Saint Thomas Aquinas
In the footsteps of the Dumb Ox, we come to the Third Sunday in Advent:
Now, when John had heard in the prison the works of Christ,” &c. — S. Matt. xi. 2-4.
IN the preceding Gospel the Advent of Justice was treated of: in this Gospel the Advent of Grace is considered. Mention is here made of S. John Baptist, whose name is interpreted the grace of God; or, as he in whom the grace of God was. Four things are here spoken about S. John — (1) his imprisonment; (2) the question about the Advent of Christ by the disciples whom He sent; (3) the answer of the Lord; (4) the manifold commendation of John. He was praised chiefly on four accounts — (1) for the strength of his constancy; (2) for the rigour of his clothing; (3) for the dignity of his office; (4) for the holiness of his life. Firstly, when John had heard; secondly, “Who art thou;” thirdly, “Go and shew John again,” &c.; fourthly, “He began to say unto the multitudes concerning John.” And, again (1) of the commendation, “What went ye out into the wilderness to see? A reed shaken with the wind?” (2) “A man clothed in soft raiment.” (3) “Yea I say unto you, and more than a prophet.” (4) “This is he of whom it is written, Behold, I send My messenger before thy face,” &c. But afterwards it ought to be known concerning the bonds that three kinds of people are said to be in bonds. The godly are placed in the bonds of precepts; the impious, in the bonds of sinners; the condemned, in the bonds of the tormentors. Of the first, Ezekiel iv. 8, “Behold, I will lay bands upon thee.” Hos. xi. 4, “I drew them with the cords of a man; with bands of love.” Of the second, Prov. v. 22, “He shall be holden with the cords of his sins.” Isa. x. 4 (Vulgate), “That you be not bound down under the bond.” Of the third, Wisdom xvii. 2, “Fettered with the bonds of darkness.” S. Matt. xxii. 13, “Bind him hand and foot, and take him away and cast him into outer darkness.” The first bonds are to be sought for; the second bonds to be dissolved; and the third to be avoided. For three reasons the bonds of the teachers are to be embraced (1) because by them safety is obtained against all evil; (2) because he who is bound by them is protected by the wisdom of God; (3) because from them he goes forth to government. Of the first reason, Eccles. vi. 30, “Then shall her fetters be a strong defence.” Of the second reason, Wisdom x. 14, “And left him not in bonds.” Of the third reason, Eccles. iv. 14, “Because out of prison and chains sometimes a man cometh forth to a kingdom.” There are not only the bonds of preceptors to be embraced, but the bonds of sinners to be dissolved. For the sinner is bound with the chains of pride, of avarice, of luxury, and of an evil tongue. Of the first chain, Job xxxix. 5, “Who hath sent out the wild ass free? Or who hath loosed the bands of the wild ass?” By the wild ass pride is understood. Job xi. 12, “For vain man would be wise, though man be born like a wild ass’s colt;” whence the bands of the wild ass are the bands of pride. Of the second chain, Isa. v. 18, “Woe unto them that draw iniquity with cords of vanity.” Riches are vanity. Of the third chain, Prov. viii. 22, “Immediately he followeth her as an ox led to be a victim, and not knowing that he is drawn like a fool to bonds,” (Vul.), for the hands of a woman are the bonds that draw. Ecc. vii. 27, “And I find more bitter than death the woman whose heart is snares and nets, and her hands as bands.” These are the bonds that are to be dissolved. →']);" class="more-link">Continue reading
Our progress through Advent continues with the Angelic Doctor as our guide:
“For whatsoever things were written aforetime were written for our learning.”
Rom. xv. 4.
THE Apostle has taught us on the preceding Sunday to arise from the dead; on this day he teaches us towards what we ought to arise, for the Scripture, which our heavenly Master has given for us, is to be studied and read. And the Lord as a good Master was the more solicitous to provide us with the best writings, that He might make us perfectly instructed. “Whatever things,” He said, “were written, were written for our learning.” But these writings are comprised in two books that is to say, in the Book of Creation, and in the Book of Scripture.
