The saint we are to honour to-day is one of the sublimest and most lucid interpreters of divine truth. He rose up in the Church many centuries after the apostolic age, nay, long after the four great Latin doctors, Ambrose, Augustine, Jerome, and Gregory. The Church, the ever young and joyful mother, is justly proud of her Thomas, and has honoured him with the splendid title of the angelical doctor, on account of the extraordinary gift of understanding wherewith God had blessed him; just as his contemporary and friend, St. Bonaventure, has been called the seraphic doctor, on account of the wonderful unction which abounds in the writings of this worthy disciple of St. Francis. Thomas of Aquin is an honour to mankind, for perhaps there never existed a man whose intellect surpassed his. He is one of the brightest ornaments of the Church, for not one of her doctors has equalled him in the clearness and precision wherewith he has explained her doctrines. He received the thanks of Christ Himself, for having well written of Him and His mysteries. How welcome ought this feast of such a saint to be to us during this season of the year, when our main study is our return and conversion to God! What greater blessing could we have than to come to the knowledge of God? Has not our ignorance of God, of His claims, and of His perfections, been the greatest misery of our past lives? Here we have a saint whose prayers are most efficacious in procuring for us that knowledge, which is unspotted, and converteth souls, and giveth wisdom to little ones, and gladdeneth the heart, and enlighteneth the eyes.[1] Happy we if this spiritual wisdom be granted us! We shall then see the vanity of everything that is not eternal, the righteousness of the divine commandments, the malice of Bin, and the infinite goodness wherewith God treats us when we repent.
Let us learn from the Church the claims of the angelical doctor to our admiration and confidence.
Præelarum Christiani orbis decus et Ecciesiæ lumen, beatissiinus vir Thomas, Landulpho Comite Aquinate et Theodora Neapolitana, nobilibus parcntibus natus, futuræ in Deiparam devotionis affectum adhuc infantulus ostendit. Nam chartulam ab eo inventam, in qua salutatio angelica scripta erat, frustra adnitente nutrice, compressa manu valide retinuit, et a matre per vim abreptam, ploratu et gestu repetiit, ac mox redditam deglutivit. Quintum annum agens, monacbis sancti Benedicti Cassinatibns custodiendus traditur. Inde Neapolim studiorum causa missus, jam adolesoens Fratrum Prædicatorum Ordinem suscepit. Sed matre ac fratribus id indigne ferentibus, Lutetiam Parisiorum mittitur. Quem fratres in itinere per vim raptum in arcem castri Sancii Joannis perducunt, ubi varie exagitatus,utsanctum propositum mutaret, mulierem etiam, quæ ad labefactandam ejus constantiam introducta fuerat, titione fugavit. Mox beatus juvenis, flexis genibus ante signum crucis orans, ibique somno eorreptus, per quietem sentire visus est sibi ab angelis constringi lumbos: quo ex tempore omni postea libidinis sensu caruit. Sororibus, quæ, ut eum a pio consilio removerent, in castrum venerant, persuasit ut, contemptis curia sæcularibus, ad exercitationem cœlestis vitæ se conferrent.
Emissus e castro per fenestram, Neapolim reducitur: unde Romam, postea Parisium a fratre Joanne Theutonico, Ordinis Prædicatorum generali magistro, ductus, Alberto Magno doctore, philosophiæ ac theologise operam dedit. Viginti quinque annos natus, magister est appellatus, publiceque philosophos ac theologos summa cura laude est interpretatus. Nunquam se lectioni aut scriptioni dedit, nisi post orationem. In difficultatibus locorum sacræ Scripturæ, ad orationem jejunium adhibebat. Quin etiam sodali suo fratri Reginaldo dicere solebat, quidquid sciret non tam studio aut labore suo peperisse, quam divinitus traditum accepisse. Neapoli, cum ad imaginem Crucifixi vehementius oraret, hanc vocem audivit: Bene scripsisti de me, Thoma: quam ergo mercedem accipies? Cui ille: Non aliara, Domine, nisi teipsum. Collationes patrum assidue pervolutabat; et nullum fuit scriptorum genus in quo non esset diligentissime versatus. Scripta ejus et multitudine, et varietate et facilitate explicandi res difficiles adeo excellunt, ut uberrima atque incorrupta illius doctrina, cum revelatis veritatibus mire consentiens, aptissima sit ad omnium temporum errores pervincendos.
