St. Thomas Aquinas: On the existence of angels and on guardian angels

What are angels and how do we know of their existence?

Thomas gives an argument that the perfection of the universe requires the existence of intellectual creatures. Since God intends the good for His creation, he intends that it be like Himself. And since an effect is most like its cause when it shares with it the feature whereby it was caused, God's creation must contain something with intellect and will since that is how God creates, i.e. by first knowing it and loving it into being.

Hence the perfection of the universe requires that there should be intellectual creatures. Now to understand cannot be the action of a body, nor of any corporeal power.... Hence the perfection of the universe requires the existence of an incorporeal creature. (ST Ia 50, 1)

However, since humans are intellectual creatures, as he indicates at the end of this very argument, the need for some intellectual creatures is not sufficient to give us knowledge of the existence of purely intellectual creatures which the angels are.

Since Sacred Scripture does speak definitively about the existence of angels, it belongs to Sacred Doctrine, i.e. theology, to treat of angels in a truly scientific manner. The divine science has the intellectual tools (faith in Scripture) to establish both the fact of angels and their nature (ST Ia, 1, 3). Having accepted on faith that angels exist, or taking their existence to be purely hypothetical, one can still draw certain philosophical conclusions about their nature. Thomas' words in the Summa are an excellent guide for how one can think clearly about the angelic hosts.

James Collins, The Thomistic Philosophy of

the Angels, a Dissertation,

(Washington, D.C.: Catholic University Press, 1947)

Summa Theologiae > First Part >Question 113. The guardianship of the good angels

Article 1: It is written (Psalm 90:11): "He hath given His angels charge over thee, to keep thee in all thy ways."

It is manifest that as regards things to be done human knowledge and affection can vary and fail from good in many ways; and so, it was necessary that angels should be deputed for the guardianship of men, in order to regulate them and move them to good.

By free-will man can avoid evil to a certain degree, but not in any sufficient degree; forasmuch as he is weak in affection towards good on account of the manifold passions of the soul. Likewise, universal natural knowledge of the law, which by nature belongs to man, to a certain degree directs man to good, but not in a sufficient degree; because in the application of the universal principles of law to particular actions man happens to be deficient in many ways. Hence it is written (Wisdom 9:14): "The thoughts of mortal men are fearful, and our counsels uncertain." Thus, man needs to be guarded by the angels.

S. Therese of the Child Jesus and of the Holy Face, Virgin & Doctor (Monastic Diurnal LeBarroux)

The Liturgy of the Hours uses the Common of Virgins or of Doctors for this Memorial, but the Monastic Diurnal from LeBarroux provides these hymns.

Vespers

Nomen decusque concinant
Teresiae almae virginis

Qui sancta divi Parvuli
Credunt amantque munera.

Carmeli summos vertices
Patrona Mater deligit:
Teresia illuc advolat,
Sponsi premens vestigial.

Afflata Jesu numine
Secreta pundit gratiae;
Magistra mundo simplices
Infantium docet vias.

Virtutis ipsa flosculos
Olent sacrata limina,
Quae casta virgo, ut angelus
Immissus e caelo, colit.

At jubilum non exprimit
Omnes amoris impetus;
Nec septa magnos claudere
Eius valent anhelitus.

Laus, honor, virtus, Gloria
Deo Patri et Filio,
Sancto simul Paraclito
In saeculorum saecula.
Amen.

Let us sing the name and honor of Therese the loving virgin, who trusted and loved the holy gifts of the divine Child. Her patron Mother loved the lofty heights of Carmel: there Therese flew, following in the steps of here Spouse. Stirred by the Spirit of Jesus she revealed the secrets of grace; she revealed the secrets of grace; a doctor she taught the world the simple way of the child. The little flowers of her virtue perfumed the holy doors of where she lived, a chaste virgin, sent like a angel from heaven. But joy could not wholly express all the power of her love; nor could the cloister enclose such blazing love. Laud, honor, might, glory to God the Father and the Son, and to holy Paraclete, for ever and ever. Amen.

Lauds

Immensa Christi caritas

Maiora cogit aggredi

Apostolorum et Martyrum

Actam corona viginum.

Optans amóris víctima

Ex igne adúri mlstico,

Sponsum precátur últimas

Flammas vorántes éxcitet.

Aeternitátis núntia

Optáta mors iam pérvenit:

Hac íngemens : Te díligo !

Terésia ad Christum émigrat.

Caeléstibus nunc gáudiis

Fruens, ab arce síderum,

Quas lárgiter promíseras,

Rosas meménto spárgere.

Tu corde Rex mitíssime,

Qui párvulis regnum paras,

Nos hanc secútos ingredi

Prasta beáta hmina.