The first book has so many creations: it has just so many most perfect writings, which teach the truth without a lie; hence, when Aristotle was asked whence he had learnt so many and so great things, answered, “From the things themselves, which know not how to deceive.” But they teach two things to be learned; and of the things which may be known four things are to be taught.
First, that there is a God; secondly, that this God is one; thirdly, that this God is triune; and, fourthly, that He is the highest good. For the world teaches by itself that it is His work. Wis. xiii. 5, “For by the greatness of the beauty, and of the creature, the Creator of them may be seen, to be known thereby.” Because they are one, and are preserved, in the same manner, they teach the unity of God; for, if there were many Gods, the world would have already been destroyed, since division is the cause of destruction.” S. Matt. xii. 25, “Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand.” For all things exist by number, weight, and measure; or, according to S. Augustine, “On the Trinity by mode, by species, and by order; so that they teach a three-fold Godhead.” Wis. xi. 21, “Thou hast ordered all things in measure, number, and weight.” Because all things are good, they teach that He is the highest goodness through Whom so many good things proceed. According to S. Augustine it is a great token of goodness that every creature conceives itself to be good; therefore, because God is good, so are we. About the actions to be done, in like manner, we are taught a four-fold lesson. God is to be obeyed, loved, feared, and praised. Of the first, we ought to obey God, for all things serve Him. Ps. cxlviii. 6, “He hath made a decree which shall not pass.” →']);" class="more-link">Continue reading
I can think of no finer guide for us as we proceed through Advent this year than the Angelic Doctor. Here is a sermon he wrote for the First Sunday in Advent:
“Behold, thy King cometh unto thee, meek,” &c. — S. Matt. xxi. 5.
THIS is a prophecy of the Advent of Our Lord Jesus Christ, about which there are three signs.
First, the dignity of Him Who is coming; secondly, the utility of His Advent; thirdly, the manner in which He came.
Of the first sign we read in the Gospel, “Thy King cometh;” a merciful King; a just King; a wise King; a terrible King; an omnipotent King; an eternal King. A merciful King in sparing; a just in judging; a good in rewarding; a wise in governing; an omnipotent King in defending the good; a terrible King in punishing the evil; an eternal King in ruling eternally, and in bestowing immortality. Of the first, Isa. xvi. 5, “And in mercy shall the throne be established.”
Of the second, Isa. xxxiv., “And behold, a King shall reign in justice;” Isa. xvi. 5, “And He shall sit upon it in truth in the tabernacle of David.”
Of the third, Ps. Ixxiii. 1, “Truly God, is good to Israel, even to such as are of a clean heart.”
Of the fourth, Jer. xxiii. 5, “I will raise unto David a righteous branch, and a King shall reign and prosper, and shall execute justice and judgment in the earth.”
Of the fifth, Esth. xiii. 9, “Lord, Lord, the King Almighty, for the whole world is in Thy power.”
Of the sixth, Wis. xi. 10, “As a severe King, Thou didst condemn and punish.”
Of the seventh, Jer. x. 10, ” But the Lord is the true God, He is the living God and an everlasting King ;” S. Luke i. 33, ” And of His Kingdom there shall be no end.”
Of the seven, collectively, 2 Macc. i. 24, “O Lord, Lord, God, Creator of all things, Who art fearful, and strong, and righteous, and merciful, and the only gracious King.” Wisdom in the Creator, mercy in the pitiful, goodness in the good, justice in the just, severity in the terrible, power in the powerful, eternity in the eternal. →']);" class="more-link">Continue reading
Article 1. Whether there is a Purgatory after this life?
Objection 1. It would seem that there is not a Purgatory after this life. For it is said (Apocalypse 14:13): “Blessed are the dead who die in the Lord. From henceforth now, saith the Spirit, that they may rest from their labors.” Therefore after this life no cleansing labor awaits those who die in the Lord, nor those who do not die in the Lord, since they cannot be cleansed. Therefore there is no Purgatory after this life.
Objection 2. Further, as charity is to an eternal reward, so is mortal sin to eternal punishment. Now those who die in mortal sin are forthwith consigned to eternal punishment. Therefore those who die in charity go at once to their reward; and consequently no Purgatory awaits them after this life.
