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| Advent Journey | Advent with Aquinas | Advent with Dom Gueranger | Advent Sermons |
| Advent Prayers (not psalms) | From Cold to Hot for Christmas |
| Journey to Bethlehem | Pre-Advent Countdown |
IF YOU REALLY WANT TO "GET INTO" ADVENT, THEN PRAY THE PSALMS
TRANSFORM YOUR HOME INTO THE "DOMESTIC CHURCH" IT IS MEANT TO BE!
LINKS TO PSALMS FOR EVERY DAY OF THE WEEK DURING ADVENT
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"DOCTOR" THOMAS versus THE DISEASE OF SIN
St. Thomas Aquinas was born near Naples, Italy, in 1225. He was educated in the Dominican Order in Paris and Cologne, and devoted his life to the knowledge of God. He taught at the great medieval University of Paris and at Naples, was engaged in all the major theological controversies of his day, and wrote works on every part of philosophy and theology. He died in 1274, was canonized in 1323, and in 1567 was proclaimed a Doctor of the Universal Church.
In him is the consummate union of sanctity and intellect. His achievements in philosophy and theology were so profound and permanent that he has long been recognized as the patron of all Catholic education. The Church has conferred upon him the title of Angelic Doctor, not only because of his astounding purity, but because his wisdom surpasses, so to speak, that of mere men. St. Thomas was, in the words of his teacher St. Albert the Great, “the flower and glory of the world.”
“So heartily do we approve the great praises accorded this most divine of geniuses,” wrote Pope Pius XI in Studiorum Ducem, “that we think Thomas should be called not merely the Angelic Doctor but the Common or Universal Doctor of the Church, for the Church has made his doctrine her own.” No other mind in Christendom has been given such distinction.
We will follow St. Thomas throughout this Septuagesima and Lenten season, drawing upon his common sense wisdom from the many works he has left us, and trying to apply them to our spiritual life in order to help this Lenten season be as productive and fruitful as possible. The majority of the text will be that of St. Thomas, except for a some commentaries or explanations on how his teachings apply to our spiritual life today.
In him is the consummate union of sanctity and intellect. His achievements in philosophy and theology were so profound and permanent that he has long been recognized as the patron of all Catholic education. The Church has conferred upon him the title of Angelic Doctor, not only because of his astounding purity, but because his wisdom surpasses, so to speak, that of mere men. St. Thomas was, in the words of his teacher St. Albert the Great, “the flower and glory of the world.”
“So heartily do we approve the great praises accorded this most divine of geniuses,” wrote Pope Pius XI in Studiorum Ducem, “that we think Thomas should be called not merely the Angelic Doctor but the Common or Universal Doctor of the Church, for the Church has made his doctrine her own.” No other mind in Christendom has been given such distinction.
We will follow St. Thomas throughout this Septuagesima and Lenten season, drawing upon his common sense wisdom from the many works he has left us, and trying to apply them to our spiritual life in order to help this Lenten season be as productive and fruitful as possible. The majority of the text will be that of St. Thomas, except for a some commentaries or explanations on how his teachings apply to our spiritual life today.
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SAINT THOMAS, THE MAN
St. Thomas Aquinas, priest and doctor of the Church, patron of all universities and of students. His feast day is January 28th. He was born toward the end of the year 1226., in Roccasecca, Italy, near Aquino, in what was then the Kingdom of Sicily. Thomas had eight siblings, and was the youngest child. His mother, Theodora, was countess of Teano. Though Thomas's family members were descendants of Emperors Frederick I and Henry VI, they were considered to be of lower nobility.
The town of Rossecca, in Italy, with the castle overlooking the town from the hill above it.
The remains of the castle as seen today.
Before St. Thomas Aquinas was born, a holy hermit shared a prediction with his mother, foretelling that her son would enter the Order of Friars Preachers, become a great learner and achieve unequaled sanctity.
Thomas in Monte Cassino Following the tradition of the period, at the age of five, St. Thomas Aquinas was sent by his father to the Abbey of Monte Cassino, which was only six miles to the south of Rossecca, to train among Benedictine monks. St. Thomas Aquinas is described as "a witty child" who "had received a good soul." 
The Abbey of Monte Cassino.
St. Thomas Aquinas remained at the monastery until he was 13 years old. Thomas was diligent in his studies and devoted to prayer and would often ask “What is God?” Landulf Sennebald was his uncle and fifth Abbot of the monastery. He appreciated the intellectual and spiritual talents of Thomas and so wrote to his father telling him Thomas talents should not be wasted. It was decided to Thomas should be sent to the University of Naples..
Thomas in Naples So, around 1239, after 8 years of education at Monte Cassino, St. Thomas Aquinas spent the next 5 years completing his primary education at another Benedictine monastery in Naples. During those years, he studied the classical Greek philosopher Aristotle's work, which would later become a major launching point for St. Thomas Aquinas's own theology and philosophy. At the Benedictine house, which was closely affiliated with the University of Naples, Thomas also developed an interest in more contemporary monastic orders. He was particularly drawn to those that emphasized a life of spiritual service, in contrast with the purely contemplative lifestyle he had observed at the Abbey of Monte Cassino. St. Thomas Aquinas began attending the University of Naples. Here he learned grammar, logic, rhetoric, music, geometry and astronomy by very able teachers. Thomas had a retentive memory and a sense of logic which which enabled him to explain each lesson more deeply and clearly than his professors. However, there was a laxity of morals at the university or a source of temptation for Thomas. He avoided women and absorbed himself in his studies and prayer in churches he visited. We discern the influence of St. Dominic in the life of Thomas. At the age of nine while at Monte Cassino he witnessed the canonization Mass of St. Dominic on August 5, 1234. Dominic was known as the "Doctor of the Church and Preacher of Grace." From Benedictines to Dominicans While at Naples he met a holy Dominican who spoke to him about God with zeal. "In the Dominican church at Naples, Thomas was often seen absorbed in prayer, while spreading rays of light shone from his head. The friars were well aware of it, so that, after witnessing the marvel for the third time, Fr. John of St. Julien said to him: "Our Lord has given you to our Order". When he became of age to choose his state of life, St. Thomas renounced the things of this world and resolved to enter the Order of St. Dominic in spite of the opposition of his family. In 1243, at the age of 17, he secretly joined the Dominican monks of Naples. receiving the habit in August of 1244. Thomas' Family Kidnaps Him When his parents heard of it a storm of indignation broke out. They were not against him becoming a religious but to join a Mendicant Order (Mendicant Orders would live in poverty and beg for a living) could not be accepted a son of a noble family. His mother, Teodara, decided to travel to Naples to see her son and dissuade him from becoming a Dominican. When Thomas heard this he took the road to Rome and stayed at the Convent of Santa Clara, a Dominican former home. His mother pursued him to Rome but Thomas refused to see her. To get further way he decided to go to Paris. So Teodora decided to capture him by using her other two sons, Landulf and Raynald, who commanded Emperor Frederick's forces in Tuscany. They came upon Thomas near the little town of Aquapendente while he was resting by a spring with two Friers. The brothers tried to tear off his habit but he resisted so they led him to Roccasecca. Since his family could not convince him to him to give up the Dominican way of life, they took him to the village of San Giovanni, two miles away, and there kept him prisoner in their Castle Tower for eighteen months. 
The tower of the castle at San Giovanni, where St. Thomas was imprisoned by his family for over eighteen months.
18 Months of Imprisonment
During the time of his imprisonment, his family tried all kinds of ways to change his mind. His brothers tried to tempt him with a prostitute, but Thomas praying to God drove her out striking her with a firebrand. "Then falling into a slumber, ... he was visited by two angels, who seemed to gird him round the waist with a cord so tight that it awakened him, and made him to cry out. His guards ran in, but he kept his secret to himself It was only a little before his death that he disclosed this incident to Fr. Reynold, his confessor, adding that he had received this favor about thirty years before, from which time he had never been annoyed with temptations of the flesh." While in prison his sisters supplied him with the books of Aristotle's "Metaphysics", the "Sentences" of Peter Lombard and portion of Scripture. Thomas not only read them but memorized them. Papal Intervention The Dominicans complained to Pope Innocent IV and the Emperor Frederick about this unjust treatment of Thomas. Despite orders from them that he should be released, his brothers were not inclined to do so immediately. So the Dominicans plotted his escaped by having someone lower him down in a basket from a window into arms of some waiting Dominicans below. Finally Pope Innocent IV was called upon to annul Thomas' profession. Thomas presented himself before the Pope who examined his intentions and decided that Thomas should be left alone to pursue his vocation. Thomas in Cologne, Germany The general of the Dominican Order, John of Wildeshausen, decided that Thomas should study under Albertus Magnus in Cologne, Germany. So John and Thomas set out out on foot from Rome in October 1245 carrying only satchel and a breviary. In the Middle Ages this journey of 1,500 miles was not an easy one especially for John who was on in years. Along the way they begged for food and lodging. At times they had to sleep on hay in a loft or stable. While walking they passed the time in conversation, silent meditation and recitation of the Breviary. They reached the ancient city of Cologne on the Rhine, in January 1246. St. Albert the Great Albertus Magnus also known as "Albert the Great", had studied at the university of Padua, Italy, from 1223-1228, rapidly gaining a reputation as "the Philosopher", which, in those days, meant a scientist, a naturalist and theologian. In 1240 he went to the University of Paris and obtained a Doctorate of Theology and was given the Chair of Theology. 
St. Albert the Great, one of the chief teachers of St. Thomas Aquinas, was one of the most learned men of his day. His knowledge encompassed all the chief disciplines: theology, philosophy and the sciences.
St. Albert was a man of great learning, eloquence and sanctity, who attributed his knowledge to the Mother of God, Seat of Wisdom. During his lifetime he wrote 40 volumes on many subjects, his knowledge was encyclopedic. This is the friar who St. Thomas faced each day at the Dominican House of Studies in Cologne.
The Dumb Ox Thomas was attentive but in his humility avoided disputation and display of knowledge, even though he was really a brilliant student. His silent ways and huge size, led up to the common verdict that Thomas was stupid, so a name was speedily found for him: it was "the dumb Sicilian ox". With them learning meant wrangling: with St. Thomas it was all thought. When asked later on in life why he had been silent so long at Cologne, he replied: "It was because I had not yet yet learned to speak before such a mind as Albert." 
St. Thomas was called the "Dumb Ox" because of his overweight appearance and his silent demeanor. Being overweight was a medical condition and not the result of overeating!