A summo Pontifice Urbano quarto Roman vocatus, ejus jussu ecclesiasticum lucubravit Officium in Corporis Christi solemnitate celebrandum; oblatos vero honores, et Neapolitanum archiepiscopatum etiam deferente Clemente quarto recusavit. A prædicatione divini verbi non desistebat; quod cura faceret per octavam Paschæ in basilica sancti Petri, mulierem, quæ ejus fimbriam tetigerat, a fluxu sanguinis liberavit. Missus a beato Gregorio decimo ad Concilium Lugdunense, in monasterio Fossæ Novæ in morbum incidit, ubi segrotus Cantica canticorum explanavit. Ibidem obiit, quinquagenarius, anno salutis millesimo ducentesimo septuagesimo quarto, Nonis Martii. Miraculis etiam mortuus claruit; quibus probatis, a Joanne vigesimo secundo in sanctorum numerum relatus est, anno millesimo trecentesimo vigesimo tertio; translato postea ejus corpore Tolosam, ex mandato beati Urbani quinti. Cum sanctis angelicis spiritibus non minus innocentia quam ingenio comparatus, doctoris angelici nomen jure est adeptus, eidem auctoritate sancti Pii quinti confirmatum. Leo autem decimus tertius, libentissime excipiens postulationes et vota omnium pene sacrorum antistitum orbis Catholici, ad tot præcipue philosophicorum systematum a veritate aberrantium luera propulsandam, ad incrementa scientiarum, et communem humani generis utilitatem, eum ex sacrorum rituum Congregationis consulto, per apostolicas litteras cœlestem patronum scholarum omnium Catholicarum declaravit et instituit.
The distinguished ornament of the Christian world and light of the Church, the most blessed man Thomas, was born of noble parents, his father being Landulph, Count of Aquino, and his mother a rich Neapolitan lady, by name Theodora. While yet an infant he gave proof of his future devotion towards the Mother of God; for having found a leaflet on which was written the angelical salutation, he clenched it so fast that the nurse tried in vain to take it from his hand. His mother, however, having forced it from him, the child succeeded by tears and signs, in recovering the paper, which he immediately swallowed. When he was five years old he was sent to Monte Cassino, that he might receive from the Benedictine monks his first training. Thence he was sent to Naples, where he went through a course of studies, and, young as he was, joined the Order of Friars Preachers. This step caused great displeasure to his mother and brothers, and it was therefore deemed advisable to send him to Paris, He was waylaid by his brothers, who seized him, and imprisoned him in the castle of Saint John. After having made several unsuccessful attempts to induce him to abandon the holy life he had chosen, they assailed his purity, by sending to him a wicked woman: but he drove her from his chamber with a firebrand. The young saint then threw himself on his knees before a crucifix. Having prayed some time, he fell asleep, and it seemed to him that two angels approached him, and tightly girded his loins. From that time forward, he never suffered the slightest feeling against purity. His sisters also had come to the castle, and tried to make him change his mind; but he, on the contrary, persuaded them to despise the world, and devote themselves to the exercise of a holy life.
It was contrived that he should escape through a window of the castle, and return to Naples. He was thence taken by John the Teutonic, the General of the Dominican Order, first to Rome and then to Paris, in which latter city ho was taught philosophy and theology by Albert the Great. At the age of twenty-five, he received the title of doctor, and explained in the public schools, and in a manner that made him the object of universal admiration, the writings of philosophers and theologians. He always applied himself to prayer, before reading or writing anything. When he met with any difficult passage in the sacred Scriptures, he both fasted and prayed. He used often to say to his companion, brother Reginald, that if he knew anything, it was more a gift from God, than the fruit of his own study and labour. One day, when at Naples, as he was praying with more than his usual fervour, before a crucifix, he heard these words: ‘Well hast thou written of me, Thomas! What reward wouldst thou have me give thee?’ He answered ‘None other, Lord, than thyself.’ His favourite spiritual book was the Conferences of the Fathers, and there was not a book which he had not most carefully read. His writings are so extraordinary, not only for their number and variety, but also for their clearness in explaining difficult points of doctrine, that his copious and sound teaching, so wonderfully consonant with revealed truth, is most apt for utterly refuting the errors of all ages.