Objection 3. Further, God Who is supremely merciful is more inclined to reward good than to punish evil. Now just as those who are in the state of charity, do certain evil things which are not deserving of eternal punishment, so those who are in mortal sin, at times perform actions, generically good, which are not deserving of an eternal reward. Therefore since these good actions are not rewarded after this life in those who will be damned, neither should those evil actions be punished after this life. Hence the same conclusion follows.
On the contrary, It is said (2 Maccabees 12:46): “It is a holy and wholesome thought to pray for the dead, that they may be loosed from sins.” Now there is no need to pray for the dead who are in heaven, for they are in no need; nor again for those who are in hell, because they cannot be loosed from sins. Therefore after this life, there are some not yet loosed from sins, who can be loosed therefrom; and the like have charity, without which sins cannot be loosed, for “charity covereth all sins” [Proverbs 10:12]. Hence they will not be consigned to everlasting death, since “he that liveth and believeth in Me, shall not die for ever” [John 11:26]: nor will they obtain glory without being cleansed, because nothing unclean shall obtain it, as stated in the last chapter of the Apocalypse (verse 14). Therefore some kind of cleansing remains after this life.
Further, Gregory of Nyssa [De iis qui in fide dormiunt] says: “If one who loves and believes in Christ,” has failed to wash away his sins in this life, “he is set free after death by the fire of Purgatory.” Therefore there remains some kind of cleansing after this life.
I answer that, From the conclusions we have drawn above (III, 86, 4-5; Supplement, 12, 1) it is sufficiently clear that there is a Purgatory after this life. For if the debt of punishment is not paid in full after the stain of sin has been washed away by contrition, nor again are venial sins always removed when mortal sins are remitted, and if justice demands that sin be set in order by due punishment, it follows that one who after contrition for his fault and after being absolved, dies before making due satisfaction, is punished after this life. Wherefore those who deny Purgatory speak against the justice of God: for which reason such a statement is erroneous and contrary to faith. Hence Gregory of Nyssa, after the words quoted above, adds: “This we preach, holding to the teaching of truth, and this is our belief; this the universal Church holds, by praying for the dead that they may be loosed from sins.” This cannot be understood except as referring to Purgatory: and whosoever resists the authority of the Church, incurs the note of heresy.
Reply to Objection 1. The authority quoted is speaking of the labor of working for merit, and not of the labor of suffering to be cleansed.
Reply to Objection 2. Evil has not a perfect cause, but results from each single defect: whereas good arises from one perfect cause, as Dionysius asserts [Div. Nom. iv, 4]. Hence each defect is an obstacle to the perfection of good; while not every good hinders some consummation of evil, since there is never evil without some good. Consequently venial sin prevents one who has charity from obtaining the perfect good, namely eternal life, until he be cleansed; whereas mortal sin cannot be hindered by some conjoined good from bringing a man forthwith to the extreme of evils.
Reply to Objection 3. He that falls into mortal sin, deadens all the good he has done before, and what he does, while in mortal sin, is dead: since by offending God he deserves to lose all the good he has from God. Wherefore no reward after this life awaits him who dies in mortal sin, whereas sometimes punishment awaits him who dies in charity, which does not always wash away the sin which it finds, but only that which is contrary to it.
Why did the Son of God have to suffer for us? There was a great need, and it can be considered in a twofold way: in the first place, as a remedy for sin, and secondly, as an example of how to act.
It is a remedy, for, in the face of all the evils which we incur on account of our sins, we have found relief through the passion of Christ. Yet, it is no less an example, for the passion of Christ completely suffices to fashion our lives. Whoever wishes to live perfectly should do nothing but disdain what Christ disdained on the cross and desire what he desired, for the cross exemplifies every virtue.
If you seek the example of love: Greater love than this no man has, than to lay down his life for his friends. Such a man was Christ on the cross. And if he gave his life for us, then it should not be difficult to bear whatever hardships arise for his sake.