Master Mind
One day a novice offered to help Thomas with the next day lesson which he accepted. When the novice got tangled up in a argument, Thomas easily clarified it by his explanation. A short time after Albert invited the scholars to explain an obscure passage in the "Book of Divine Names". The same brother who had tried to help Thomas asked him to write down his explanation. The paper was delivered into Albert's hands, who at once recognized the imprint of a master mind, so straightway he set him up at the lector's desk to defend certain knotty questions which were subjects of discussion at the time. Thomas explained the matter with such surprising clearness and force that his auditory was amazed. Nor did he handle with less skill the intricate objections raised, as he cut his way through with keen distinctions. The objector then interrupted sharply: "You seem to forget that you are not a master, to decide, but a disciple to learn how to answer arguments raised." Then came the simple reply: "I don't see any other way of answering the difficulty." St. Albert now interjected: "Very well then, continue according to your method, but remember that I have my objections to make." World Renowned Dumb Ox! Albert realizing the intellectual brilliance of Thomas declared, "You call him 'a dumb ox,' but I declare before you that he will yet bellow so loud in doctrine that his voice will bellow through the whole world." Albert obtained a cell for Thomas next to his own, allowed him to make use of the results of Albert's own laborious researches, and made him the companion of his walks. It was while he was at Cologne that he was ordained a priest in 1250 at the age twenty-four. After four years he was sent to Paris. The saint was then a priest. At the age of thirty-one, in 1257, he received his doctorate. At Paris he was honored with the friendship of the King, St. Louis, with whom he frequently dined. In 1261, Urban IV called him to Rome where he was appointed to teach, but he positively declined to accept any ecclesiastical dignity. St. Thomas not only wrote (his writings filled twenty hefty tomes characterized by brilliance of thought and lucidity of language), but he preached often and with greatest fruit. Clement IV offered him the archbishopric of Naples, which he also refused. He left the great monument of his learning, the “Summa Theologica”, unfinished, for on his way to the second Council of Lyons, ordered there by Gregory X, he fell sick and died at the Cistercian monastery of Fossa Nuova in 1274. St. Thomas was one of the greatest and most influential theologians of all time. He was canonized in 1323 and declared Doctor of the Church by Pope Pius V. |
MEDITATIONS & READINGS FOR ADVENT
from St. Thomas Aquinas please scroll down to the bottom of the page for
the latest meditation THE FIRST SUNDAY OF ADVENT
Article 1 THE DEPARTING NIGHT, THE DAWNING DAY “The night is passed and the day is at hand. Let us, therefore, cast off the works of darkness and put on the armor of light.” (Romans 12:13).
1. “The night is passed and the day is at hand.” This seems to be thus understood, that the entire time of the present life might be compared to night, because of the darkness of ignorance in which the present life is surrounded. On the contrary, the state of future blessedness is to be compared to “the day,” because of the brightness of God by which the saints are enlightened. In another way, it can be understood as meaning that the state of crime might be compared to “night,” because of the darkness of crime; concerning which it is written, “They have not known, nor understood. They walk on in darkness.” (Psalm 81:5). Moreover, the day is called the state of grace, because of the light of spiritual intelligence which the just have, but which the wicked have not. “Light is risen to the just, and joy to the right of heart.” (Psalm 96:11). In another way, “the night is passed and the day is at hand,” may be understood thus, that the time before the Incarnation of Christ might be compared to “night,” because it was as yet clear and the world was under a certain cloud of darkness. On the contrary, the time from the Incarnation of Christ is compared to the day, because of the power of the spiritual sun which came into the world with the birth of Christ. It can also be understood as the time of the grace of Christ, which even if that time of grace had already arrived according to the course of time, still it is said to approach us through Faith and devotion. “The Lord is nigh.” It can also apply to those who begin to repent of their sin and for whose souls “the day of grace” is approaching. 2. Honesty is, therefore, necessary for life. Firstly, in regard to the removal of vices. “Let us, therefore, cast off the works of darkness.” With the departure of night, the works of night should cease. On the other hand, the works of darkness are called sins, because they are in themselves deprived of the light of reason with which human works should shine forth; for they are performed in darkness and because through works of darkness, man is led into darkness, according to Matthew 22:13, “Cast him into exterior darkness.” Secondly, honesty is necessary for putting on the virtues. “Put on the armor of light,” that is, the virtues, which are termed “armor,” inasmuch as they fortify us and they are called “the armor of light,” because they beautify and perfect the light of reason and because by our works of virtue others are enlightened. “So let your light shine before men, that they may see your good works and glorify your Father Who is in Heaven.” (Matthew 5:16). Thirdly, the Apostle exhorts us to the practice of and advancement in the virtues when he says, “Let us walk honestly as in the day.” (Romans 13:13). For these two things seem to be suitable for the day. (a) Of all, honesty, for on each day we should so conduct ourselves, that our honesty is apparent unto others. (b) Man usually walks in the daytime, not so much at night. Hence, it is said, “If a man walk in the day, he stumbleth not, because he seeth the light of this world, but if he walk in the night, he stumbleth, because the light is not in him.” (John 11:9). Therefore, because the day is at hand, it is necessary that we walk, that is, advance from what is good to what is best. Hence, it is written, “Walk while you have light and the darkness will overtake you not.” And Jesus said, “Yet a little while, and the light is among you. Walk while you have the light.” (John 12:35). (Commentary on chapter 13 of Romans). MONDAY IN THE FIRST WEEK OF ADVENT
Article 2 THE GREATNESS OF DIVINE LOVE “God so loved the world, as to give His only begotten Son; that whosoever believeth in Him, may have everlasting life.” (John 3:16).
The cause of all good things is the Lord and Divine love. For to wish good to anyone belongs to love. Since therefore, the will of God is the cause of things, from this very fact, good comes to us because God loves us. The love of God is also the cause of the good in nature. Likewise, it is the cause of the good resulting from grace. “I have loved you with an everlasting love, therefore, I have drawn thee,” namely, through the grace of God. That God is the Giver of the good resulting from grace also proceeds from His immense Charity and hence, it will be shown here, that this Charity of God is the greatest Charity and this because of four reasons: Because of the Person loving, for it is God Who loves and loves exceedingly. Therefore He says, “God so loved.” God’s love is the greatest because of the condition of the person loved, for it is man who is the object of God’s love, the worldly man living in sin. “God commendeth His Charity towards us, because when as yet we were His enemies, we were reconciled to God, by the death of His Son.” (Romans 5:10) Hence it is written, “God so loved the world.” God’s love is the greatest because of the greatness of His gifts, for love is shown by a gift, as Gregory says, “The proof of love is in the manifestation of action.” But God gave us the greatest gift for He gave us His only begotten Son, His own Son, Son by nature, consubstantial, not adopted, but only begotten Son God gave Him to us to prove the immensity of His love. God’s love is the greatest because of the magnitude of its effects, because through it we receive eternal life. Wherefore it is written, “Whosoever believeth in Him may not perish, but have life everlasting”; which He has obtained for us through His death on the Cross. Something is said to perish when it is prevented from obtaining the end for which it was created. But man is created and ordained for eternal life and as long as he sins he is turned away from that destined end. Still, while he lives, he does not perish entirely for he can yet be saved through God’s grace and mercy; but if he dies in sin then he perishes completely. The immensity of Divine Love is referred to by our Lord when He says “that whosoever believeth in Him, may not perish, but may have life everlasting.” For God in giving eternal life gave Himself to us, because eternal life is nothing other than to enjoy God forever. Moreover, to give oneself to God is a sign of great love. (Commentary on chapter 3 of St. John’s Gospel). TUESDAY IN THE FIRST WEEK OF ADVENT
Article 3 THE SUITABILITY OF THE INCARNATION 1. It would seem most fitting that by visible things the invisible things of God should be known; for to this end was the world made, as is clear from the word of the Apostle (Romans 1: 20), “For the invisible things of Him . . . are clearly seen, being understood by the things which are made.” But, as Damascene says, by the mystery of the Incarnation are made known at once—”the goodness, the wisdom, the justice, the power, or the might of God”--the goodness, for He did not despise the weakness of His own handiwork; the justice, since on man’s defeat, He caused the tyrant to be overcome by none other than man and yet He did not snatch men forcibly from death; the wisdom, for He found a most suitable discharge for a most heavy debt; the power, or infinite might, for there is nothing greater than for God to become Incarnate.
2. To each thing is befitting that which belongs to it because of its nature; thus, to think befits man, since this belongs to him for he has a rational nature. But the very nature of God is goodness. Hence, what belongs to the essence of goodness befits God. But it belongs to the essence of goodness to communicate itself to others. Therefore it belongs to the essence of the highest good to communicate itself in the highest manner to the creature and this is done chiefly by His so uniting created nature to Himself that one Person is made up of these three—the Word, a soul and flesh, as Augustine says. Hence it is manifest that it was fitting that God should become Incarnate. To be united to God in unity of person was not fitting to human flesh, according to its natural endowments, since it was above its dignity; nevertheless it was fitting that God by reason of His Infinite goodness, should unite it to Himself for man’s salvation. Augustine says: “God is great not in mass, but in power. Hence the greatness of His might feels no straits in narrow surroundings. If the passing word of a man is heard at once by many, and wholly by each, is it incredible then that the abiding Word of God should be everywhere at once?” Hence nothing unfitting arises from God becoming Incarnate. (Summa Theologica, 3a, q. 1. a. 1). WEDNESDAY IN THE FIRST WEEK OF ADVENT
Article 4 WAS CHRIST'S INCARNATION NECESSARY? 1. A thing is said to be necessary for a certain end in two ways.