Laus, honor, virtus, glória

Deo Patri et Filio,

Sancto simul Paráclito

In saculórum sécula. Amen.

The immense charity of Christ pressed this virgin adorned with a crown to climb to the height of the Apostles and martyrs. Desiring to be a victim of love, she was consumed by the mystical fire, she prays her groom to stir up the flames which devour her. The herald of eternity, the longed- for death now comes: She sighs ‘I love you!’ Therese is brought to Christ. You now tasting the celestial joys of heaven from the castle of the stars, remember to spread the abundant roses that you have promised.  And you, King of a most gentle heart, prepare a kingdom for the little ones, bring us who have followed this saint to a blessed entrance (into heaven).  Laud, honor, might, glory to God the Father and the Son, and holy Paraclete, for ever and ever. Amen.

S. HIERONYMI, PRESBYTERI ET ECCLESIÆ DOCTORIS

Ad Laudes matutinas et Vesperas: novus

Festíva cánimus laude Hierónymum,

qui nobis rádiat sidus ut éminens

doctrínæ méritis ac simul áctibus

  vitæ fortis et ásperæ.

Hic verbum fídei sánctaque dógmata

scrutándo stúduit pándere lúcide,

aut hostes, véhemens ut leo, cóncitus

  acri voce reféllere.

Insúdans álacer prata viréntia

Scriptúræ cóluit cælitus éditæ;

ex his et lócuples dúlcia prótulit

  cunctis pábula grátiæ.

Desérti cúpiens grata siléntia,

ad cunas Dómini pérvigil ástitit,

ut carnem crúcians se daret íntime

  Patri munus et hóstiam.

Tanti nos, pétimus te, Deus óptime,

doctóris précibus dírige, cónfove,

ut lætas líceat nos tibi in ómnia

  laudes pángere sæcula. Amen.

With festive praise we sing of Jerome, the star who shines upon us, eminent in his worthy teaching and also by the deeds of his brave and austere life.  This man by his searching study clearly interpreted the word of faith and holy dogma, and with the strength of a lion he refuted sharply his enemies. In the sweat of his brow he carefully cultivated the green pastures of Scripture given by heaven; and from this source he richly produced for all the sweet food of grace. Desiring the pleasing silence of the desert, he stood watch at the cradle of the Lord, that crucifying his flesh he might from his heart offer himself as a gift and sacrifice to the Father. We ask you, O great God, by this doctor’s prayers, direct us and support us, that we may joyfully sing praises to you, throughout all ages. Amen.

Common of Doctors:

Lauds: Novus

Doctor ætérnus cóleris piúsque,

Christe, qui leges áperis salútis,

verba qui vitæ mérito putáris

  solus habére.

Teque clamámus, bone Pastor orbis,

cælitus semper solidásse Sponsæ

verba, constánter quibus illa mundo

  lumen adésset.

Ipse quin præbes fámulos corúscos,

áureas stellas velut emicántes,

certa qui nobis réserent beátæ

  dógmata vitæ.

Unde te laudes récinant, Magíster,

Spíritus fundis bona qui stupénda

ore doctórum, tua quo poténter

  lux patet alma.

Quique nunc iustus celebrátur, instet

ut tuam plebem per amœna lucis

des gradi, donec tibi dicat hymnos

  lúmine pleno. Amen.

O Christ, eternal and holy teacher, you are worshiped, who reveal the laws of salvation, you alone are understood to have the words which lead to a worthy life. We cry to you, heavenly Good Shepherd of the world, always to confirm the words of your Bride the Church, through which she is the light to the world.  You make your servants shine like brilliant golden stars, which reveal to us the doctrine of a blessed light. For this, O Master, they sing your praises, you who pour upon us the wonderful goods of the Spirit through the mouth of teachers by whom gracious light is powerfully revealed.  Now this just teacher is celebrated, who urges that you grant your people to advance by the pleasure of light until they, filled with light, may sing hymns to you. Amen.

Office of Readings and II Vespers: Novus

Ætérne sol, qui lúmine

creáta comples ómnia,

supréma lux et méntium,

te corda nostra cóncinunt.

Tuo fovénte Spíritu,

hic viva luminária

fulsére, per quæ sæculis

patent salútis sémitæ.

Quod verba missa cælitus,

natíva mens quod éxhibet,

per hos minístros grátiæ

novo nitóre cláruit.

Horum corónæ párticeps,

doctrína honéstus lúcida,

hic vir beátus splénduit

quem prædicámus láudibus.

Ipso favénte, quæsumus,

nobis, Deus, percúrrere

da veritátis trámitem,

possímus ut te cónsequi.