If you seek patience, you will find no better example than the cross. Great patience occurs in two ways: either when one patiently suffers much, or when one suffers things which one is able to avoid and yet does not avoid. Christ endured much on the cross, and did so patiently, because when he suffered he did not threaten; he was led like a sheep to the slaughter and he did not open his mouth. Therefore Christ’s patience on the cross was great. In patience let us run for the prize set before us, looking upon Jesus, the author and perfecter of our faith who, for the joy set before him, bore his cross and despised the shame.
If you seek an example of humility, look upon the crucified one, for God wished to be judged by Pontius Pilate and to die.
If you seek an example of obedience, follow him who became obedient to the Father even unto death. For just as by the disobedience of one man, namely, Adam, many were made sinners, so by the obedience of one man, many were made righteous.
If you seek an example of despising earthly things, follow him who is the King of kings and the Lord of lords, in who are hidden all the treasures of wisdom and knowledge. Upon the cross he was stripped, mocked, spat upon, struck, crowned with thorns, and given only vinegar and gall to drink.
Do not be attached, therefore, to clothing and riches, because they divided my garments among themselves. Nor to honors, for he experienced harsh words and scourgings. Nor to greatness of rank, for weaving a crown of thorns they placed it on my head. Nor to anything delightful, for in my thirst they gave me vinegar to drink.
As a highly Pagan poet said to me: “The Reformation happened because people hadn’t the brains to understand Aquinas.”
A whole lifetime is far too short to survey the intellectual and spiritual riches left to us by Saint Thomas Aquinas. He is best studied bite sized chunk by bite sized chunk. Here is such a chunk that I think is useful as a guide to Catholic bloggers:
Article 4. Whether a man is bound to correct his prelate?
Objection 1. It would seem that no man is bound to correct his prelate. For it is written (Exodus 19:12): “The beast that shall touch the mount shall be stoned,” [Vulgate: ‘Everyone that shall touch the mount, dying he shall die.’] and (2 Samuel 6:7) it is related that the Lord struck Oza for touching the ark. Now the mount and the ark signify our prelates. Therefore prelates should not be corrected by their subjects.
Objection 2. Further, a gloss on Galatians 2:11, “I withstood him to the face,” adds: “as an equal.” Therefore, since a subject is not equal to his prelate, he ought not to correct him.
Objection 3. Further, Gregory says (Moral. xxiii, 8) that “one ought not to presume to reprove the conduct of holy men, unless one thinks better of oneself.” But one ought not to think better of oneself than of one’s prelate. Therefore one ought not to correct one’s prelate.
On the contrary, Augustine says in his Rule: “Show mercy not only to yourselves, but also to him who, being in the higher position among you, is therefore in greater danger.” But fraternal correction is a work of mercy. Therefore even prelates ought to be corrected.
I answer that, A subject is not competent to administer to his prelate the correction which is an act of justice through the coercive nature of punishment: but the fraternal correction which is an act of charity is within the competency of everyone in respect of any person towards whom he is bound by charity, provided there be something in that person which requires correction.
Now an act which proceeds from a habit or power extends to whatever is contained under the object of that power or habit: thus vision extends to all things comprised in the object of sight. Since, however, a virtuous act needs to be moderated by due circumstances, it follows that when a subject corrects his prelate, he ought to do so in a becoming manner, not with impudence and harshness, but with gentleness and respect. Hence the Apostle says (1 Timothy 5:1): “An ancient man rebuke not, but entreat him as a father.” Wherefore Dionysius finds fault with the monk Demophilus (Ep. viii), for rebuking a priest with insolence, by striking and turning him out of the church.
Reply to Objection 1. It would seem that a subject touches his prelate inordinately when he upbraids him with insolence, as also when he speaks ill of him: and this is signified by God’s condemnation of those who touched the mount and the ark.
Reply to Objection 2. To withstand anyone in public exceeds the mode of fraternal correction, and so Paul would not have withstood Peter then, unless he were in some way his equal as regards the defense of the faith. But one who is not an equal can reprove privately and respectfully. Hence the Apostle in writing to the Colossians (4:17) tells them to admonish their prelate: “Say to Archippus: Fulfil thy ministry [Vulgate: ‘Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.’ Cf. 2 Timothy 4:5.” It must be observed, however, that if the faith were endangered, a subject ought to rebuke his prelate even publicly. Hence Paul, who was Peter’s subject, rebuked him in public, on account of the imminent danger of scandal concerning faith, and, as the gloss of Augustine says on Galatians 2:11, “Peter gave an example to superiors, that if at any time they should happen to stray from the straight path, they should not disdain to be reproved by their subjects.”