First, when the end cannot be obtained without it, as food is necessary for the preservation of human life. Secondly, when the end is attained better and more conveniently, as a horse is necessary for a journey. In the first way it was not necessary that God should become incarnate for the restoration of human nature. For God of His omnipotent power could have restored human nature in many other ways. But in the second way it was necessary that God should become incarnate for the restoration of human nature. Hence Augustine says, “We shall also show that other ways were not wanting to God, to Whose power all things are equally subject; but that there was not a more suitable way of healing our misery.” Now this may be considered in regard to our advancement in good. First, with regard to Faith, which is made more certain by believing God Himself Who speaks; hence Augustine says, “In order that man might journey more trustfully towards the Truth itself, the Son of God, having assumed human nature, established and founded Faith.” Secondly, with regard to Hope, which is thereby greatly strengthened; hence Augustine says, “Nothing was so necessary for raising our Hope as to show us how deeply God loved us... And what could afford us a stronger proof of this than that the Son of God should become a partner with us of human nature.” Thirdly, with regard to Charity, which is greatly enkindled by this; hence Augustine says, “What greater cause is there of the Lord’s coming than to show God’s love for us?” And he afterwards adds, “If we have been slow to love, at least let us hasten to love in return.” Fourthly, with regard to well-doing, in which Christ set us an example; hence Augustine says: “Man who might be seen was not to be followed; but God was to be followed, Who could not be seen. And hence God was made man, that He Who might be seen by man, and Whom man might follow, might be shown to man.” Fifthly, with regard to—the full participation of the Divinity—which is the true bliss of man and the end of human life; and this is bestowed upon us by the humanity of Christ; for Augustine says: “God was made man, that man might be made Godlike.” (Summa Theologica, 3a, q. 1. art. 2). 2. It was not only necessary that God should become Incarnate for our good, but also for our removal from evil. First, man is taught by it not to prefer the devil to himself, nor to honor him who is the author of sin; hence Augustine says: “Since human nature is so united to God as to become one person, let not those proud spirits dare to prefer themselves to man, because they have no bodies.” Secondly, because we are thereby taught how great is man’s dignity, lest we should sully it with sin; hence Augustine says: “God has proved to us how high a place human nature holds amongst us, in as much as He appeared to men as a true man.” And Pope Leo declares: “Learn, O Christian, thy worth; and being made a partner of the Divine nature, refuse to return by evil deeds to your former worthlessness.” Thirdly, because, to do away with man’s presumption, the grace of God is commended in Jesus Christ, though no merits of ours went before, as Augustine says. Fourthly, because man’s pride which is the greatest stumbling-block to our clinging to God, can be convinced and cured by humility so great, as Augustine says. Fifthly, in order to free man from the slavery of sin; which as Augustine says: “ought to be done in such a way that the devil should be overcome by the justice of the man Jesus Christ, and this was done by Christ satisfying for us.” Now a mere man could not have satisfied for the whole human race, and God was not obliged to satisfy; hence it behooved Jesus Christ to be both God and man. Hence Pope Leo says: “Weakness is assumed by strength, lowliness by majesty, mortality by eternity, in order that One and the same Mediator of God and men might die in one and rise in the other—for this was our fitting remedy. Unless He was God, He would not have brought a remedy, and unless He was man, He could not have set an example.” And there are many other advantages which resulted above man’s apprehension, according to Ecclesiasticus 3:25:“Many things are shown to thee above the understanding of men.” (Summa Theologica, 3a, q. 1. art. 2) THURSDAY IN THE FIRST WEEK OF ADVENT
Article 5 SUFFICIENTLY SATISFY FOR SIN The Necessity of the Incarnation to Satisfy Sufficiently for Sin
1. Satisfaction may be said to be sufficient in two ways: Firstly, it satisfies perfectly, inasmuch as it is condign, being adequate to make good the fault committed, and in this way the satisfaction of a mere man cannot be sufficient for sin, both because the whole of human nature had been corrupted by sin, whereas the goodness of any person or persons could not make up adequately for the injury done to the whole of human nature, and also because a sin committed against God has a kind of infinity from the infinity of the Divine majesty, because the greater the person we offend, the more grievous the offense. Hence for condign satisfaction, it was necessary that the act of the one satisfying should have an infinite efficacy, as being of God and man. Secondly, man’s satisfaction may be called sufficient imperfectly, that is, in the acceptation of him who is content with it, even though it is not condign and in this way the satisfaction of a mere man is sufficient. And inasmuch as everything imperfect presupposes some perfect thing by which it is sustained, hence it is that the satisfaction of every mere man has its efficiency from the satisfaction of Christ. 2. The Incarnation gives us confidence in regard to the forgiveness of our sins. Just as virtue prepares man for Heaven, so sin debars him therefrom. Now sin, which is opposed to virtue, debars man from Heaven not only because it brings disorder into the soul by leading it away from its proper end, but also because it offends God, to Whom, as the Director of human actions, man looks for his heavenly reward. Moreover, when a man is conscious of sin he loses Hope, which he needs in order to reach Heaven. Therefore, as sin abounds in the human race man needs a remedy for it. But no one can provide this remedy except God alone, Who is able not only to move man’s will to good, so as to bring him back to the right order, but also to forgive the offense committed against Himself; since an offense is not forgiven except by the person offended. But in order that man’s conscience may be eased of his past sin he must be made certain of God’s forgiveness. But he cannot be certain of this except by God Himself. Hence it was fitting to the human race and expedient for the possession of heavenly bliss, that God should become man, so that man would both receive from God the forgiveness of his sins and be made certain of that forgiveness by God made man. Hence our Lord said (Matthew 9:6): “That you may know that the Son of man hath power on earth to forgive sins”; and the Apostle says (Hebrews 9:14): “that the blood of Christ ... shall cleanse our conscience from dead works, to serve the living God.” (Contra Gentiles, IV, 54). FRIDAY IN THE FIRST WEEK OF ADVENT
Article 6 NO BETTER REMEDY That sacred union of the Divine nature with the human nature was most suitably ordained for man’s salvation, for even though another way was possible for God, still nothing was so fitting as the Incarnation. For it was suitable to the Repairer, to the repaired and to the reparation.
1. It was suitable to Christ, the Repairer of our fallen nature, to Whom it was becoming to manifest His wisdom, His power and His goodness. For what was or could be more powerful than to unite extremes in the highest manner. For great was the power manifested in the union of unequal elements, greater in the union of those elements to the created spirit and greatest in the union with the Uncreated Spirit, where exists the greatest difference. Truly what could be more wise, as to the completion of the whole universe, than the union of the First and the Last, that is, the Word of God, Which is the beginning of all things and the union of human nature, which among the works of six days, was the final work of created things? For what could be more gracious than that the Creator of all things should will to communicate Himself to created things? And this kindness was great in the union of Himself with all things by His Presence; greater became His kindness when He communicated Himself to good things by His grace and His kindness became the greatest, because He communicated Himself to the Man-Christ and consequently, by unity of person to the family of nations. 2. This way of redemption was most fitting also to the person or people redeemed, because man through sin had fallen into infirmity, ignorance and wickedness by which he had become unfitted to imitate or acquire Divine virtue or know truth or love goodness. Therefore, God became man, so that He might give Himself to man to be imitated, to be known and to be loved. 3. This way was most suitable in regard also to our reparation, because the Son of God became incarnate, so that in the form of a slave, He might procure the salvation of the slave. Indeed, this suitableness extends to the things proper to the Son and to those virtues appropriate to Him. First, because the Son is the Word, the Image of the Father and the Son. Moreover, man through sin, had lost three things, namely, a knowledge of wisdom, the likeness of grace and possession of glory. Therefore, the Word, the Image and the Son were sent into the world. Secondly, this suitableness of the Incarnation appears more and more from the part of the virtues of the Son of God, because in the work of creation, His power especially shines forth; in the work of restoration, His wisdom is seen; while in the work of retribution, His kindness is apparent to all men. (Humanity of Christ) SATURDAY IN THE FIRST WEEK OF ADVENT
Article 7 REPAIRING HUMAN NATURE 1. The manner of repairing had to be such that it was suitable to the nature repaired and to the disease. I say suitable to nature, for since man has a rational nature, endowed with free will, he had to be brought back to a state of uprightness, not necessarily by external force, but according to his own will. I say also that the manner of repairing human nature had to be suitable to the disease, because when a sick person is considered in regard to the weakness of his will, it is necessary that his will be led back to the path of rectitude.
But rectitude or uprightness of will consists in the regulation of love which is the will’s chief affection. But if we are to place spiritual things ahead of things material our love must be so regulated that we love God above all things as our highest good (the summum bonum) and secondly, that we refer whatever we love—to God—as our final end; so that a proper order might be observed by us in other things loved. Now, to win our love for God, the Word of God, by Whom all things were made, could do nothing more for the reparation of our nature than to assume it, so that He is God and Man. 2. First of all, it is especially proven in so far as. God loves man; that for man’s salvation, God willed to become man, nor is there anything inspires more to love than to know that we are being loved. But man could not easily raise himself to those things which are above him, since his intellect and affections were burdened with material things. However, it is easy for one man to know and love another man. But to realize the depth of Divine Love, and to be borne into it by the proper affection of love, is not in every man’s power; but in the power of those who through God’s help are raised with a great desire and labor from things material to things spiritual. Therefore, in order that the way to God might be opened and made clear to all men, God willed to become man; so that even little children, so like to God, might be able to know and love God; and thus by this means can all understand God, and gradually arrive at perfection. From the fact also that God became man, Hope was given to man, that man could arrive at the participation of perfect happiness which happiness God alone has naturally. For man realizing his own weakness, even if he had been promised to obtain that happiness which the Angels are scarcely capable of possessing, namely, the happiness of the Vision of God; man of himself could hardly ever hope for this; unless, from another standpoint, the dignity of his nature were shown to him; a dignity which God considered of such great importance that He willed to become man; and so through this blessing God became man; He gave to us the Hope, that we also can obtain that perfection which will unite us to God in everlasting enjoyment. The knowledge of man’s dignity is accordingly important for man to realize, from the fact that God assumed human nature; so that man might subject his will to no creature, either by worshiping devils or any created things, or by debasing himself through the improper love of worldly things. For it is unworthy of a man that he should improperly subject himself to things inferior to God; since man is of such dignity according to Divine Wisdom, and so like to God, that God willed to become man (to make man God-like). (Saracens, V) THE SECOND SUNDAY OF ADVENT
Article 8 St. JOHN THE BAPTIST “John was a burning and shining light.” (John V, 35).
John was the accepted witness for Christ, and this is proved by three things which were accomplished by John. The first thing pertains to the condition of nature, namely, “John was a light.” The second pertains to the perfection of his love, because John was “a burning light.” The third refers to the perfection of his intellect, for “John was a shining light.” 1. John was Perfect in Nature John was perfect in nature for he was a light, that is, he was illuminated by grace, and illuminated by the light of God’s Word. The light (in John) differed from ordinary light, for ordinary light is that which shines by its own power; but this light in John was a participation of the Divine Light. For according to John 1:9, “Christ is the true Light. That was the true Light, which enlighteneth every man that cometh into the world.” John, however, was not “the Light,” but a light, for he was enlightened “to give testimony of the Light, that all men might believe through him,” (John 1:8) and be led to Christ. It is written of the light which shone in John: “I have prepared a lamp for Christ, my anointed (One).” (Psalm 131:17). 2. Likewise the love that was in John “was burning and shining.” For there are some lights that shine only in regard to duty but are extinct in regard to love (of God). For just as light or a lamp cannot shine unless it is first enkindled and inflamed by the fire of Charity. And hence the flame of love shines forth to enlighten because through the burning flame of Charity the knowledge of truth is communicated. “I have called you friends, because all things whatsoever I have heard of My Father, I have made known to you.” (John 15:15). And again: “They that fear God will prepare their hearts and in His sight will sanctify their souls.” (Ecclesiasticus 2:20). Fire has two qualities, namely, it burns and shines. But the heat from fire represents love by reason of three things: Firstly, because among all things material fire is the most active, and likewise with the flame of Charity, for nothing can resist its power. “The Charity of Christ presseth us.” (2 Corinthians 5:14). Secondly, just as fire is made to burn much from the fact that it is especially sensitive (and rapidly spreads) so also, Charity produces the warmth of fervor (and burns away the dross of earth) so that man might pursue the ways of God and follow his destined course unto the end. Thirdly, just as fire is led upwards, so also Charity, inasmuch as it unites us with God. “He that abideth in Charity, abideth in God, and God in him.” (1 John 4:16). 3. John was shining in intellect. Firstly, interiorly by a knowledge of truth for “the Lord filled his soul with brightness,” (Isaias 58:11), that is, He made, He caused John to shine with Heaven’s splendor. Secondly, John shone exteriorly by his preaching the word of God. “Blameless and sincere . . . among whom you shine as lights in the world: holding forth the word of life, to My glory in the day of Christ.” (Philippians 2:15). Thirdly, John was a shining light by the examples of his good works. “So let your light shine before men, that they may see your good works, and glorify your Father Who is in Heaven.” (Matthew 5:16). MONDAY IN THE SECOND WEEK OF ADVENT
Article 9 THE WONDERFUL INCARNATION OF THE SON OF GOD 1. Among Divine works, this mystery of the Incarnation, especially, exceeds the grasp of reason, for nothing can be thought of that is more wonderful than the Divine fact, that the true God, the Son of God, became true man. And because it is the most wonderful mystery, it follows that all other wonderful things are ordained especially to Faith in this mystery, since that which exists also in one genus seems to be the chief cause of other things.