Being called to Rome by Pope Urban IV., he composed, at his command, the ecclesiastical Office for the solemnity of Corpus Christi; but he refused to accept any honours, as likewise the archbishopric of Naples offered to him by Pope Clement IV. He was most zealous in preaching the word of God. On one occasion, during Easter week, as he was preaching in the church of St. Peter, a woman touched the hem of his habit, and was cured of an issue of blood. He was sent by Gregory X. to the Council of Lyons; but having reached Fossa Nova, he fell sick, and was received as a guest in the monastery of that place, where he wrote a commentary on the Canticle of Canticles. There he died in the fiftieth year of his age, in the year of our Lord 1274 on the Nones of March (March 7). His sanctity was made manifest after his death, by miracles: which being proved, he was canonized by Pope John XXII. in the year 1323. His body was translated to Toulouse by command of blessed Urban V. Being comparable to the angels, no less by his innocence than by his genius, he has received the title of angelical doctor, confirmed to him by the authority of St. Pius V. Pope Leo XIII. joyfully acceding to the desires and petitions of the bishops of the Catholic world, by a decree of the sacred Congregation of rites and by letters apostolic, ordained and declared him the heavenly patron of all Catholic schools; and this especially for the purpose of repelling the evil of so many philosophical systems abandoned to error, for the increase of knowledge, and for the common utility of mankind.
The Dominican Order, of which St. Thomas is one of the greatest ornaments, has inserted the three following hymns in its liturgy of his feast:
Hymn
Exsultet mentis jubilo Laudans turba fidelium, Errorum pulso nubilo Per novi solis radium.
Thomas in mundi vespere, Fudit thesauros gratiæ: Donis pienus ex æthere Morum et sapientiæ.
De cujus fonte luminis, Verbi coruscant faculæ, Scripturæ sacræ Numinis, Et veritatis regulæ.
Fulgens doctrinæ radiis, Clarus vitæ munditia, Splendens miris prodigiis, Dat toti mundo gaudia.
Laus Patri sit, ac Genito Simulque sancto Flamini, Qui sancti Thomæ merito Nos cœli jungat agmini.
Amen.
Let the assembly of the faithful exult in spiritual joy, and give praise to God, who has made a new sun to shine in our world, and disperse the clouds of error.
It was in the evening of the world that Thomas shed his treasures of heavenly light. Heaven had enriched him with gifts of virtue and wisdom:
From this fountain of light we have derived a brighter knowledge of the Word, the understanding of the divine Scriptures and the rules of truth.
The effulgent rays of his wisdom, the light of his spotless life, and the splendour of his miracles, have filled the universe with joy.
Praise, then, be to the Father, and to the Son, and to the Holy Ghost. And may our God, by the intercession and merits of his saint, admit us into the choir of the blessed in heaven.
Profunda scrutans fluminum, In lucem pandit abdita, Dum supra sensus hominum Obscura facit cognita.
Fit paradisi fluvius, Quadripartite pervius; Fit Gedeonis gladius, Tuba, lagena, radius.
Laus Patri sit, ac Genito Simulque sancto Flamini, Qui sancti Thomæ merito, Nos cœli jungat agmini.
Amen.
Noble by birth and parentage, Thomas, while in the bloom of youth, embraced the Order of Preachers.
Like to the star of morn, brightly does he shine amidst the luminaries of earth, and, more than any doctor of the Church, refutes the doctrines of the Gentiles.
He explores the depth of mysteries, and brings to light the hidden gems of truth, for he teaches us what the mind of man had else never understood.
God gives him to the Church as a fountain of wisdom, like to that four-branched river of paradise. He made him to be her Gedeon’s sword, her trumpet, her vase, her torch.
Praise, then, be to the Father, and to the Son, and to the Holy Ghost. And may our God, by the intercession and merits of his saint, admit us into the choir of the blessed in heaven.
Amen.
Hymn
Lauda, mater Ecclesia, Thomæ felicem exitum, Qui pervenit ad gaudia Per Verbi vitæ meritum.