Reply to Objection 3. To presume oneself to be simply better than one’s prelate, would seem to savor of presumptuous pride; but there is no presumption in thinking oneself better in some respect, because, in this life, no man is without some fault. We must also remember that when a man reproves his prelate charitably, it does not follow that he thinks himself any better, but merely that he offers his help to one who, “being in the higher position among you, is therefore in greater danger,” as Augustine observes in his Rule quoted above. →']);" class="more-link">Continue reading
And again the name, ‘Mary’ befits her, which is (also) interpreted as ‘Star of the Sea,’ for as by this star seafarers are directed to port, so are Christians guided to glory by Mary.
Saint Thomas Aquinas
There are three things contained in this (angelic) salutation. The first part comes from the Angel, Gabriel, namely, “Hail, full of grace, the Lord is with you; blessed are you among women.” The second part comes from Elizabeth, the mother of John the Baptist, namely, “Blessed is the fruit of thy womb.” The Church adds the third part, to wit, “Mary,” for the Angel did not say, “Hail, Mary,” but rather, “Hail, full of grace.” Still, this name ‘Mary,’ according to its meaning, befits the Angel’s words, as we shall see.
“Hail Mary, full of grace, the Lord is with thee”
With respect to the first part, consider that in ancient times it was exceedingly great for an Angel to appear to men, or, that men might offer them reverence was held to be a great honor. Hence, to the honor of Abraham it is written that he received angelic guests and showed them reverence. That an Angel reverence a man, however, was never heard of until the Angel reverently greeted the Blessed Virgin, saying, “Hail.”
That in ancient times the Angel did not reverence man, but rather man reverenced the Angel comes from the fact that the Angel is greater, and greater with respect to three things. First, with respect to dignity, since the Angel is a spiritual nature: “You make your Angels to be spirits, etc.” (Ps. 103,4). Man, indeed, is corruptible by nature, for which reason Abraham said: “I am speaking to the Lord, I, who am but dust and ashes” (Gen 18,27). Second, with respect to their familiarity with GOD, for the Angel belongs to the household of GOD (‘familiaris’) inasmuch as he assists Him. “A thousand times a thousand minister to Him, and ten thousand myriads assist Him.” (Dan 7,10). Man, though, is like a stranger, set off from GOD by sin: “I withdrew in flight” (Ps 54,8). Therefore, it was fitting that man should reverence the Angel as one on close and familiar terms with the king (‘propinquum and familiarem regis’!). Third, the Angel took preeminence on account of the plenitude of the splendor of divine grace. The Angels, namely, participate in the light of divine grace itself in the very highest degree. “Is there any number to His armies upon whom His light does not arise?” (Job 25,3). And this is why they always appear with light. But men, even though they participate somewhat in the light of grace, do so only slightly and in obscurity.