2. Moreover, we believe in this wonderful Incarnation of God on Divine Authority which has revealed it to us for it is written, “The Word was made flesh and dwelt amongst us.” (John 1:14). The very words of our Lord Jesus Christ also prove this fact, “The Father is greater than I.” (John 14:28). And again, “My soul is sorrowful unto death.” (Matthew XXVI, 38). In these words our Lord speaks of things humble and human. These things were proper to Him according to His assumed humanity. Sometimes He speaks, on the other hand, of things sublime and Divine, namely, “I and the Father are one.” (John 10:30). And again, “All things whatsoever the Father hath are mine.” (John 14:15). It is certain that these things belong to Christ according to His Divine Nature. The works of the Lord also prove the reality of the Incarnation, for we read concerning Him, that “He feared, became sad, was thirsty and died. These facts pertain to His human nature, but that by His own power He cured the sick, raised the dead to life, calmed the sea, cast out devils and finally ascended into Heaven, these things demonstrate Divine Power in Christ.” 3. Moreover, in all created things, nothing is found like unto this union of the Divine and human nature in the Incarnation; except the likeness of the union of the soul with the body. Hence, Athanasius says, that “just as the rational soul and the human body form one man, so God and Man are one Christ.” But the likeness cannot consist in this, that the rational soul is united to the body as to matter, for then, one nature in God and Man would result. Therefore, the likeness consists in this, that the soul is united to the body as to an instrument. In fact, some Doctors say, that the human nature in Christ is a certain organ of the Divinity; just as the body is considered the organ of the soul. Hence, in the Union of God and of man, all men are compared to God as instruments to whom He is united. “For He it is Who worketh in us and perfects us.” But some men are compared to God as external and separate instruments. For they are moved by God, not to works proper to themselves, but to deeds common to all rational nature, that is to know truth, to love good things, to perform just works. But the human nature assumed by Christ is such that instrumentally it does the things proper to the Son of God, just as it is proper to Him to forgive sins, to enlighten minds by His grace and to lead us to eternal life. Therefore, the human nature of Christ with God, is likened to one’s own united instrument, as the hand in regard to its union with the soul. Still, the aforesaid example is not an exact likeness for it must be remembered that the Word of God is united to the human in a manner much more sublime and intimate. (Contra Gentiles, IV, 41). TUESDAY IN THE SECOND WEEK OF ADVENT
Article 10 WOULD JESUS HAVE COME IF WE HAD NOT SINNED? Augustine explaining Luke chapter 19, says: “‘The Son of Man is come to seek and to save that which was lost’—Therefore, if man had not sinned, the Son of Man would not have come. And, in 1 Timothy 1:15: `Christ Jesus came into this world to save sinners,’ the gloss says: ‘There was no cause of Christ’s coming into the world, except to save sinners. Take away diseases, take away wounds, and there is no need of medicine.’”
1. There are different opinions about this question. Some claim that even if man had not sinned the Son of God would have become incarnate. Others declare the contrary, and our assent ought rather to be given to this opinion. For such things as come from God’s will, and beyond the creature’s due, can only be made known to us by being revealed in the Sacred Scripture, in which the Divine Will is made known to us. Hence, since everywhere in Sacred Scripture the sin of the first man is assigned as the reason of the Incarnation, it is more in accordance with this to say that the work of the Incarnation was ordained by God as a remedy for sin; so that, had sin not existed, the Incarnation would not have been. Although the power of God is not limited to this; even had sin not been, God could have become Incarnate. 2. All other things which are assigned to the Incarnation of Christ, namely, man’s promotion in Faith, Hope and Charity, have to do with a remedy for sin. For if man had not sinned, he would have been endowed with the light of Divine Wisdom and would have been protected by God with the righteousness of justice in order to know and execute everything needful. But because man on deserting God had stooped to corporeal things, it was necessary that God should take flesh, and by corporeal things should afford him the remedy of salvation. Hence, in John 1:14, “And the Word was made flesh,” Augustine says: “Flesh had blinded thee, flesh heals thee; for Christ came and overthrew the vices of the flesh.” 3. On the other hand, it is reasonable and fitting that human nature should have been raised to something greater after sin. For God allows evils to happen in order to bring a greater good therefrom; hence it is written (Romans 5:20):“Where sin abounded, grace did more abound.” Hence also, in the blessing of the Paschal candle, we say: “O happy fault, that merited such and so great a Redeemer!” (Summa Theologica, 3a, q. 1, a. 3). WEDNESDAY IN THE SECOND WEEK OF ADVENT
Article 11 WHY DID JESUS LEAVE IT SO LATE? Should God Have Become Incarnate at the Beginning of the World?
It is written (Galatians 4:4): “When the fullness of time was come, God sent His Son,” concerning which the gloss says that “the fullness of the time—is when it was decreed by God the Father to send His Son.” But God decreed everything by His wisdom. Therefore, God became incarnate at the most fitting time; and it was not fitting that God should become incarnate at the beginning of the human race. Since the work of the Incarnation is principally ordained to the restoration of the human race by the removal of sin, it is manifest, that it was not fitting for God to become incarnate at the beginning of the human race before sin. For medicine is given only to the sick. Hence, Our Lord Himself says (Matthew 9:12): “They that are in health need not a physician, but they that are ill. . . . For I am not come to call the just, but sinners” to repentance.” Nor was it fitting that God should become man—immediately—after sin. First, on account of the manner of man’s sin, which was the result of pride; hence, man was to be liberated in such a manner that he might be humbled, and see how he stood in need of a deliverer. Hence, on the words in Galatians III, 19: “Being ordained by angels in the hand of a mediator,” the gloss says: “With great wisdom was it so ordered that the Son of Man should not be sent immediately after man’s fall. For first of all God left man under the natural law, with the freedom of his will, in order that he might realize his natural strength; so that, having recognized his infirmity, he might cry out for a physician, and beg the help of grace.” Secondly, on account of the order of furtherance in good, whereby we advance from imperfection to perfection. Hence, the Apostle says (1 Corinthians 15:46): “Yet that was not first which is spiritual, but that which is natural; afterwards that which is spiritual. . . . The first man was of the earth, earthly; the second man from Heaven, Heavenly.” Thirdly, on account of the dignity of the Incarnate Word, for on the words (Galatians 4: 4): “But when the fullness of the time was come,” the gloss says: “The greater the Judge Who was coming, the more numerous was the band of heralds who ought to have preceded Him.” Fourthly, lest the fervor of Faith should cool by the length of time, for the Charity of many will grow cold at the end of the world. Hence (Luke 18:8), it is written: “But yet the Son of Man, when He cometh, shall He find, think you, Faith on earth?” Charity does not put off bringing assistance to a friend; for always keep in mind the circumstances as well as the condition of the persons. For if the physician were to give the medicine at the very outset of the ailment, it would do less good, and would hurt rather than benefit. And hence, our Lord did not bestow upon the human race the remedy of the Incarnation in the beginning, lest they should despise it through pride, if they did not already recognize their disease. (Summa Theologica, 3a, q. 1, a. 5). THURSDAY IN THE SECOND WEEK OF ADVENT
Article 12 THE IMMACULATE CONCEPTION “Thou art all fair, O my love, and there is not a spot in thee.” (Canticles 4:7).
Mary was always immune from every sin. First of all in her very conception. For it is reasonably believed that Mary received greater gifts of grace than all others, since she gave birth to “the Only Begotten of the Father, full of grace and of truth.” Hence, it is written, “The Angel said to her, `Hail, full of grace, the Lord is with thee, Blessed art thou among women’.” (Luke, 1:28). Moreover, it is to be observed that it was granted by way of privilege to others, to be sanctified in the womb; for example, to Jeremias, of whom it is written (Jeremias 1:5): “Before thou camest out of the womb, I sanctified thee”; and again to John the Baptist, of whom it is written (Luke 1:15), “He shall be filled with the Holy Ghost even from his mother’s womb.” (Therefore, in order that Mary might receive more grace than these, she had to be not only sanctified in the womb, but also preserved from the original stain of sin). But this infusion of grace took place not before animation, but at the very first instant of animation. For the things of the Old Testament were figures of the New Testament, according to 1 Corinthians 12: “All things happened to them in figure.” Now the sanctification of the tabernacle, of which it is written, Psalm 45:5, “The Most High hath sanctified His own tabernacle,” seems to signify the sanctification of the Mother of God who is called God’s Tabernacle according to Psalm 18:6: “He hath set His tabernacle in the Sun.” But of the tabernacle it is written (Exodus 40:31): “After all things were perfected, the cloud covered the tabernacle of the testimony and the glory of the Lord filled it.” Therefore, also, the Blessed Virgin was not sanctified until after all in her were perfected, namely, her body and soul, that is, in the same instant. Secondly, Mary’s whole life was free from sin. For God so prepares and endows those whom He selects for some particular office, that they are rendered capable of fulfilling it, according to 2 Corinthians 3:6: “Who hath made us fit ministers of the New Testament.” Now the Blessed Virgin was chosen by God to be His Mother. Therefore, there can be no doubt that God, by His grace, made her worthy of that office, according to the words spoken to her by the Angel (Luke 1:30), “Thou hast found grace with God, behold thou shalt conceive in thy womb and shall bring forth a son and thou shalt call His Name Jesus.” But she would not have been worthy to be the Mother of God if she had ever sinned. First, because the honor of the parents reflects upon the child, according to Proverbs 17:6: “The glory of the children are their fathers”; and consequently, on the other hand, the Mother’s shame would have reflected on her Son. Secondly, because of the singular affinity between her and Christ Who took flesh from her. And it is written (2 Corinthians 6:15): “What concord hath Christ with Belial?” Thirdly, because of the singular manner in which the Son of God, “Who is the Divine Wisdom” (1 Corinthians 1:24), dwelt in her, not only in her soul but in her womb. And thus, it is written (Wisdom 1:4): “Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins.” We must therefore confess simply that the Blessed Virgin committed no actual sin, either mortal or venial; so that what is written (Canticles 4:7), is fulfilled: “Thou art all fair, O my love, and there is not a spot in thee.” (Summa Theologica, 3a, q. 27) FRIDAY IN THE SECOND WEEK OF ADVENT
Article 13 THE DEPARTING NIGHT “The night is passed and the day is at hand. Let us, therefore, cast off the works of darkness and put on the armor of light.” (Romans 12:13).