Fossa Nova tunc suscipit Thecam thesauri gratiæ, Cum Christus Thomam efficit Hæredem regni gloriæ.
Manens doctrinæ veritas, Et funeris integritas, Mira fragrans suavitas, Ægris collata sanitas.
Monstrat hunc dignum laudibus Terræ, ponto, et superis; Nos juvet suis precibus, Deo commendet meritis.
Laus Patri sit ac Genito, Simulque sancto Flamini, Qui sancti Thomæ merito Nos cœli jungat agmini.
Amen.
Dear Church, our mother! the happy death of thy Thomas deserves a hymn of praise. By the merits of him that is the Word of life, he is now in endless joy.
It was at Fossa Nova that the rich treasury of grace was welcomed as a guest. It was there that he received from Christ the inheritance of eternal glory.
He has left us the fruits of truth; he has loft us his glorious relics which breathe forth a heavenly fragrance, and work cures for the suffering sick.
Right well, then, is honour his due: earth, and sea, and heaven, all may give him praise. May his prayers and merits intercede for us with God.
Praise, then, be to the Father, and to the Son, and to the Holy Ghost. And may our God, by the intercession and merits of his saint, admit us into the choir of the blessed in heaven.
Amen.
How shall we worthily praise thee, most holy Doctor! How shall we thank thee for what thou hast taught us? The rays of the divine Sun of justice beamed strongly upon thee, and thou hast reflected them upon us. When we picture thee contemplating truth, we think of those words of our Lord: 'Blessed are the clean of heart, for they shall see God.’[2] Thy victory over the concupiscence of the flesh merited for thee the highest spiritual delights; and our Redeemer chose thee, because of the purity of thy angelic soul, to compose for His Church the Office whereby she should celebrate the divine Sacrament of His love. Learning did not impair thy humility. Prayer was ever thy guide in thy search after truth; and there was but one reward for which, after all thy labours, thou wast ambitious, the possession of God.
Thy life, alas! was short. The very masterpiece of thy angelical writings was left unfinished. But thou hast not lost thy power of working for the Church. Aid her in her combats against error. She holds thy teachings in the highest estimation, because she feels that none of her saints has ever known so well as thou, the secrets and mysteries of her divine Spouse. Now, perhaps more than in any other age, truths are decayed among the children of men;[3] strengthen us in our faith, procure us light. Check the conceit of those shallow self-constituted philosophers, who dare to sit in judgment on the actions and decisions of the Church, and to force their contemptible theories upon a generation that is too ill-instructed to detect their fallacies. The atmosphere around us is gloomy with ignorance; loose principles, and truths spoilt by cowardly compromise, are the fashion of our times; pray for us; bring us back to that bold and simple acceptance of truth, which gives life to the intellect and joy to the heart.
Pray, too, for the grand Order which loves thee so devoutly, and honours thee as one of the most illustrious of its many glorious children. Draw down upon the family of thy patriarch St. Dominic the choicest blessings, for it is one of the most powerful auxiliaries of God’s Church.
We are on the eve of the holy season of Lent, preparing for the great work of earnest conversion of our lives. Thy prayers must gain for us the knowledge both of the God we have offended by our sins, and of the wretched state of a soul that is at enmity with its Maker. Knowing this, we shall hate our sins; we shall desire to purify our souls in the Blood of the spotless Lamb; we shall generously atone for our faults by works of penance
[1] Ps. xviii. 8, 9. [2] St. Matt. v. 8. [3] Ps. xi. 2.
The station for to-day is in the church of the holy martyrs, St. John and St. Paul.
Collect
Inchoata jejunia, quæsumus Domine, benigno favore prosequere: ut observantiam, quam corporaliter exhibemus, mentibus etiam sinceris exercere valeamus. Per Christum Dominum nostrum. Amen.
Graciously favour us, O Lord, we beseech thee, in the fast we have undertaken: that what we observe outwardly, we may perform with sincere minds. Through Christ our Lord. Amen.
Epistle
Lectio Isaiæ Prophetæ.
Cap. lviii.