Consequently, it was unfitting that men be shown reverence until someone should be found in this (human) nature who exceeds the angels in these three points. And this was the Blessed Virgin. In order to indicate that she exceeded them in these three points the Angel wished to offer her reverence, saying “Hail.” →']);" class="more-link">Continue reading
Saint Thomas Aquinas, in his sermon on Pentecost, explains why the Holy Spirit was sent to us:
I say, first, the Holy Spirit is sent without His needing to be sent. When someone is sent to a place so that an event may happen which could not happen unless he were sent, this would be a sending out of necessity. But this has no place in the sending of the Holy Spirit, whom the Book of Wisdom describes as “having every power, beholding all things” (Wis. 7:23). What, then, is the reason for the sending of the Holy Spirit? Our neediness; and the necessity of this neediness of ours comes partly from human nature’s dignity, and partly from its deficiency. For the rational creature excels other creatures because it can actually reach the enjoyment of God, which no other earthly creature can do. “The Lord is my portion, said my soul” (Lam. 3:24). Some seek their portion in this world, such as those who seek worldly honor or dignity. But the Psalmist says: “It is good for me to cling to God” (Ps. 72:28). You should consider that all things that are moved to some end must have something moving them toward that end. Those that are moved to a natural end have a mover in nature; but those that are moved to a supernatural end, namely to the enjoyment of God, must have a supernatural mover. Now, nothing can lead us to our end unless two things are presupposed, for someone is led to an end by two things—knowledge and love. The kind of knowledge in question is supernatural: “No eye hath seen, nor ear heard, nor hath it arisen in the heart of man, what God hath prepared for those who love Him” (1 Cor. 2:9). “Never have they heard, nor perceived with ears, nor has eye seen, O God, without Thee, what Thou hast prepared for those who await Thee” (Is. 64:4). Now, whatever a man knows, he knows either by discovering it himself or by learning from another. Vision serves discovery and hearing serves learning, and for this reason it is said that “eye hath not seen, nor ear heard,” showing that it [the final end] altogether transcends human knowledge. It exceeds human desire, too, and that is why Scripture says: “nor hath it arisen in the heart of man.” How, then, is man led to know it? It was necessary for heavenly secrets to be made known to men; it was necessary for the Holy Spirit to be invisibly sent, in order to move man’s affections so that he may tend toward that end. And thus it says: “Eye hath not seen.” How, then, do we know? “God hath revealed it to us through His Spirit. For the Spirit examineth all things, even the deep things of God” (1 Cor. 2:10). “Who would be able to know Thy thought [sensum], unless Thou gavest wisdom and sent the Holy Spirit from the Most High?” (Wis. 9:17). Therefore the Holy Spirit is sent not owing to any need of His, but for the sake of our benefit. →']);" class="more-link">Continue reading
As a highly Pagan poet said to me: “The Reformation happened because people hadn’t the brains to understand Aquinas.” The Church is more immortally important than the State; but the State has its rights, for all that. This Christian duality had always been implicit, as in Christ’s distinction between God and Caesar, or the dogmatic distinction between the natures of Christ.
But St. Thomas has the glory of having seized this double thread as the clue to a thousand things; and thereby created the only creed in which the saints can be sane. It presents itself chiefly, perhaps, to the modern world as the only creed in which the poets can be sane. For there is nobody now to settle the Manichees; and all culture is infected with a faint unclean sense that Nature and all things behind us and below us are bad; that there is only praise to the highbrow in the height. St. Thomas exalted God without lowering Man; he exalted Man without lowering Nature. Therefore, he made a cosmos of common sense; terra viventium; a land of the living.
His philosophy, like his theology, is that of common sense. He does not torture the brain with desperate attempts to explain existence by explaining it away. The first steps of his mind are the first steps of any honest mind; just as the first virtues of his creed could be those of any honest peasant.
G.K. Chesterton →']);" class="more-link">Continue reading
Beginning for two weeks, up to Independence Day, the Bishops are having a Fortnight For Freedom:
On April 12, the Ad Hoc Committee on Religious Liberty of the U.S. Conference of Catholic Bishops (USCCB) issued a document, “Our First, Most Cherished Liberty,” outlining the bishops’ concerns over threats to religious freedom, both at home and abroad. The bishops called for a “Fortnight for Freedom,” a 14-day period of prayer, education and action in support of religious freedom, from June 21-July 4.
Bishops in their own dioceses are encouraged to arrange special events to highlight the importance of defending religious freedom. Catholic institutions are encouraged to do the same, especially in cooperation with other Christians, Jews, people of other faiths and all who wish to defend our most cherished freedom.
The fourteen days from June 21—the vigil of the Feasts of St. John Fisher and St. Thomas More—to July 4, Independence Day, are dedicated to this “fortnight for freedom”—a great hymn of prayer for our country. Our liturgical calendar celebrates a series of great martyrs who remained faithful in the face of persecution by political power—St. John Fisher and St. Thomas More, St. John the Baptist, SS. Peter and Paul, and the First Martyrs of the Church of Rome. Culminating on Independence Day, this special period of prayer, study, catechesis, and public action would emphasize both our Christian and American heritage of liberty. Dioceses and parishes around the country could choose a date in that period for special events that would constitute a great national campaign of teaching and witness for religious liberty.