1. “The night is passed and the day is at hand.” This seems to be thus understood, that the entire time of the present life might be compared to night, because of the darkness of ignorance in which the present life is surrounded. On the contrary, the state of future blessedness is to be compared to “the day,” because of the brightness of God by which the saints are enlightened. In another way, it can be understood as meaning that the state of crime might be compared to “night,” because of the darkness of crime; concerning which it is written, “They have not known, nor understood. They walk on in darkness.”(Psalm 81:5). Moreover, the day is called the state of grace, because of the light of spiritual intelligence which the just have, but which the wicked have not. “Light is risen to the just, and joy to the right of heart.” (Psalm 96:11). In another way, “the night is passed and the day is at hand,” may be understood thus, that the time before the Incarnation of Christ might be compared to “night,” because it was as yet clear and the world was under a certain cloud of darkness. On the contrary, the time from the Incarnation of Christ is compared to the day, because of the power of the spiritual sun which came into the world with the birth of Christ. It can also be understood as the time of the grace of Christ, which even if that time of grace had already arrived according to the course of time, still it is said to approach us through Faith and devotion. “The Lord is nigh.” It can also apply to those who begin to repent of their sin and for whose souls “the day of grace” is approaching. 2. Honesty is, therefore, necessary for life. Firstly, in regard to the removal of vices. “Let us, therefore, cast off the works of darkness.” With the departure of night, the works of night should cease. On the other hand, the works of darkness are called sins, because they are in themselves deprived of the light of reason with which human works should shine forth; for they are performed in darkness and because through works of darkness, man is led into darkness, according to Matthew 22:13, “Cast him into exterior darkness.” Secondly, honesty is necessary for putting on the virtues. “Put on the armor of light,” that is, the virtues, which are termed “armor,” inasmuch as they fortify us and they are called “the armor of light,” because they beautify and perfect the light of reason and because by our works of virtue others are enlightened. “So let your light shine before men, that they may see your good works and glorify your Father Who is in Heaven.” (Matthew 5:16). Thirdly, the Apostle exhorts us to the practice of and advancement in the virtues when he says, “Let us walk honestly as in the day.” (Romans 13:13). For these two things seem to be suitable for the day. (a) Of all, honesty, for on each day we should so conduct ourselves, that our honesty is apparent unto others. (b) Man usually walks in the daytime, not so much at night. Hence, it is said, “If a man walk in the day, he stumbleth not, because he seeth the light of this world, but if he walk in the night, he stumbleth, because the light is not in him.”(John 11:9). Therefore, because the day is at hand, it is necessary that we walk, that is, advance from what is good to what is best. Hence, it is written, “Walk while you have light and the darkness will overtake you not.” And Jesus said, “Yet a little while, and the light is among you. Walk while you have the light.” (John 12:35). (Commentary on chapter 13 of Romans). SATURDAY IN THE SECOND WEEK OF ADVENT
Article 14 THE HOLINESS OF THE BLESSED VIRGIN MARY “Holiness becometh Thy house, O Lord” (Psalm 92:5).
1. The Blessed Virgin received the fullness or perfection of grace. She was full of grace. For in every genus, the nearer a thing is to the principle, the greater the part which it has in the effect of that principle. Hence, Dionysius says, that the angels being nearer to God have a greater share than men in the effects of the Divine goodness. Now, Christ is the principle of grace, authoritatively as to His Godhead, instrumentally as to His humanity. Whence (John 1:17) says, “Grace and truth came by Jesus Christ.” But the Blessed Virgin Mary was nearest to Christ in His humanity because He received His human nature from her. Therefore, it was due to her to receive greater fullness of grace than others. 2. In like manner, there was a threefold perfection of grace in the Blessed Virgin. The first was a kind of disposition by which she was made worthy to be the Mother of Christ and this was the perfection of her sanctification. The second perfection of grace in the Blessed Virgin was through the presence of the Son of God Incarnate in her womb. The third perfection of the end is that which she has in glory. That the second perfection excels the first, and the third the second, appears evident. 3. Mary's Reception of Grace. From the point of view of deliverance from evil, for at first, in her sanctification, she received grace inclining her to good, but in the conception of the Son of God she received consummate grace confirming her in good and in her glorification her grace was further consummated so as to perfect her in the enjoyment of all good. 4. Mary is the dispenser of grace to others. God gives grace to each one according to the purpose for which He has chosen him. And since Christ as man was predestinated and chosen to be “predestinated the Son of God in power . . ., of sanctification” (Romans 1:4), it was proper to Him to have such a fullness of grace that it overflowed from Him into all, according to St. John 1:16, “Of His fullness we have all received” (John 1:16). But the Blessed Virgin Mary received such a fullness of grace that she was nearest of all to the Author of grace, so that she received with her Him, Who is full of grace, and by bringing Him forth, she, in a manner, dispensed grace to all. 5. Mary and Miracles There is no doubt that the Blessed Virgin received, in a high degree, both the gift of wisdom and the grace of miracles and even of prophecy, just as Christ had them. But she did not receive them so as to put them and suchlike graces to every use, as did Christ; but according as they befitted her condition in life. For she had the use of wisdom in contemplation, according to Luke 2:19, “But Mary kept all these words pondering them in her heart.” But she had not the use of wisdom as to teaching since this befitted not the female sex, according to St. Paul, “I suffer not a woman to teach” (1 Timothy 2:12). The use of miracles did not become her while she lived, because, at that time, the teaching of Christ was to be confirmed by miracles, and hence, it was befitting that Christ alone and His disciples, who were the bearers of His Doctrine, should work miracles. Hence of John the Baptist it is written, “That he did no sign,” (John 10:41); that is, in order that all might fix their attention on Christ. As to the use of prophecy, it is clear that Mary had it from the canticle spoken by her: “My soul doth magnify the Lord.” (Luke 1:46). (Summa Theologica, 3a, q. 27, art. 5). THE THIRD SUNDAY OF ADVENT
Article 15 DESIRING THE INCARNATION The Mystery of the Divine Incarnation was desired by the Holy Fathers. Hence, it is written, “The Desired of all nations shall come.” (Aggeus 2:8). For this reason Augustine says, “The holy fathers knew that Christ would come, and all who believed in His coming, lived holy. O would that this birth of Christ might find me holy! O would that I may see with my eyes that which I believe in the sacred writings!”
There are three reasons why the ancients desired so much the Incarnation of Christ: 1. Because of the flood of earthly miseries from which they suffered. Hence, in Psalm 17:7, we read, “In my affliction, I called upon the Lord and I cried to my God.” That is, they longed for the coming of the Body of Christ, in Whose Incarnation we behold the effect of prayer. “I beseech Thee, Lord, send whom Thou wilt send.” (Exodus 4:13). “Behold the affliction of Thy people. Come and free us, as Thou hast said.” Here it is to be observed, that the affliction and liberation of the Israelites was a figure of the affliction and salvation of the whole human race. 2. They longed for the Incarnation of our Lord, because of the abundance of internal and external peace which abounded everywhere at His coming. Hence, it is written in Psalm 71: 7, “In His days shall justice spring up and abundance of peace, till the moon be taken away.” And again, Canticles 1:1, says, “Let Him kiss me with the kiss of His mouth.” For a kiss is a sign of peace. Therefore, the spouse prays for the Incarnation of the Son of God, which is, as it were, a foreshadowing of our union with God in which union truly exists the peace of our hearts. 3. The people of old desired the Incarnation of Christ, because of the abundance of internal joy which they received.“Look about thee, O Jerusalem, towards the east, and behold the joy that cometh to thee from God.” (Baruch 4:36). In seeing and in believing in this joy, the holy fathers had tasted it before it arrived. “Abraham your father rejoiced that he might see My day. He saw it and was glad.” (John 8:56). A gloss explains this thus, “Abraham understood about the day of My Incarnation.” Wherefore, Augustine beautifully says, “What joy of heart came at seeing the Word dwelling amongst us, the splendor of the Father shining in holy minds. The joy that God dwelling with the Father, and still not departing from the bosom of the Father, would one day be in the flesh, as Christ the Savior, the Prince of Peace.”(Humility of Christ). MONDAY IN THE THIRD WEEK OF ADVENT
Article 16 IT WAS FITTING FOR THE SON OF GOD TO ASSUME HUMAN NATURE FROM THE STOCK OF ADAM Augustine says: “God was able to assume human nature elsewhere than from the stock of Adam who by his sin had enslaved the whole human race; yet God thought it better to assume human nature from the conquered race and thus to overcome the enemy of the human race.”
And this for three reasons: first because it would seem but just that he who sinned should make amends and hence that from the nature which had been corrupted should be assumed that by which satisfaction was to be made for the whole nature. Secondly, it redounds to man’s greater dignity that the conqueror of the devil should spring from the stock conquered by him; and thirdly, because God’s power is made more manifest since, from a corrupt and weakened nature, He assumed that which was raised to such power and dignity. Therefore it is rightly said: “He came unto His own and His own received Him not” (John 1:11). The Light of the World, although present in the world and manifest by its effects, is nevertheless not recognized by the world. Thus “He came unto His own” so that He might be recognized, through the assumption of human nature. He Who was invisible came that he might become visible to all mankind. He came unto His own, that is unto Judea, which was in truth in a special manner His own. But it is better to say that He came into the world created by His own power. “And they received Him not”; that is mankind, formed by Him and made to His image and likeness. But here too it is better to say, the Jews who were His own received Him not for they should have believed in Him and worshiped Him. The Jews were indeed “His own” because they were chosen by Him to be His own special people. “The Lord has chosen thee to be His peculiar people” (Deuteronomy 26:18). His own because they are His kinsmen; “my kinsmen according to the flesh.” (Romans 9:3) Likewise His own because of the many and great favors God has conferred upon them. “I have brought up children, and exalted them; but they have despised me.” (Isaias 1:2) TUESDAY IN THE THIRD WEEK OF ADVENT
Article 17 WHY THE SON? WHY NOT THE FATHER OR THE HOLY GHOST? It Was More Fitting That the Person of the Son, Rather Than Any Other Divine Person, Should Assume Human Nature
St. John Damascene says, “In the mystery of the Incarnation the wisdom and the power of God are made known; the wisdom, for He found a most suitable solution for a most heavy debt; the power, for He made the conquered conquer.”But power and wisdom are proper to the Son, according to 1 Corinthians 1:24. “Christ, the power of God and the wisdom of God.” Hence it was fitting that the Person of the Son should become incarnate. Firstly, on the part of the union; for such as are similar are fittingly united. Now the Person of the Son, Who is the Word of God, has a certain common agreement with all creatures, because the word of the craftsman, that is, his concept —is an exemplary likeness of whatever is made by him. Hence the Word of God, Who is His eternal concept is the exemplar of all creatures. And therefore as creatures are established in their proper species, though movably, by the participation of this likeness, so by the non-participated and personal union of the Word to a creature, it was fitting that the creature should be restored in order to its eternal and unchangeable perfection; for the craftsman, by the intelligible form of his art, whereby he fashioned his handiwork, restores it when it has fallen into ruin. In another way, He has a particular agreement with human nature, since the Word is a concept of the eternal Wisdom, from Whom all man’s wisdom is derived. And hence man is perfected in wisdom (which is his proper perfection, as he is rational) by participating in the Word of God, as the disciple is instructed by receiving the word of his master. Hence it is said (Ecclesiasticus 1:5), “The Word of God on high is the fountain of wisdom.” And hence, for the complete perfection of man, it was fitting that the very Word of God should be personally united to human nature. Secondly, the reason for this fitness may be taken from the end of the union, which is the fulfilling of predestination —that is, of such as are preordained to the Heavenly inheritance, which is bestowed only on sons, according to Romans 8:17: “If sons, heirs also.” Hence it was fitting that by Him Who is the eternal Son, men should share His likeness of sonship by adoption, as the Apostle says in the same chapter (8:29), “For whom He foreknew, He also predestined to be made conformable to the image of His Son.” Thirdly, the reason for this fitness may be taken from the sin of our first parent, for which the Incarnation supplied the remedy. For the first man sinned by seeking knowledge, as is plain from the words of the serpent, promising to man the knowledge of good and evil. Hence it was fitting that by the Word of true knowledge man might be led back to God, having wandered from God through an improper thirst for knowledge. (Summa Theologica, 3a, Q. 3. art. 8) WEDNESDAY IN THE THIRD WEEK OF ADVENT
Article 18 DID WE MERIT THE INCARNATION? First, with regard to Christ Himself, it is clear that no merits of His preceded the union. For we do not hold that He was first of all a mere man, and that afterwards by the merits of a good life it was granted Him to become the Son of God, as Photinus held; but we hold that from the beginning of His conception this man was truly the Son of God, seeing, that He had no other hypostasis but that of the Son of God, according to Luke 1:35. “The Holy which shall be born of thee shall be called the Son of God.”