Hæc dicit Dominus Deus: Clama, ne cesses; quasi tuba exalta vocem tuam, et annuntia populo meo scelera eorum, et domui Jacob peccata eorum. Me etenim de die in diem quærunt, et scire vias meas volunt: quasi gens quæ justitiam fecerit, et judicium Dei sui non dereliquerit: rogant me judicia justitiæ: appropinquare Deo volunt. Quare jejunavimus et non aspexisti: humiliavimus animas nostras et nescisti? Ecce in die jejunii vestri invenitur voluntas vestra, et omnes debitores vestros repetitis. Ecce ad lites et contentiones jejunatis, et percutitis pugno impie. Nolite jejunare sicut usque ad hanc diem, ut audiatur in excelso clamor vester. Numquid tale est jejunium, quod elegi, per diem affligere hominem animam suam? numquid contorquere quasi circulum caput suum, et saccum et cinerem sternere? numquid istum vocabis jejunium, et diem acceptabilem Domino? Nonne hoc eat magis jejunium, quod elegi? dissolve colligationes impietatis, solve fasciculos deprimentes, dimitte eos qui confracti sunt liberos, et omne onus disrumpe. Frange esurienti panem tuum, et egenos vagosque induc in domum tuam: cum videris nudum, operi eum, et carnem tuam ne despoxeris. Tunc erumpet quasi mane lumen tuum, et sanitas tua citius orietur, et anteibit faciem tuam justitia tua, et gloria Domini colliget te. Tunc invocabis, et Dominus exaudiet: clamabis, et dicet: Ecce adsum. Quia misericors sum, Dominus Deus tuus.
Lesson from Isaias the Prophet.
Ch. lviii.
Thus saith the Lord God: Cry, cease not, lift up thy voice like a trumpet, and show my people their wicked doings, and the house of Jacob their sins. For they seek me from day to day, and desire to know my ways, as a nation that hath done justice, and hath not forsaken the judgment of their God; they ask of me the judgments of justice: they are willing to approach to God. Why have we fasted, and thou hast not regarded: why have we humbled our souls, and thou hast not taken notice? Behold, in the day of your fast, your own will is found, and you exact of all your debtors. Behold you fast for debates and strife, and strike with the fist wickedly. Do not fast as you have done until this day, to make your cry to be heard on high. Is this such a fast as I have chosen: for a man to afflict his soul for a day? is this it, to wind his head about like a circle, and to spread sackcloth and ashes? wilt thou call this a fast, and a day acceptable to the Lord? Is not this rather the fast that I have chosen? loose the bands of wickedness, undo the bundles that oppress, let them that are broken go free, and break asunder every burden. Deal thy bread to the hungry, and bring the needy and the harbourless into thy house; when thou shalt see one naked, cover him, and despise not thy own flesh. Then shall thy light break forth as the morning, and thy health shall speedily arise, and thy justice shall go before thy face, and the glory of the Lord shall gather thee up. Then shalt thou call, and the Lord shall hear: thou shalt cry, and he shall say: Here I am; for I the Lord thy God am merciful.
We are told, in this lesson from the prophet Isaias, what are the dispositions which should accompany our fast. It is God Himself who here speaks to us—that God who had Himself commanded His people to fast. He tells us that the fasting from material food is a mere nothing in His eyes, unless they who practise it abstain also from sin. He demands the sacrifice of the body; but it is not acceptable to Him, unless that of the soul goes along with it. The living God can never consent to be treated as were the senseless gods of wood and stone, which the Gentiles adored, and which were incapable of receiving any other than a mere external homage. Let, then, the heretic cease to find fault with the Church for her observance of practices, which he pretends to scorn as being material; it is he that grows material by his system of letting the body have every indulgence. The children of the Church fast, because fasting is recommended in almost every page of both the old and the new Testament, and because Jesus Christ Himself fasted for forty days; but they are fully aware that this practice, which is thus recommended and urged, is then alone meritorious, when it is ennobled and completed by the homage of a heart that is resolved to reform its vicious inclinations. And after all, it would be an injustice, if the body, which has been led into guilt solely through the malice of the soul, were to be made to suffer, and the soul herself be allowed to continue in her sinful course. Hence it is that they whose ill-health prevents them from observing the bodily austerities of Lent, are equally bound to impose on their soul that spiritual fast, which consists in the amendment of their life, in avoiding everything that is sinful, and in the zealous performance of every good work in their power.