We here at The American Catholic are participating in the Fortnight For Freedom with special blog posts on each day. This is the final of these blog posts and is written by commenter Greg Mockeridge.
John Adams foresaw the all pomp with which we celebrate the 4th of July, but the date he gave for that was not the 4th but the 2nd. The reason he gave the 2nd was that independence was voted on and decided by the Continental Congress on the 2nd. What took place on the 4th was that final draft of the Declaration of Independence, after about a hundred revisions to Thomas Jefferson’s original draft, was approved.
It is actually more fitting that we celebrate independence on 4th as opposed to the 2nd because it isn’t merely independence we celebrate, but the ideas, principles, and truths this country was founded on. Fidelity to these very ideas really enable Americans to be Patriots as opposed to merely Nationalists. Just as one cannot be a good Catholic without a concerted effort to know and understand what it is he gives his assent of faith to, one cannot be a true American Patriot unless he likewise makes an effort to understand our heritage as Americans. No other U.S. founding document expresses these truths better than the Declaration of Independence. If more Americans became better acquainted with the Declaration, there would not be so much confusion regarding the Constitution.
Our Catholic faith not only does not relieve us of this patriotic duty, it actually reinforces it. An 1884 statement of the American bishops said it this way:
Teach your children to take a special interest in the history of our country. We consider the and laws as a work of special Providence, its framers “building wiser than they knew,” the Almighty’s hand guiding them….As we establishment of our country’s independence, the shaping of its liberties desire therefore that the history of the United States should be carefully taught in all our Catholic schools, and have directed that it should be specially dwelt upon in the education of the young ecclesiastical students in our preparatory seminaries; so also we desire that it form a favorite part of the home library and home reading.
A document from the Second Vatican Council “Pastoral Constitution of the Church in the Modern World” better known by its Latin title Gaudium et Spes says: “Citizens should cultivate a generous and loyal spirit of patriotism… “(#75) →']);" class="more-link">Continue reading
(A guest post from Don the Kiwi on the backstory regarding the institution of the feast of Corpus Cristi.)
Last Sunday we celebrated the feast of Corpus Cristi, which literally means the body of Christ, in solemn commemoration of the Holy Eucharist. As with many of the great feasts of the Church there is a fascinating history associated with the establishment of this holy day, which involves a saint and a miracle.
God’s instrument on this occasion was a woman known to history as Saint Juliana of Liege, or Julian of Mount Comillon where she was educated as a girl by the Augustinian nuns at the convent there, after the death of her parents when she was only five. She was accepted into the order, made her religious profession, and became the mother superior of the convent.
Juliana had an ardent love of Our Lady, and also cultivated an extraordinary devotion to the Blessed Sacrament. As she grew in her vocation, she increasingly longed for a special feast in honor of the Sacrament. She had a vision of the Church as a full moon with one dark spot, symbolizing the lack of such a feast. Juliana expressed her to desire to the Bishop of Liege and the Archdeacon of Liege, who received her request favorably. In 1246 the Bishop at a synod of bishops from lands now in the country of Belgium, successfully proposed that a feast in honor of the Blessed Eucharist be instituted in the dioceses respresented at the Synod. The Archdeacon of Liege, Jacques Pantaleon, in time became the Bishop of Verdun, then Patriarch of Jerusalem, and, on August 29, 1261, was elected Pope under the name of Urban IV.
Shortly after this, in an example of that synchronicity that often reveals the Hand of God in history, one of the great Eucharistic miracles of the Church occurred. In 1263 Peter of Prague, a German priest, stopped at a town called Bolsena while on pilgrimage to Rome. He was a pious priest but had difficulty in believing that Christ was truly present in the consecrated host. While celebrating Mass in the Church of Saint Cristina, he finished saying the words of consecration, when blood started to seep from the consecrated host and trickled over his hands and onto the altar cloth and corporal →']);" class="more-link">Continue reading
When Corpus Christi rolls around I always think of Saint Thomas Aquinas and his great eucharistic hymn Pange Lingua Gloriosi Corporis Mysterium written by Saint Thomas at the command of Pope Urban IV to celebrate the feast of Corpus Christi instituted by the Pope in 1263. It says something vastly significant about the Church that perhaps the greatest intellect of all time, Saint Thomas Aquinas, was not only a Doctor of the Church, but also capable of writing this magnificent hymn.