Eternal Sun, you fill all creation with light, the supreme light of minds, our hearts sing to you.  By your loving Spirit, let flow living lights through which the paths of salvation to the world are opened. The words sent from heaven, what natural reason demonstrates through these ministers of grace glow with a new light. Partaking in their reward, dignified by brilliant teaching, this blessed man shone forth, whose praises we proclaim. With his favor, we ask, O God, that we may run the race: give to us the path of truth that we may come to you.

Homily by S. Jerome: Bk. 1. Comm. on Matt. Ch. 5

SALT is what the Apostles and Doctors are called; for with them is the whole human race seasoned. But if the salt has lost his savor, wherewith shall it be seasoned? If a doctor shall err, by what other doctor shall he be corrected? He is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. The example is taken from farm work. For although salt is necessary for seasoning food and preserving meat, it yet is of no use for anything else.

WE read in Scripture that certain cities were sown with salt, by avenging conquerors, so that nothing would grow in them. Then let doctors and bishops beware, and let them see that the powerful are powerfully tormented; and that there is no remedy, but that the ruin of the great leads to hell. Ye are the light of the world. A city that is set on an hill cannot be hid; neither do men light a candle, and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house.

HE teaches boldness in preaching, lest the Apostles should shrink back through timidity, and be like candles under a bushel: but let them come forth freely, and let them proclaim upon the housetops what they have heard in closets. Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. Either that he would fulfil what had been prophesied of him by others; or else that he would fulfil by his preaching those things that had been incomplete and imperfect on account of the weakness of the hearers, taking away wrath, forbidding the tooth for a tooth, and condemning the hidden lust of the heart.

TILL heaven and earth pass. A new heaven and a new earth are promised unto us, which the Lord God will make. Then if the new ones are to be created, then it follows that the old ones will pass away. But from what follows: One jot or one tittle shall in no wise pass from the law, till all be fulfilled; it is shown from the example of a letter, that even that which seems least in the law is full of spiritual mysteries, and that all is gathered up in the Gospels.

St. Cyril of Alexandria: Commentary on Luke 16: 19-31

"Lazarus then, He says, was carried by the holy angels unto Abraham's bosom: but the rich man died and was buried." For to that rich man who had shewn himself harsh and unmerciful the separation from the body was death. For he was going from pleasure to torment: from glory to shame: from light to darkness. Such were the things that the rich man must suffer, who had been voluptuous, and close-handed, and unready for mercy. And to torment him the more now that he dwells in Hades, he beheld, it says, Lazarus in the bosom of Abraham: and made supplication that he might be sent to drop a little water upon his tongue: for he was tormented, it says, as in a fierce flame. And what reply does the patriarch Abraham make? "Son, you received your good things in your life: and Lazarus his evil things." You were enamored, He says, of these temporal things; you were clad in fine linen and purple; you were boastful and haughty; all your time was spent in luxury; you offered up your wealth to your appetite and to flatterers; but you never once called to mind the sick and sorrowful: you had no compassion on Lazarus when you saw him thrown down at your portals. You beheld the man suffering incurable misery, and a prey to intolerable griefs: for two maladies at once possessed him, |each worse than the other, the cruel pain of his ulcers, and the want of the necessaries of life. The very beasts soothed Lazarus, because he was in pain; "the dogs licked his sores," but you were more hard-hearted than the beasts. "You have received therefore, He says, your good things in your life, and Lazarus his evil: and now here he is comforted, and you are tormented;" and, as the sacred Scripture says, "they shall have judgment without mercy who have wrought no mercy." You would have been a partner with Lazarus, and a portion of his consolation would have been given you by God, if you had admitted him to be a partner of your wealth. But this you did not do, and therefore you alone are tormented: for such is the fitting punishment of the unmerciful, and of those whose mind feels no sympathy for the sick.

Let us therefore make for ourselves friends of the unrighteous mammon: let us listen to Moses and the prophets calling us unto mutual love and brotherly affection: let us not wait for any of those now in Hades to return hither to tell us the torments there: the sacred Scripture is necessarily true: we have heard, that "Christ shall sit upon the throne of His glory to judge the world in righteousness, and that He shall set the sheep indeed on His right hand, but the goats on His left. And to those on His right hand He shall say, Come, you blessed of My Father, inherit the kingdom prepared for you from before the foundations of the world: for I was hungry, and you gave Me to eat; and thirsty also, and you gave Me to drink: I was naked, and you clothed Me; in prison, and you came unto Me." But upon those upon the left hand He shall lay a heavy condemnation, saying, "Go to the eternal fire prepared for the devil and his angels." And the charge against them is, that they have done the very opposite of that for which the saints were praised. "For I was hungry, and you gave Me not to eat; and thirsty, and you gave Me not to drink: for inasmuch as you did it not, He says, to one of these little ones, you did it not to Me."