Gospel
Sequentia saneti Evangelii secundum Matthæum.
Cap. v., vi.
In illo tempore: Dixit Jesus discipulis suis: Audistis quia dictum est Diliges proximum tuum, et odio habebis inimicum tuum. Ego autem dico vobis: Diligite inimicos vestros, benefacite his qui oderunt vos: et orate pro persequentibus et calumniantibus vos: ut sitis filii Patris vestri, qui in cœlis est, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos. Si enim diligitis eos qui vos diligunt, quam mercedem habebitis? Nonne et publicani hoc faciunt? Et si salutaveritis fratres vestros tantum: quid amplius facitis? Nonne et ethnici hoc faciunt? Estote ergo vos perfecti, sicut et Pater vester cœlestis perfectus est. Attendite ne justitiam vestram faciatis coram hominibus, ut videamini ab eis: alioquin mercedem non habebitis apud Patrem vestrum qui in cœlis est. Cum ergo facis eleemosynam, noli tuba canere ante te, sicut hypocritæ faciunt in synagogis, et in vicis, ut honorificentur ab hominibus. Amen dico vobis, receperunt mercedem suam. Te autem faciente eleemosynam, nesciat sinistra tua, quid faciat dextera tua: ut sit eleemosyna tua in abscondito, et Pater tuus qui videt in abecondito, reddet tibi.
Sequel of the holy Gospel according to Matthew.
Ch. v., vi.
At that time: Jesus said to his disciples: You have heard that it hath been said: Thou shalt love thy neighbour, and hate thy enemy. But I say to you: love your enemies, do good to them that hate you, and pray for them that persecute and calumniate you; that you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good and bad, and raineth upon the just and the unjust. For if you love them that love you, what reward shall you have? do not even the publicans this? And if you salute your brethren only, what do you do more? do not also the heathens this? Be you therefore perfect, as also your heavenly Father is perfect. Take heed that you do not your justice before men to be seen by them: otherwise you shall not have a reward of your Father who is in heaven. Therefore, when thou dost an almsdeed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honoured by men. Amen, I say to you, they have received their reward. But when thou dost alms, let not thy left hand know what thy right hand doth; that thy alms may be in secret, and thy Father, who seeth in secret, will repay thee.
Almsdeeds is the third of the great penitential works: it is the sister virtue of prayer and fasting. For this reason, the Church puts before us, to-day, the instructions given by our Saviour on the manner in which we ought to do works of mercy. He puts upon us the duty of loving our fellow-men, without distinction of friends or enemies. God, who has created them all, loves them Himself; this is motive enough to make us show mercy to all. If He bears with them even when they are His enemies by sin, and patiently waits for their conversion even to the end of their lives, so that they who are lost are lost through their own fault, what ought not we to do, we who are sinners as they are, and their brethren, and created like them out of nothing? When, therefore, we do an act of kindness or mercy towards those who have God for their Father, we offer Him a most acceptable homage. Charity, the queen of virtues, absolutely requires of us the love of our neighbour, as being part of our love of God; and this charity, at the same time that it is a sacred obligation incumbent upon each member of the family of mankind, is, in the acts it inspires us to do towards each other, a work of penance, because it imposes upon us certain privations, and requires us to overcome every repugnance which nature stirs up within us, when we have to show this charity to certain individuals. And finally, we must in our almsdeeds follow the counsel our blessed Saviour gives us; it is the one He recommended to us, when He bade us fast: we must do it in secret, and shun ostentation. Penance loves humility and silence; it has a dread of being noticed by men; the only one whose applause it seeks, is He who seeth in secret.
Humiliate capita vestra Deo. Tuere, Domine, populum tuum, et ab omnibus peccatis dementer emunda: quia nulla ei nocebit adversitas, si nulla ei dominetur iniquitas. Per Christum Dominum nostrum. Amen.
Bow down your heads to God. Defend, O Lord, thy people, and mercifully cleanse them from all their sins: for no misfortune can hurt them, if no wickedness rule over them. Through Christ our Lord. Amen.
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