The last portion of the hymn, Tantum Ergo, has vast significance for my family. My wife, who is a far better Catholic in my estimation than I am, is a convert. A Methodist when we married, she converted to the Church a few years later. She had questions regarding the real presence, and this line from Tantum Ergo resolved them: Faith tells us that Christ is present, When our human senses fail. When our kids came along she would whisper at the Consecration to them: First it’s bread, now it’s Jesus. First it’s wine, now it’s Jesus.
Here is Saint Thomas on the Real Presence: →']);" class="more-link">Continue reading
You call him Dumb Ox? This Dumb Ox will fill all the world with his bellowing.
Saint Albert the Great, responding to jibes from some of the other students he was instructing aimed at a young Thomas Aquinas.
Today, January 28th, is the feast day of Saint Thomas Aquinas, who was granted three gifts from God: the life long innocence of a child; the soul of a mystic; and one of the mightiest intellects ever possessed by mortal man. The ladies of History for Music Lovers kick off our celebration of the Angelic Doctor with their own unique tribute.
Here is Pope Benedict on Saint Thomas: →']);" class="more-link">Continue reading
An Article by Melinda Selmys, author of the book Sexual Authenticity: An Intimate Reflection on Homosexuality and Catholicism.
Twelve years ago, I converted to Catholicism and began a long dialogue with my own sexuality. At the time, I was involved in a lesbian relationship that had been going on for a little over six years. I had, in the course of researching the Catholic position with a view to refuting it, encountered the Church’s teachings on homosexual relationships before, so when I decided to embrace the Church as my mother, I knew that meant giving up my lesbian partner. I called her that night and explained my decision.
At the time, I thought that I was signing up for a life of celibacy. I was okay with that: before I became a Catholic I was a hard rationalist, and it wasn’t a long stretch to port my idealistic devotion to rational self-possession into an iron-clad commitment to Catholic sexual teaching. I would simply apply my will to the problem, subsume my passions to the rule of Reason, and everything would be fine. Right?
The following is the second part to this post. It is recommended that you read the first part before reading the second part. There has been some request for the original address given by Cardinal George. I have been unable to locate it on the web and have not gotten around to scanning it in. As soon as I get a chance, I will try to get to up and available, barring any unforeseen copyright issues. For now, my humble comments and summary will have to suffice.
While the time from Augustine to Aquinas embodied a realization of Cardinal George’s incarnation metaphysics, things began to take a turn for the worse with Duns Scotus, a contemporary of Thomas. Scotus radically separated God from the world, and in so doing separated grace from nature. Instead of a metaphysics of participation, Scotus promulgated that, “God is no longer that generous power in which all things exist but rather that supreme being next to whom or apart from whom all other beings exist” (George, 15). Scotus begins what Descartes (through philosophy) and Luther (through theology) would complete. “In both its Lutheran and Cartesian manifestations, modernity assumes a fundamental split between the divine and the non-divine and hence implicitly denies the participation/communio metaphysics that had shaped the Christian world thought the ancient and medieval periods” (George, 16).
Something for the weekend. Tantum Ergo. It says something vastly significant about the Church that perhaps the greatest intellect of all time, Saint Thomas Aquinas, was not only a Doctor of the Church, but also capable of writing this magnificent hymn. On December 6, 1273, a few months before his death, Saint Thomas had a mystical experience while saying mass. He stopped writing at this point, saying that all that he had written was mere straw in comparison to what had been revealed to him. In Easter we celebrate that the God who made the Universe, died for each and every one of us and rose from the dead to deliver us from sin and death. Our intellects, through revelation, teach us much about that God. However, the love He has for us teaches us so much more. Easter is an everlasting reminder of that love and for those who embrace God’s love and grace, each day truly is Easter.
Saint Albert the Great