St. Bonaventure, Sermon 6 Annunciation (Office of Our Lady, 1959)

The courage of the Virgin is more blessed than that of all the heroines of the Old Testament.

We see from our reading that in scriptural times three things in women were regarded by men as blessings: that beautiful thing physical integrity, the gift of fruitfulness, and courage. The Virgin Mary, we find, was three times declared blessed—by the archangel Gabriel, by St. Elizabeth and by holy Simeon—because she possessed these three qualities to an eminent degree. There was reason and order in that. It was fitting that an angel should remark on the boon of her virginity; the pregnant Elizabeth was the right sort of person to praise her fruitfulness; Simeon, an upright man, could appreciate the brave and manly element in her conduct.

Notice that courage has three degrees. The first of them enables us to master an opponent when he is in flight. In that respect Jahel was called blessed, because when Sisara, the prince of the Madianites, was running away, she smote him and killed him. The second degree of courage enables us to worst our enemy when he attacks us. In that sense Judith was said to be blessed for cutting off the head of Holofernes. Courage of the third degree gives us the victory over an adversary who is already our master: and that was the sense in which the glorious Virgin was pronounced blessed by Simeon. Simeon blessed them, and said to Mary: As for thy own soul, it shall have a sword to pierce it. His prophecy was fulfilled in that combat between Christ and the Devil in which Christ suffered physical death and the blessed Virgin was pierced and wounded spiritually, thereby winning the supreme victory and displaying the supreme extent of courage. It takes more courage to bear a wound quietly than to inflict one: a woman who can bear to see her son hanging on a cross is braver than one who kills an enemy with her own hands. Blessings, then, to Jahel for her victory over the fugitive Sisara; blessings and more blessings to Judith for her triumph over Holofernes the aggressor; blessings above all to the Virgin Mary, for she vanquished the world and the Devil who crucified her Son and pierced her soul to its depths.

If, then, we refuse to do as the Virgin did—if we will not play the man and fight—that is, if we neglect to mortify our bodies, through which the Devil strives to make us his prisoners and reduce us to slavery—then of necessity the Lord's curse must rest upon us: Cursed the man who goes about the Lord's work grudgingly, nor with blood stains his sword.

Alcuin Reid: SPIRITUAL CONFERENCES ON THE MONASTIC OFFICE GIVEN AT THE AD FONTES SUMMER SCHOOL IN KRAŽIAI, LITHUANIA, 2013 & 2014

 After Friday Vespers:

Dirigatur, Domine, oratio mea; sicut incensum in conspectu tuo. This short verse and response that occur before the Magnificat in ferial vespers have a lot to teach us.

I come to the Divine Office with “my prayer” – perhaps with my heart full of joy at the mercy of God I have experienced and the blessings I have been given. Perhaps, more often, I arrive with a heart that is tired because of so many things – concerns and worries, the burdens of each day and even of the days ahead. I may even come with a heart that is wounded, or scarred by sin.

In praying the Divine Office all and any of these realities can be transformed into prayer. I can ask the Lord to take the prayers of my heart and make them like incense in his sight: a sweet-smelling offering that rises heavenward.

This is what the solemn celebration of Lauds and Vespers so beautifully celebrates in its use of incense.

But it celebrates something more. The incense is used ritually. It is used hierarchically. It is used ecclesially.

And so too, our prayers which we ‘send up to heaven’ with the incense are no longer ours. They become the Church’s prayer. The Church gives them wings, as it were. 

Let us not underestimate this. The Divine Office forms a large part of the Church’s Sacred Liturgy – even if we must pray it by ourselves. In taking my place in celebrating it I, and my prayers, are no longer simply my own. They become part of the Church’s prayer. And I place myself at the service of the Church by giving voice to her prayers also.

This commercium, this exchange, is integral to praying the Sacred Liturgy and is particularly poignant in the Divine Office. From it we each have much to gain.

Dom Hubert van Zeller: THE PRAYER OF PETITION (We Die Standing Up)

Dom Hubert van Zeller: THE PRAYER OF PETITION (We Die Standing Up)

It is very easy to become snobbish in prayer and look down upon asking God for things. St. Thomas gives the lie to this attitude of mind when he defines prayer as "an activity of the practical intellect chiefly consisting in petition". He is not talking here of contemplation, nor is there any discussion as to what is the highest form that prayer can take. He is merely saying that when you get down to it prayer is asking. And when you think of it—as when you think of most of St. Thomas's startling statements—it must be. Prayer is the human mind looking for something in the direction where it knows that something to be. Even if the soul is only exposing its miseries there is the implied cry for help. And this is asking. If it is expressing sorrow for sin there is the implied cry for pardon. Gratitude and praise are perhaps the most selfless forms of prayer, but even here we are asking God to listen.