Neither could the deeds of any other man whatsoever have availed to merit this union condignly;—first, because the meritorious works of man are properly ordained to beatitude, which is the reward of virtue, and consists in the full enjoyment of God. Whereas the union of the Incarnation, inasmuch as it is in the personal being, transcends the union of the beatified mind with God, which is by the act of the soul in fruition; and therefore it cannot merit. Secondly, because grace cannot fall under merit, for the principle of merit does not fall under merit and hence neither does grace, for it is the principle of merit. Therefore, still less does the Incarnation fall under merit, since it is the principle of grace, according to John 1:27. “Grace and truth came by Jesus Christ.” Thirdly, because the Incarnation is for the reformation of the entire human nature, and therefore it does not fall under the merit of any individual man, since the goodness of a mere man cannot be the cause of the good of the entire nature. Yet, the holy Fathers merited the Incarnation, congruously by desiring and imploring; for it was becoming that God should hearken to those who obeyed Him. The Blessed Virgin is said to have merited to bear the Lord of all; not that she merited His Incarnation, but because by grace bestowed on her she merited the degree of purity and holiness, which fitted her to be the Mother of God. (Summa Theologica, 3a, Q. 2, art. 11) THURSDAY IN THE THIRD WEEK OF ADVENT
Article 19 GOD'S GIFT TO US The Gift of the Son of God in the Incarnation
“In this the Charity of God has appeared to us, that God sent His only Begotten Son into the world, that we might live through Him.” (1 John 4:9). “In this,” as by a most certain proof, “the Charity of God appeared to us,” that is, the Charity of God was shown to us; because God sent His Son, and not a servant. Gregory says, “Is not this love of Charity indescribable that in redeeming the slave, God sacrificed His Son, consubstantial with Himself, not an adopted Son, but His Own Son by nature. God sent His Only Begotten Son, not one from many sons; but He Who is infinitely great amongst the greatest—God sent Him into the world—to save the world”; so that we might live--“that we who were first dead, might live—being vivified through Him.” But God Who is rich in mercy, because of His exceeding Charity wherewith He loved us, even when we were dead in sins—quickened us together in Christ—that He might show in the ages to come the abundant riches of His grace; for by grace you are saved through Faith, for it is a gift of God. (Ephesians 2). Observe that the Apostle states four reasons whereby the gift (of the Incarnation) should be pleasing and acceptable: Firstly, because of the Person giving the gift; since He Who gives, gives from the greatest love and affection. Hence, sometimes care is taken not so much concerning that which is given, as concerning the love of the person giving a gift. But surely, this gift of God to us was given from the greatest love or Charity of the Father: “In this the Charity of God appeared to us.” The second reason (why the gift of the Incarnation should be pleasing and acceptable to us) is on the part of the gift given or sent. When that which is given is great and precious, it should be all the more welcome and acceptable and pleasing. And certainly this gift to us of God the Son Incarnate was the greatest. Wherefore it is noted:“He sent His Only Begotten Son.” The third reason is on the part of the person receiving the gift; particularly when the person to whom the gift is given needs it in the worst way. And certainly we needed in the worst manner such a gift from God to vivify us, because we were dead in our sins, and this fact is noted in the words: “That we might live through Him.” The fourth reason (why we should appreciate the God-given gift of the Incarnation) is on the part of the person bringing that gift. For sometimes, because of the beauty, graciousness, and pleasingness of the person bringing a gift—as in the case of a beautiful lady—the gift presented’ is rendered all the more pleasing. And so because of the beauty and grace of the Virgin bearing that Divine gift, it should be most acceptable to us, and this is implied in the words: “God sent His Son, made of a woman.” (Galatians 4:4). “Now therefore, you are no more strangers and foreigners; but you are fellow citizens with the saints and domestics of God.” (Ephesians 2:19). (Commentary on the First Epistle of St. John, Chapter 4). FRIDAY IN THE THIRD WEEK OF ADVENT
Article 20 DO PENANCE! “Do penance, for the Kingdom of Heaven is at hand.” (Matthew 3:2).
1. “Do penance,” John the Baptist thus announces a certain life. As St. Augustine says, “No one, who is the master of his own will, can begin this new life, unless he repents of his old life.” Therefore, he first advises us to do penance and secondly, he announces salvation. “The Kingdom of Heaven is at hand.” Likewise, “do penance,” by which the remission of sin is accomplished. Hence, Chrysostom says, “With the birth of the Son of God, God sent a precursor into the world.” It must be observed that it is one thing to do penance and another thing to repent. One repents who turns away from sin, but weeps not for having committed them. It must be realized that everything is referred to the intention of the mind, that is, a person must resolve not to commit sin again, and for this penance is required. To do penance, moreover, is to satisfy for sins committed. “Bring forth fruits worthy of penance.” (Luke 3:8). This refers to penance for sins committed after baptism. Hence Peter (Acts 2:38) says, “Do penance and be baptized every one of you in the name of Jesus Christ for the remission of your sins, and you shall receive the gift of the Holy Ghost,” that is so you may be ready to obtain salvation. 2. “The Kingdom of Heaven.” Nowhere in the Old Testament is there found a promise of the Kingdom of Heaven. But John the Baptist was the first to announce it, for this pertained to his dignity. Moreover, the Kingdom of Heaven may be considered in four ways: Firstly, it is called Christ Himself living in us through His grace. “The Kingdom of God is within you” (Luke 17:21), for through the indwelling of grace the Heavenly life is begun in us. Secondly, Sacred Scripture is sometimes called the Kingdom of Heaven. “The Kingdom of God shall be taken away from you” (Matthew 21:43), that is, Sacred Scripture. It is called the kingdom because its law leads to the kingdom. Thirdly, the Church militant on earth is called the Kingdom of Heaven. “The Kingdom of Heaven is like unto a net cast into the sea and the gathering together of all kinds of fishes.” (Matthew 13:47). It is called the Kingdom of Heaven because it was instituted after the manner of the Heavenly church. Fourthly, the Kingdom of Heaven is called the Heavenly curia or celestial building. “They shall come from the east, and from the west and shall sit down with Isaac, Abraham and Jacob in the Kingdom of Heaven.” Moreover, before the time of John the Baptist, there was mention made only of the Kingdom of Jebusites, but now the Kingdom of Heaven, the Church of God, is promised. (Matthew 3). SATURDAY IN THE THIRD WEEK OF ADVENT
Article 21 FRUIT WORTHY OF PENANCE “Who hath showed you to flee from the wrath to come? Bring forth, therefore, fruit worthy of penance.” (Matthew 3:7).
1. There are two things which lead to penance, namely, a realization of our own sins and a fear of the Divine judgment. “By the fear of the Lord, everyone declineth from evil.”(Proverbs 15:27). “Know ye that there is a judgment.” (Job 19:29). Ambrose and Chrysostom explain concerning the future, namely, “Who hath showed you, so that you might abandon evil? Who, but God? Show to us, O Lord, Thy mercy and grant to us Thy salvation.” (Psalm 84:8). Rabanua also explains concerning the future wrath thus: “It is good that you do penance, otherwise who shall show you to flee from the wrath to come?” Psalm 138:8, says,“Whither shall I go from Thy spirit? or whither shall I flee from Thy face?” The anger of God must not be taken as an affection of His mind, but as an effect. Hence His anger is His just revenge. There are two classes of people who are unwilling to do penance, namely, those who disbelieve in the judgment and those who delay their repentance. “Set not thy heart upon unjust possessions, and say not, I have enough to live on.” (Ecclesiasticus 5:1). And again, Job 19:29, advises to “flee ye from the face of the sword, for the sword is the avenger of iniquities.” The other class delay to do penance, and concerning these it is said, (2 Peter 3:9): “The Lord delayeth not His promise, as some imagine, but dealeth patiently for your sake, not willing that any should perish, but that all should return to penance.” But John excludes both reasons saying, “Now, the axe (of penance) is laid to the root of the trees; every tree, therefore, that bringeth not forth good fruit (of penance) shall be cut down and cast into the fire.” (Luke 3:9). As if the Evangelist had said, “Let us not delay to do penance.” 2. “Bring forth, therefore, fruit worthy of penance.” On the fruit tree the fruit appears after the blossoms (or flowers) appear and if there are no blossoms on the tree no fruit will follow. The flower, indeed, of penance appears in sorrow for sin, but the fruit of penance appears in good works. “My flowers are the fruit of honor and riches.” (Ecclesiasticus 24:23). It must be observed that there is one fruit of justice and another fruit of penance; for more is demanded from the penitent than from a person who does not commit sin. There is a threefold fruit worthy of penance. The first fruit is that the sinner do penance according to the judgment of the priest, “After thou didst convert me, I did penance. . . . I am confounded and ashamed because I have borne the reproach of my youth.” (Jeremias 31:19),“that is, I have afflicted my flesh.” The second fruit worthy of penance is that the sinner flee from sin and the occasions of sin. Hence it is said that to satisfy for sin is to shun the causes of sin. “My son hast thou sinned? Do so no more, but for thy former sins also pray that they may be forgiven thee.” (Ecclesiasticus 21:1). “Flee from sins as from the face of a serpent, for if thou comest near them they will take hold of thee. The teeth thereof are the teeth of a lion, killing the souls of men.”(Ecclesiasticus 21:2). The third fruit worthy of penance is that the sinner exert himself as much in doing good as he did in committing sin. “For as you have yielded your members to serve uncleanness and iniquity, so now yield your members to serve justice unto sanctification.” (Romans 6:19). (Commentary on St. Matthew, chapter 3). THE FOURTH SUNDAY OF ADVENT
Article 22 THE VOICE OF ONE CRYING IN THE DESERT “I am the voice of one crying in the wilderness. Prepare ye the way of the Lord.” (John 1:23).
