after the fall, he abandons us. What he loves is not man but the ruin of man. He rejoices in our misfortune, takes pride in our ruin, gloats over our wounds: he is only thirsty for our blood, hungry for our flesh: he only lives for our destruction. The devil does not wish to gain men, he wishes to ruin them, for he cannot wish, nor permit, nor endure, that they should reach the heaven from which he fell.

 

But his spite does not lack folly. What does our enemy do here? He comes while all the world is asleep. The servants are sound asleep: but does the Master sleep? It is in vain that the enemy shuns the light; his watching and machinations do not escape notice. When the servants sleep, the Master sees the deserter from heaven and all his efforts will lead to nothing. God cannot suffer loss: he guards his possessions himself; the devil's perfidy could not hinder the Master and only the servants would suffer, if he succeeded in making them responsible by their negligence for what is in reality the result of his treachery. But he, whom nothing escapes, sees his perfidy and their works. Those who do well, then, can wait for the fruit of their labor, but the perfidious enemy will receive the punishment of his malice. He will see them carry their harvest into the heavenly garners, while he will carry to hell his bundles of tares.

 

No; or perhaps while you are gathering the tares you will root up the wheat with them. Things would be shown later to be other than they seemed at the time. What might have been taken for tares could in

the end be changed into corn. So it is that today there are heretics who will gain the true faith tomorrow and those who, for the moment, are evident sinners, will one day perhaps live a righteous life. That is why the Master bade the men wait till the harvest, i.e. the day of Judgement. He desired to be patient, leaving them time to change their lives. Then those who have renounced their sin in order to become just will be recognized as clean grain by the Lord and will have their place in the kingdom of heaven, whereas the faithful turned rebellious will be given up to the fires of hell. Ifs indeed, God had not been patient enough to spare the tares, Matthew, the publican, would not have become an Evangelist, and Paul, the persecutor, an Apostle in the service of the Church.