Another form of snobbishness in prayer is shown in the idea that when asking for things we are necessarily displaying too much activity for the requirements of pure prayer. This is of course sheer rubbish. For one thing the activity of suffering, or delighting, or sneezing, doesn't interfere with pure prayer, so why should praying? For another thing, except in the case of certain supernatural states of prayer, activity of some sort is essential. Read again the definition of St. Thomas quoted above. The same saint, in another place, calls prayer "an activity of the virtue of religion". It is bustle, not activity, that militates against the serenity required for interior prayer, and then only the kind of bustle that is admitted in the will. If all operation were to cease there would be no response to the action of grace, there would be no expression of the virtue of religion. The very word "ex-pression" connotes a going out, a pro-pulsion towards something.

Not only is prayer an activity of religion but it is, because it regards God directly, the best act. It is higher than the act of charity towards one's neighbor because it is the expression of one's charity towards Cod. Consequently, any act performed prayerfully—whether related to one of the virtues or not—becomes an act of virtue. Recreations, undertakings, human relationships—not to mention the more obvious things like sufferings, misunderstandings, loneliness and doubt— acquire a sacred character under the cover of prayer. Caussade's illuminating phrase "the sacrament of the present moment" means precisely this. The human will directed towards God, recognizing its dependence upon Cod, intent upon performing all that the perfect service of God involves . . . this, although it be wordless, is the attitude of mind which we associate with perfect prayer. And who would say that petition was not compatible with such a disposition?

Unless the place of petition is allowed and even assured in all but the purely passive and extraordinary prayers there is the danger of divorcing prayer from life. The mistake is common enough of thinking that prayer is a thing apart, a sanctifying exercise to be tacked on to everyday existence but in no way related to the course and character of every happening. The function of prayer is not primarily to help in the ordering of our lives. Its primary function is to give glory to Cod. But the more it is part of our lives the better.

There is this also to be considered, that where other activities of religion may express one or other of its virtues, prayer —in its most generous form at any rate—expresses them all. To service, to justice, to penance there is in prayer the added and all blessed quality of love. Who ever heard of a love that was too proud to ask?

The saints? Did they ask for things from God? Certainly, they did, that is why people asked them for their prayers. That is why we ask them now to pray whenever we want anything. Ah, you will say, but that is different: they may have asked on behalf of others but surely it is unworthy to think of them as asking for what they themselves wanted. Not at all. They asked for what they wanted most, but then what they wanted most was not what we want most: they asked for Cod's will. They hungered for more and more and more of God.

And what is more, they got what they wanted. Following their lead and the Gospel injunction we can, in our prayer, do worse than "seek first the Kingdom of God", and we shall find that all these things which we ask for shall be added to us. All these things? Why not, if they are things which are to our soul's health?

"Ask of the gods," says Socrates, "only for good things." This is sound enough as far as it goes. Christ goes farther than Socrates. "Ask for anything in my name," says Christ, "and it shall be given to you." Anything. But particularly for the Father's will. Anyway ask.

Ordinariate: Solemnity: Our Lady of Walsingham (24 September)

Collect

O LORD God, in the mystery of the incarnation Mary conceived thy Son in her heart before she conceived him in her womb: grant that, as we, thy pilgrim people, rejoice in her patronage, we also may welcome him into our hearts, and so, like her, be made a holy house fit for his eternal dwelling; we ask this through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, for ever and ever. Amen.

A reading from the prayers and meditations of St. Anselm

Mary, great Mary, most blessed of all Marys, greatest among women, great Lady, great beyond all measure, I long to love you with all my heart, I want to praise you with my lips, I desire to venerate you in my understanding, I love to pray to you from my deepest being, I commit myself wholly to your protection.

Heart of my soul, stir yourself up as much as ever you can (if you can do anything at all), and let all that is within me praise the good Mary has done, love the blessing she has received, wonder at her loftiness, and beseech her kindness; for I need her defense daily, and in my need I desire, implore, and beseech it, and if it is not according to my desire, at least let it be above, or rather contrary to, what I deserve.