John says that he is a voice, because the voice is posterior to the word, but knowledge is prior to the word. For the word conceived in the heart (or mind) we know through the spoken word (or voice), since it is the sign of the word conceived in the mind. God sent the precursor, John, so that His Word, eternally conceived, might be made known; John said: “I am the voice.” “Of one crying,” that is of John crying and preaching in the desert, or crying of Christ in him. John, therefore, is crying for four reasons: 1. A cry introduces a manifestation, and therefore, to show that Christ speaks publicly through John and in him, John cries: “On the last and great day of the festivity, Jesus stood and cried, saying: `If any man thirst, let him come to Me and drink.’” (John 7:37). 2. A cry is sounded to those who are distant. But the Jews were far away from God, and hence it was necessary that John should cry. “Friend and neighbor thou hast put far from Me.” (Psalm 137:19). 3. He cries because they are deaf to the voice of God. “Who is deaf, but he to whom I have sent My messengers.” (Isaias 42:19). 4. He cries because he speaks with righteous indignation; for these unbelievers had merited the anger of God. “He spoke to them in his anger.” (Psalm 2:5). “One crying in the wilderness,” so that, remaining in the desert, John might be immune from all sin and thus become more worthy to bear testimony to Christ, and from the example of his life in the desert, his testimony of Christ might be more readily believed by men. But what does John cry? “Prepare the way of the Lord.” Moreover, the way to receive God is the way of justice, ready and straight. “The way of the just is right.” (Isaias 26:7). For the way of the just man is right when the entire man is subjected to God; namely, when man’s intellect is subjected to Him through Faith, man’s will through love, and man’s actions through willing and holy obedience. (Commentary on the Gospel of St. John, chapter 1). MONDAY IN THE FOURTH WEEK OF ADVENT
Article 23 THE HEAVENLY DEW “Drop down dew, ye Heavens, from above, and let the clouds rain the just. Let the Earth be opened, and bud forth a Savior.” (Isaias 45:8).
1. Here the prophet Isaias points out three prophetic things about the birth of Christ, namely, the principle of His birth, the beginning of His birth, and the fruit of His birth. The principle of His birth is threefold: First, the Heavens descending as if an effective principle, namely, the nativity, is the work of the three Persons, for which reason the plural “Heavens” is used. It is the work of the Father Who sent His Son, the work of the Son Who assumed human nature, and the work of the Holy Spirit in causing the conception. The second principle is the raining clouds, which is a preparative principle, in which the work of the Angelic messenger is indicated. “Thou, O Lord, makest the clouds Thy chariot.” (Psalm 103:3). The third principle is the Earth budding forth, which is the conception principle; namely, the Blessed Virgin, concerning whom it is written in Psalm 84:13, “Our Earth shall yield her fruit; and whose virgin mind was opened and disposed to welcome the privilege of grace.” “Do not be afraid, Mary hast found grace”; the grace of understanding, so believe the message of the Angel; the grace of the womb, to conceive the Son of God. 2. The beginning of the birth of Christ is truly compared to the dew, to the rain, and to the buds, for Christ is the dew that makes the Earth cool, and the rain that enriches the Earth. “He shall come down as rain upon the fleece. And as the rain and the snow come down from Heaven and return no more thither, but soak the Earth, and water it and make it to spring and give seed to the sower and bread to the eater; so shall My word be which shall go forth from My mouth. It shall not return to Me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it” (Isaias 55:10). And, “I will raise up to David a just branch.” (Jeremias 23:5). The fruit of Christ’s birth is justice, which sprang forth with His nativity and which was fulfilled in three ways; namely, by work, by word, and by gifts. By work, “Thus, it became us to fulfill all justice.” By word, “I that speak justice, and am a defender to save.” (Isaias 63:1). Fulfilled by gifts, which God gave to the world, “Of Him are you in Christ Jesus, Who of God is made unto us wisdom, and justice, and sanctification, and redemption. That, as it is written, He that glorieth, may glory in the Lord.” (1 Corinthians 1:30). (Commentary on Isaias, chapter 45). TUESDAY IN THE FOURTH WEEK OF ADVENT
Article 24 THE ADVANTAGES OF THE INCARNATION There are four advantages arising from our Lord’s Incarnation, namely, the exaltation of human nature; secondly, the adoption of sons; thirdly, the interior repairing of the mind; fourthly, the increase of happiness.
1. The exaltation of human nature. “Who shall give Thee to me for my brother that I may find Thee without, and kiss Thee, and now no man may despise me?” (Canticles 8:1). The Beloved was at one time within. “In the beginning was the Word.” At another time the Beloved was outside, when “the Word was made Flesh, and dwelt amongst us.” “That I may kiss Thee,” that is, that I may see Thee face to face, and speak to Thee, mouth to mouth; “and now no man may despise me.” Afterwards, Christ came pouring His spirit of liberty into His own. Likewise the Church which Christ founded was honored by Angels. Hence, it is written in Apocalypse 22:9, “I, John, who have heard and seen these things . . . fell down to adore, before the feet of the Angel, who showed me these things.” Wherefore, Pope Leo also wrote: “O Christian, know thy dignity, that thou art made a companion with the Divine nature. Wherefore, thou shouldst be unwilling to return to your former worthlessness to become degenerated by your old vileness.” 2. “The adoption of Sons.” God sent His Son that we might receive the adoption of sons. (Galatians IV, 4). Hence, Saint Augustine says, “The Son of God became the Son of man, so that He might make men sons of God. The Only Begotten Son of God made many sons of God; for He bought to Himself brethren by His own Blood. He reclaimed the outcast. He redeemed the slave, honored the undeserving, gave life to the dead. Without a doubt He who scorned not to receive evil things at thy hands will give thee His own good gifts.” Moreover, it must be observed that this adopted sonship has a certain likeness to natural sonship. The Son of God naturally proceeds from the Father as One intellectual Word existing in the Father, unto the Eternal Word, according to the unity which it has with the Father, which is caused through grace and Charity. Hence, the Lord prayed, “I pray that they all may be one in Us as Thou Father, in Me, and I in Thee; so that the world may believe that Thou halt sent Me.” (John 17:21). And such likeness perfects the nature of our adoption because heirship is due to the heirs. 3. The interior repairing of the mind followed from the Incarnation. For, as Augustine says, “So that man might eat the Bread of Angels, the Creator of the Angels became Man.” Likewise, Saint Bernard says, “The manna descended from Heaven so that the hungry may rejoice.” “She brought forth her first born, and wrapped Him up in swaddling clothes” (Luke 2:77), so that He might satisfy us with His own most precious food. 4. An increase of happiness resulted from the Incarnation. “I am the door. By me, if any man enter in, he shall be saved, and he shall go in, and go out, and shall find pastures.” (John 10:9). Wherefore Augustine says, “God became man, so that He might make all mankind happy in Him, and that the entire love of man might be centered in Him, and that the entire conversion of man might be towards Him; since, from an observation of the Flesh, He might be seen by flesh, and by a perception of the mind, He might be seen through the contemplation of His Divinity. All this is for man’s good, so that whether man goes in, or goes out, he might find pastures in his work; outside, in the Flesh of his Savior; inside, in the Divinity of his Creator.” (The Humanity of Christ). WEDNESDAY IN THE FOURTH WEEK OF ADVENT
Article 25 THE INCARNATION IS A HELP FOR MAN STRIVING FOR HAPPINESS If anyone diligently and piously considers the mysteries of the Incarnation, he will find such depth of wisdom that it exceeds all human knowledge. Hence, it happens to one piously meditating on this truth, that always more and more admirable reasons for a mystery of this nature reveal themselves. It must, therefore, be remembered that the Incarnation of God was the most efficacious help for man tending to happiness.
1. The perfect happiness of man consists in the immediate vision of God. But this vision seemed to be impossible of attainment, because of the immense distance of the human nature from the Divine. Through this, that God willed to unite our human nature to Himself in Person, He most clearly proved to men that man can be united to God by his intellect seeing Him directly. It was, therefore, most suitable that God should assume human nature to raise man’s Hope to eternal happiness. Hence, after the Incarnation, men began to aspire more and more to celestial happiness. “I am come that they may have life, and have it more abundantly.” (John 10:10). 2. Because perfect happiness consists in such a knowledge of God that it exceeds the power of every created intellect, it was necessary that there should be a certain sacrifice of this Divine knowledge to man, so that he might be directed to that plenitude of ever blessed knowledge which is obtained through Faith. Moreover, the knowledge by which man is directed to his ultimate end, must be most certain from the fact that it is the principle of all the things which are ordained to the ultimate end. Therefore, in order that man might obtain perfect certitude concerning the truth of Faith and receive Divine instruction in a human way, it was necessary that he be instructed by God Himself, made Man. Wherefore, we see that after the Incarnation of Christ, men were instructed more clearly and with greater certitude in Divine knowledge. “The Earth is filled with a knowledge of the Lord.” (Isaias 11:9). 3. Since perfect knowledge consists in the Divine enjoyment, it was necessary that the affections of man be disposed to desire the Divine fruition. Just as we know that there is in man a natural desire for happiness, and the desire for the enjoyment of anything is caused by a love for that thing; so it was necessary that man tending to perfect happiness be led to Divine love. But nothing so inspires us with love for someone as an example of their love for us. But God’s love for man could not be shown in a more powerful way than that He willed to be united to man in Person. For it is characteristic of love to unite the lover with the beloved. Hence, it was necessary for man tending to perfect happiness that God should become man. More than this, since friendship consists in a certain equality, those persons or things are very unequal which seem not to be capable of being united in friendship. In order, therefore, that the friendship between man and God might be more intimate, it was expedient that God should become man. 4. It is clear that happiness is the reward of virtue, and so it was necessary that those tending to happiness be disposed to virtue. But we are inspired to virtue by word and example. Inasmuch as the words and example of anyone are the more powerful, by so much the more are men led to practice virtue and hold in greater esteem the goodness of the person giving good example. But even in the holiest of men some defects are found, hence, it was necessary for man, so that he might be most firmly established in virtue, that he receive the doctrine and examples of virtue from God, made Man. (Contra Gentiles, IV, 54). THURSDAY IN THE FOURTH WEEK OF ADVENT
Article 26 THE GOODNESS AND USEFULNESS OF CHRIST'S BIRTH “The goodness and kindness of God, our Savior, appeared.” (Titus 3:4).