Queen of angels, Lady of the world, Mother of him who cleanses the world, I confess that my heart is unclean, and I am rightlv ashamed to turn towards such cleanness, but I turn towards it to be made clean, in order to come to it, Mother of him who is the light of my heart, nurse of him who is the strength of my soul, I pray to you with my whole heart to the extent of my powers. Hear me, Lady, answer me, most mighty helper; let this filth be washed from my mind, let my darkness be illuminated, my luke warmness blaze up, my listlessness be stirred. For in your blessed holiness you are exalted above all, after the highest of all, your Son, through you omnipotent Son, with your glorious Son, by your blessed Son. So as being above all after the Lord, who is my God and my all, your Son, in my heart I know and worship you, love you and ask for your affection, not because of my imperfect desires, but because it belongs to your Son to make and to save, to redeem and bring back to life.

Mother of the life of my soul, nurse of the redeemer of my flesh, who gave suck to the savior of my whole being — but what am I saying? My tongue fails me, for my love is not sufficient. Lady, Lady, I am very anxious to thank you for so much, but I cannot think of anything worthy to say to you, and I am ashamed to offer you anything unworthy. How can I speak worthily of the mother of the Creator and Savior, by whose sanctity my sins are purged, by whose integrity incorruptibility is given me, by whose virginity my soul falls in love with its Lord and is married to its God. What can I worthily tell of the mother of my Lord and God by whose fruitfulness I am redeemed from captivity, by whose child-bearing I am brought forth from eternal death, by whose offspring I who was lost am restored, and led back from my unhappy exile to my blessed homeland.

R Blessed is the holy Virgin Mary, and most worthy of all praise; * through her has risen the Sun of Justice, Christ our God, by whom we are saved and redeemed. V Let us joyfully celebrate this feast of the Blessed Virgin Mary, * Through her has risen the Sun of Justice, Christ our God, by whom we are saved and redeemed.

St. Thomas Aquinas: Commentary on the Psalms: 23

On the first day of the sabbath

This psalm On the first day of the sabbath commemorates those things which pertain to the first day of the week, that is to say, the Lord's day.

Now, three things were done on this day, namely the creation of the world, the production of light, and the resurrection of Christ, as (the latter) is related in the Gospel of Matthew 28. Consequently, the Psalmist treats of these things, namely of the power of the Creator, and the glory of he who rises from the grave.

Consequently, this psalm is divided into three parts. In the first, he sets down the whole of His dominion. In the second, he sets down or shows the way in which men come near to God, at, Who shall ascend. In the third, he proclaims the future worship of God.

Concerning the first part, he does two things. First, he shows that God's dominion is universal, and second, sets down a sign or cause, at, For he hath founded it upon the seas.

Or (this psalm could be considered) in the following fashion: (the Psalmist) treats of three things in this psalm (namely) of creation, illumination, at, Who shall ascend, and the resurrection, or of the glorification of the one who rises from the grave.

Concerning the first (of these), he does two things. First, he sets down the Creator's power, and second, supplies a reason, at, For he hath founded it upon the seas.

With respect to the first, there were some who (argued that) divine providence does not extend to corruptible things, but only to the heavens.  The Psalm (however) states (that) "You assume this falsely" because The earth is the Lord's, namely, the element itself over which He has power.

Or (it could be said that) The earth (refers to) the church, which is good earth that yields much fruit.

In the second way, the world is said to be of God, namely (as) our earthly dwelling place. And all they that dwell therein, namely all its inhabitants; Psalm 9: "He shall judge the world in equity, and the people in justice"; Isaiah 45: "Not in vain have I created it", namely the earth, "I formed it to be inhabited."

But some say that God's providence does not (extend to) earthly things.

Contrary to this (position is the fact that) the disposition of the waters to the earth is a sign of great providence, because light elements ought to be above (those which are) heavier. In a like manner, therefore, just as air surrounds water, so too ought water to surround earth. The philosophers assign many causes to this phenomenon. But the (true) cause is divine providence so that there be a habitation for man and the animals. Hence when Moses, at the beginning (of Scriptures, in "Genesis") sets down the creation of things, he described the earth first as formless. Hence, "The earth was void", that is formless, "and empty" of trees. In this way he describes it (the earth as) surrounded or covered by water, "And darkness", that is water, "was upon the face of the deep", that is upon the earth, "And the spirit of the Lord", that is air, moved over the waters.

Who shall ascend? as if to say,

The innocent he first shows in general, and second in particular, at, This is the generation. Concerning the former, he does two things. First, he sets forth their merit, and second, their reward, at, He shall receive.

With respect to merit, there is (that) one which pertains to the innocence of deed. Hence he says, The innocent in hands; Job 22: "The innocent shall be saved, and he shall be saved by the cleanness of his hands"; Psalm 25: "I have walked in my innocence." And then there is another (kind of merit) which pertains to the purity of heart. With respect to this, he states the a clear heart is kept from interior desires. Hence he says And clean of heart: Matthew 5: "Blessed are the clean of heart, for they shall see God."

Again, from all desire of temporal things, Who hath not taken his soul in vain, that is, who has not poured his soul out upon vain things, or does not vainly boast concerning (his) powers (or abilities), or does not allow his sensuality to arrive at (the point of) the consent to sin.

Jerome has, "Who do not exalt in vain (things)," because from the cleanness of (their) heart, they take pride in some people; Psalm 130: "Lord, my heart is not exalted."

He shall receive. Here he describes the reward, which consists in two things, namely in the acquiring of good things - He shall receive a blessing, that is, good things from God; Proverbs 10: "The blessing of the Lord upon the head of the just"; 1 Peter 3: "Unto this are you called, that you may inherit a blessing." And second, in freedom from evil things. Hence he says, And mercy from God his savior, who he frees from misery.

St. Tomas Aquinas: Commentary on the Psalms: 10

This psalm can be explained literally of David, or mystically of Christ, or allegorically. Morally it concerns the just man, and heretics, as the Gloss explains.

Therefore, David first sets forth his confidence, In the Lord I put my trust: as liberated by God's righteous judgment, weighing sinners down and lifting up the poor.

Some people counseled David when he was fleeing so that he would go to a fortified place and indeed to the mountains; or, so that he would hide there as a sparrow would. For (what reason)? Lo, the wicked have bent their bow, etc. This can be explained in two ways. First, so that these words are not David's, but (instead are those) of others: and so, Get thee away, because They (the wicked) have bent their bow. Or, (second), these words are David's, as if he were saying, In the Lord I put my trust:...for they have bent their bow, they have prepared their arrows etc. And (with respect to the second of these), he does three things. First, he sets forth their perverse solicitude, second, their perverse intention, at, to shoot, and third, their unjust activity, at, For, they have destroyed the things which thou hast made.

(This could also be said) mystically of Christ. And so, "I, the Christ, In the Lord I put my trust: how, then, do you, the pharisees, say...get thee away...to the mountain, that is, to the observances of the law given on Mount Sinai. Deuteronomy 33:2: The Lord came from Sinai, and from Seir he rose up to us; and unless you do this, Lo, the wicked have bent their bow etc, that is, they have readied themselves to kill you and your disciples; For they have destroyed the things which thou hast made, that is, they have killed.

For, lo, the wicked, that is the heretics, Have bent their bow, that is, have drawn (or "turned") sacred scripture towards themselves, just as those who aim a bow: They have prepared their arrows, eloquence full of poison, In the quiver, that is, in memory and knowledge: Jeremiah 5:16: Their quiver is as an open sepulcher. To shoot the upright of heart, that is the just, In the dark, that is, deceitfully: Jeremiah 9:8: Their tongue is a piercing arrow.

"These (wicked men) have acted so; but what does the just Lord, seeing this, do in his might?" Jeremiah 33:16: This is the name that they shall call him, The Lord our just one. He answers (his) question, and sets down what the just one does. First, (he sets forth) his judicial power, or the rank of the judge, second, the judge's examination, at, His eyes, and third, the condemnation of those closely examined, at, He that loveth iniquity.

If a judge always punishes, he is cruel; if he always pardons, he is remiss. God, however, both pardons and punishes; for that reason, the judgment seat of mercy has a place, and this is the temple.

His eyelids examine the sons of men. By eyelids is signified discernment, for just as the eyelids direct the sight of the eye, so too does discernment regulate human wisdom. Sometimes he punishes, other times he spares, sometimes he gives kindnesses, and at other times he bears (these gifts) away.

He examines the sons of men, because by these very (examinations), some are made better, while others (are made) worse; or, by the scriptures, some are made better, others worse: for some understand (scriptures) well and are not tired (by the effort), but are engaged busily (by them), while the evil do the contrary.

He shows that as much as it is on the part of God, He is not the ruin of wicked (men), but rather (this ruin) is on our part; whence he says, He that loveth iniquity, that is, sin: John 3:20: Every one that doth evil, does iniquity, because sin is iniquity. (Such a person) hates his own soul: Wisdom 16:14: A man through malice hates his own soul.

But it is asked, how could anyone hate himself?

It is to be said that the sinner after a fashion hates himself; but simply (speaking), no one hates himself: Ephesians 5:29: No man ever hates his own flesh.

But that the evil hate themselves in a way, and that even the good hates themselves after a fashion, is made clear in this way: Our soul has two faces (so to speak); one turned to God in accordance with reason, the other turned to flesh in accordance with the sensitive nature, which comprehends things in so far as they are bodily. And as everything delights in its proper good, so too does man delight in that which he considers to be his soul. Sinners consider their soul to be that which they principally aspire after. For everything is (identified with) that which is pre-eminent in it, just as a king is his kingdom, or his rule. Therefore, the former having a sensitive nature delight in it; however, the latter, having an intellectual nature, love it. And so, no one hates his soul insofar as it is that which he principally considers. The good, therefore, hate their souls with respect to its sensitive nature, while the evil hate its intellectual aspect.