1. It must be remembered that Christ showed to us His goodness in communicating His Divinity, but He showed His mercy in assuming our nature. Hence, Saint Bernard says, “The power of God appeared in the creation of things, His wisdom, in the government of things, but His goodness especially appeared in His assumption of our nature.” For God revealed a wonderful sign of His goodness when He willed to add the name of God to humanity, for “Not from works of justice which we did, but by His mercy are we saved.” Did He not show forth His mercy, when He received and took upon Himself our misery? What was so full of holiness as the Word of God, which was made flesh for us and dwelt amongst us? Hence, the Church sings, “Oh Christ, the Redeemer of all, the Only God of the Father.” And Isaias 63:16, says, “Thou, O Lord, art our Father, our Redeemer, from everlasting is Thy Name.” Moreover, concerning the blessings and usefulness of our Savior’s birth, Isaias 11:6, says, “A child is born to us,” that is for our benefit and welfare. In truth, there are four great blessings which have come down to us from the birth of Christ, which we may consider from the four special virtues which children possess; namely, purity, humility, lovableness and pleasingness. These are found in the Christ Child in a most excellent manner. Firstly, we find in Him the greatest purity because He is the brightness of eternal light, and the unspotted mirror of God's majesty, and the image of His goodness. (Wisdom 6:26), Moreover, He demonstrated His purity in being conceived and born without sin. Hence, Alcuin observes that, “The Maker of all men, in order that He might become Man for the sake of men, had to select such a mother for Himself, and He knew that it was becoming that she should be Immaculate and most pleasing to God. Therefore, He willed that she should be a Virgin Immaculate, and from the Immaculate was born the Immaculate Child, Who will purge the sins of all mankind.” Secondly, in this Child, we find the greatest humility, for “He, God, emptied Himself, taking the form of a slave.” (Philippians 2:7). He showed this humility, as Bernard says, in being born in a stable, wrapped in swaddling clothes, and laid in a manger. Thirdly, we find in the Christ Child the highest kind of lovableness. He was the most beautiful of the sons of men and the delight of the Angels. The union of His Divinity with the humanity caused this lovableness in a certain manner. Hence, Bernard said, “Behold the Man, the Maker of Man, filled with every manner of sweetness.” Fourthly, we find in the Christ Child the greatest pleasingness for, “He is gracious and merciful, patient and rich in mercy, and ready to repent of evil” (Joel 2:13). Wherefore, Bernard says, “Christ is a Child and is easily pleased. Who does not know that a child easily gives? Behold if Christ were not great and kind to us, we could never be reconciled to Him in the least thing; but the least thing, I say, done for Him is pleasing to Him.” And just as the kindness of God appeared as something beyond all hope and expectation, so we can, if we repent, hope for a similar manifestation of God's mercy at the judgment. (The Kindness of Christ.) FRIDAY IN THE FOURTH WEEK OF ADVENT
Article 27 THE CHARITY OF GOD IS TO APPEAR TO US “In this the Charity of God has appeared to us, that God sent His only Begotten Son into the world, that we might live through Him.” (I John IV, 9).
“In this,” as by a most certain proof, “the Charity of God appeared to us,” that is, the Charity of God was shown to us; because God sent His Son, and not a servant. Gregory says, “Is not this love of Charity indescribable that in redeeming the slave, God sacrificed His Son, consubstantial with Himself, not an adopted Son, but His Own Son by nature. God sent His Only Begotten Son, not one from many sons; but He Who is infinitely great amongst the greatest—God sent Him into the world—to save the world”; so that we might live--“that we who were first dead, might live—being vivified through Him.” But God Who is rich in mercy, because of His exceeding Charity wherewith He loved us, even when we were dead in sins—quickened us together in Christ—that He might show in the ages to come the abundant riches of His grace; for by grace you are saved through Faith, for it is a gift of God. (Ephesians II). Observe that the Apostle states four reasons whereby the gift (of the Incarnation) should be pleasing and acceptable: First because of the Person giving the gift; since He Who gives, gives from the greatest love and affection. Hence, sometimes care is taken not so much concerning that which is given, as concerning the love of the person giving a gift. But surely, this gift of God to us was given from the greatest love or Charity of the Father: “In this the Charity of God appeared to us.” The second reason (why the gift of the Incarnation should be pleasing and acceptable to us) is on the part of the gift given or sent. When that which is given is great and precious, it should be all the more welcome and acceptable and pleasing. And certainly this gift to us of God the Son Incarnate was the greatest. Wherefore it is noted: “He sent His Only Begotten Son.” The third reason is on the part of the person receiving the gift; particularly when the person to whom the gift is given needs it in the worst way. And certainly we needed in the worst manner such a gift from God to vivify us, because we were dead in our sins, and this fact is noted in the words: “That we might live through Him.” The fourth reason (why we should appreciate the God-given gift of the Incarnation) is on the part of the person bringing that gift. For sometimes, because of the beauty, graciousness, and pleasingness of the person bringing a gift—as in the case of a beautiful lady—the gift presented’ is rendered all the more pleasing. And so because of the beauty and grace of the Virgin bearing that Divine gift, it should be most acceptable to us, and this is implied in the words: “God sent His Son, made of a woman.” (Galatians IV). “Now therefore, you are no more strangers and foreigners; but you are fellow citizens with the saints and domestics of God.” (Ephesians II, 19). (1 John IV). SATURDAY IN THE FOURTH WEEK OF ADVENT
Article 28 MAKE WAY FOR THE SON OF GOD AND YOUR SALVATION! “God so loved the world, as to give His only begotten Son; that whosoever believeth in Him, may have everlasting life.” (John 3:16).
The will of God is the cause of things, from this very fact, good comes to us because God loves us. The cause of all good things is the Lord and Divine love. For to wish good to anyone is an action of love. God loves man and for man’s salvation, God willed to become man. God gave us the greatest gift possible―for He gave us His only begotten Son. Nothing inspires us more to love, than to know that we are being loved. Man could not easily raise himself to those things which are above him, since his intellect and affections were burdened with material things. God assumed human nature; so that man might subject his will to no creature, either by worshiping devils or any created things, or by debasing himself through the improper love of worldly things. For it is unworthy of a man that he should improperly subject himself to things inferior to God. Man through sin, had lost three things―(1) a knowledge of wisdom, (2) the likeness of grace and (3) possession of glory in Heaven. Something is said to perish when it is prevented from obtaining the end for which it was created. But man is created and ordained for eternal life and as long as he sins he is turned away from that destined end. Still, while he lives, he does not perish entirely for he can yet be saved through God’s grace and mercy; but if he dies in sin then he perishes completely. Therefore, Jesus Christ―the Image and the Son of God―was sent into the world. The only cause of Christ’s coming into the world, was to save sinners. Take away diseases, take away wounds―and there is no need of medicine. Christ’s power especially shines forth in the work of restoration, and His wisdom is seen; while in the work of retribution, His kindness is apparent to all men. Redemption, through Christ becoming man, was most fitting because man, through sin, had fallen into infirmity, ignorance and wickedness by which he had become unfitted to imitate or acquire Divine virtue, or know truth, or love goodness. Therefore, God became man, so that He might give Himself to man to be imitated, to be known and to be loved. The Son of God became incarnate, so that, in the form of a slave, He might procure the salvation of the slave of sin; and in order that the way to God might be opened and made clear to all men; and, thus, by this means can all understand God, and gradually arrive at perfection. By God becoming man, Hope was given to man, so that man could arrive at the participation of perfect happiness―a happiness that God alone has naturally―which man himself could hardly ever hope to achieve. So God became man to give to us the Hope, that we also can obtain that perfection which will unite us to God in everlasting enjoyment. A thing is said to be necessary for a certain end in two ways. First, when the end cannot be obtained without it, as food is necessary for the preservation of human life. Secondly, when the end is attained better and more conveniently, as a horse is necessary for a journey. In the first way it was not necessary that God should become incarnate for the restoration of human nature. For God of His omnipotent power could have restored human nature in many other ways. But in the second way it was necessary that God should become incarnate for the restoration of human nature. It was not only necessary that God should become Incarnate for our good, but also for our removal from evil. The Incarnation gives us confidence in regard to the forgiveness of our sins. Sin, which is opposed to virtue, debars man from Heaven not only because it brings disorder into the soul by leading it away from its proper end. Therefore, as sin abounds in the human race man needs a remedy for it. No one can provide this remedy except God alone, Who is able not only to move man’s will to good, so as to bring him back to the right order, but also to forgive the offence committed against Himself; since an offence is not forgiven except by the person offended. But in order that man’s conscience may be eased of his past sin he must be made certain of God’s forgiveness. But he cannot be certain of this except by God Himself. Hence it was fitting to the human race that God should become man, so that man would both receive from God the forgiveness of his sins and be made certain of that forgiveness by God made man. Hence our Lord said (Matthew 9:6): “Know that the Son of man hath power on Earth to forgive sins.” “The night is passed and the day is at hand. Let us, therefore, cast off the works of darkness and put on the armor of light.” (Romans 12:13). The entire time of the present life in this world can be compared to night―because of the darkness of ignorance in which the present life is surrounded. Future blessedness in Heaven can to be compared to “the day”―because of the brightness of God by which the saints are enlightened. In another way, the state of sin or crime might be compared to “night”―because of the darkness of crime; of which it is written: “They have not known, nor understood. They walk on in darkness.” (Psalm 81:5). Whereas the “day” is called the state of grace―because of the light of spiritual intelligence which the just have, but which the wicked have not. “Light is risen to the just, and joy to the right of heart.” (Psalm 96:11). In another way, the time before the Incarnation of Christ might be compared to “night”―because the world was under a certain cloud of darkness. On the contrary, the time from the Incarnation of Christ is compared to the “day”, because of the power of the spiritual sun which came into the world with the birth of Christ. “Let us, therefore, cast off the works of darkness!” (Romans 12:13). With the departure of night, the works of night should cease. Sins are called the works of darkness, because they lack the light of reason with which human works should shine forth; for they are performed in darkness and because through works of darkness, man is led into darkness, according to Matthew 22:13, “Cast him into exterior darkness.” “Put on the armor of light” (Romans 12:13) ― that is to say, cloth yourself with the virtues, which are called “armor,” inasmuch as they fortify us; and they are called “the armor of light,” because they beautify and perfect the light of reason and because by our works of virtue others are enlightened. “So let your light shine before men, that they may see your good works and glorify your Father Who is in Heaven.” (Matthew 5:16). “Let us walk honestly as in the day.” (Romans 13:13). Man usually walks in the daytime, not so much at night. Hence, it is said, “If a man walk in the day, he stumbleth not, because he seeth the light of this world, but if he walk in the night, he stumbleth, because the light is not in him.” (John 11:9). Christ will be born to be the Light of the World. He Himself says: “I am the Light of the world: he that followeth Me, walketh not in darkness, but shall have the Light of life!” (John 8:12). Hence, Our Lord says: “Walk while you have Light [Christ] and the darkness [of sin and Satan] will not overtake you! … Yet a little while, and the light is among you [but soon you will also die]. Walk in the light [of Christ] while you have the light.” (John 12:35). The Light approaches―get ready to leave your darkness behind and follow the Light! |