St. Pius of Pietrelcina: Common of Pastors: For a Priest (Also St. Vincent de Paul Friday)

St. Pius of Pietrelcina: Common of Pastors

Lauds: Orderic Vitalis (1075 – c. 1142)

As Oderic Vitalis noted, history should be sung like a hymn in honor of the creator God

(Ancient and Medieval Memories: Studies in the Reconstruction of the Past, Janet Coleman)

Inclitus rector pater atque prudens,

cuius insígnem cólimus triúmphum,

iste conféssor sine fine lætus

  regnat in astris.

Inclitus rector pater atque prudens,

cuius insígnem cólimus triúmphum,

iste conféssor sine fine lætus

regnat in astris.

Ipse dux clarus fuit et magíster,

éxhibens sacræ documénta vitæ

ac Deo semper sátagens placére

péctore mundo.

Nunc eum nisu rogitémus omnes,

ábluat nostrum pius ut reátum,

et sua ducat prece nos ad alta

cúlmina cæli.

Sit Deo soli decus et potéstas,

laus in excélsis, honor ac perénnis,

qui suis totum móderans gubérnat

légibus orbem. Amen.

Great ruler and wise father, whose distinguished triumph we celebrate, this confessor rejoicing without end rules among the stars. He was a glorious leader and teacher, revealing evidence of a holy life, and striving ever to please God with a clean heart.  Now with all our strength let us all ask him that in his holiness to absolve our guilt and by his prayer lead us to the heights of heaven. Dignity and power to God alone and eternal praise and honor in the highest, who directs and governs the whole world by his laws. Amen.

Office of Readings 15^th Century

Christe, pastórum caput atque princeps,

géstiens huius celebráre festum,

débitas sacro pia turba psallit

  cármine laudes,

Hunc tibi eléctum fáciens minístrum

ac sacerdótem sócians, dedísti

dux ut astáret pópulo fidélis

ac bonus altor.

Hic gregis ductor fuit atque forma,

lux erat cæco, mísero levámen,

próvidus cunctis pater omnibúsque

  ómnia factus.

Christe, qui sanctis méritam corónam

reddis in cælis, dócili magístrum

fac sequi vita, similíque tandem

  fine potíri.

Æqua laus summum célebret Paréntem

teque, Salvátor, pie rex, per ævum;

Spíritus Sancti résonet per omnem

  glória mundum. Amen.

O Christ, Head and Prince of pastors, eager to celebrate the feast of this pastor, the holy band sings due praise with a holy hymn. Making for yourself a chosen minister, sharing in the priesthood, you made him a faithful leader and good provider to stand with the people. He was the leader of the flock and example for it, a light to the blind, relief to the wretched, a watchful father in all things and doing all things for all his people. O Christ, who rewards the saints in heaven with a merited crown, make us follow this teacher in an obedient life and at last reach the same end. May equal praise celebrate the highest Father and thee, O Savior, though the age; May the glory of the Holy Spirit resound throughout the whole world. Amen.

Vespers New: Dom Anselmo?



Vir celse, forma fúlgida
virtútis, hymnum súscipe,
qui iure dum te prædicat,
Dei canit magnália.

Qui sempitérnus Póntifex
stirpem Deo mortálium
revínxit, atque réddidit
paci novo nos fœdere,

Te fecit ipse próvidus
sui minístrum múneris,
Patri datúrum glóriam
eiúsque vitam plébibus.

Regális huius cúlminis
adéptus altitúdinem,
verbo fuísti et móribus
doctor, sacérdos, hóstia.

Locátus in cæléstibus,

sanctæ meménto Ecclésiæ,
oves ut omnes páscua
Christi petant felícia.

Sit Trinitáti glória,
quæ sancti honóris múnia
tibi minístro sédulo
dignis corónat gáudiis. Amen.

Noble man, shining example of virtue, receive the hymn, which while it rightly proclaims you sings the wonders of God. The eternal Pontiff united the race of men with God and gave us the new covenant of peace.  Providently he made you a minister of his gift, that glory be given to the Father and life to his People.  Having reached the height of this royal summit, you were in word and deeds, teacher, priest, sacrifice. Now in heaven, remember the holy Church that all the sheep may seek the happy pastures of Christ. Glory to the Trinity, who gave to you, a faithful minister, the gift of the honor of a saint and crowned you with deserved joys. Amen.