Easter with Aquinas

"DOCTOR" THOMAS versus THE DISEASED WORLD

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.

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 EASTER
from St. Thomas Aquinas

Meditation 1 : EASTER SUNDAY
"The Necessity of Christ's Resurrection"

"Ought not Christ to have suffered these things, and so to enter into His glory?" (Luke 24:26.)

It was necessary for Christ to rise again for five reasons.

1. First of all for the commendation of Divine justice, to which it belongs to exalt them who humble themselves for God's sake, according to (Luke 1:52), "He hath put down the mighty from their seat, and hath exalted the humble." Consequently, because Christ humbled Himself even to the death of the cross, from love and obedience to God, it behooved Him to be uplifted by God to a glorious resurrection. Hence it is said of His Person (Psalm 138:2), "Thou hast known, that is approved, My sitting down, that is, My humiliation and Passion, and My rising up, that is, My glorification in the resurrection."

2. Secondly, for our instruction in the faith, since our belief in Christ's Godhead is confirmed by His rising again, because, according to (2 Corinthians 13:4), Although he was crucified through weakness, yet He liveth in the power of God and therefore it is written (1 Corinthians 14:14), "If Christ be not risen again, then is our preaching vain, and your faith is also vain." And (Psalm 29:10), "What profit is there in My blood," that is, in the shedding of My blood, "while I go down," as by various degrees of evils, "into corruption." As though He were to answer, "There is no profit, for if I do not at once rise again, and My body be corrupted, I shall preach to no one, and I shall save no one."

3. Thirdly, (it was necessary for Christ to rise from the grave) for the raising of our hope, since through seeing Christ Who is our head, rise again, we hope that we likewise shall rise again. Hence it is written (1 Corinthians 19:12), "I know," that is with certainty of faith, "that My Redeemer," that is Christ, "liveth," having risen from the dead, "and therefore in the last day I shall rise out of the earth and see God my Saviour. This my hope is laid up in my bosom."

4. Fourthly, Christ rose from the grave to regulate the lives of the faithful, according to (Romans 6:4), "As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life," and further on, "Christ rising from the dead, dieth now no more; so do you also reckon that you are dead to sin but alive to God."

5. Fifthly, Christ arose from the dead to complete the work of our salvation, because just as for this reason did He endure evil in dying that He might deliver us from evil, so was He glorified in rising in order to advance us towards good things; according to (Romans 4:25), "He was delivered up for our sins, and He rose again for our justification." (Summa Theologica, 3a, Q. 53, a. 1).

Meditation 2 : MONDAY WITHIN THE OCTAVE OF EASTER
"The Advantage of Christ's Resurrection"

From the mystery of our Savior's resurrection we can learn four things.

1. First of all we learn that we should strive to rise spiritually from the death of the soul which we have caused by sin, and rise to a life of justice which is acquired through penance. "Rise thou that sleepest and arise from the dead, and Christ shall enlighten thee." (Ephesians 5:14). And (Apocalypse 20:6), "Blessed and holy is he that hath part in the first resurrection. In these the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him."

2. Secondly (from our Lord's resurrection we should learn) not to defer rising spiritually until death is upon us, but rise now and promptly; for Christ rose for our example, on the third day. "Delay not to be converted to the Lord, and defer it not from day to day" (Ecclesiasticus 5:8), because you will not be able even to think of those things pertaining to your salvation when serious illness comes upon you; and also because by delaying your conversion you lose part of all the good things which the Church accomplishes; and what is worse, you incur many evils because of your perseverance in sin. Likewise, inasmuch as the devil possesses you for a longer time, so much the more difficult will it be for you to rid yourself of satan.

3. Thirdly, we should learn to rise to an incorruptible life, so that we may not die again, that is, having firmly resolved to do penance, we may not sin again. "Christ rising from the dead, dieth now no more, death shall no more have dominion over Him." (Romans 6:9). And further on, Romans 6:11, "So you also reckon that you are dead to sin but alive to God in Jesus Christ, Our Lord. Let not sin, therefore, reign in your mortal body, so as to obey the lusts of the flesh. Neither yield ye your members as instruments of iniquity unto sin, but present yourselves to God, as those that are alive from the dead, and your members as instruments of justice unto God."

4. Fourthly (from our Saviour's resurrection we should learn) to rise to a new and glorious life, so that we may avoid everything which was before the occasion and cause of our spiritual death and of sin. "That as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life." (Romans 6:4). And this new life is a life of justice, which renews our souls and leads us unto a life of everlasting glory. (Commentary on The Creed).

Meditation 3 : TUESDAY WITHIN THE OCTAVE OF EASTER
"The Wounds on the Body of the Risen Christ"

Our Lord said to Thomas, "Put in thy finger hither, and see My hands, and bring hither thy hand, and put it into My side, and be not faithless but believing." (John 20:27).

It was becoming for Christ's soul at His Resurrection to resume the body with its scars.

1. In the first place, for Christ's own glory. For Bede says that Christ kept His scars not from inability to heal them but to wear them as an everlasting trophy of His victory. Hence Augustine says, "Perhaps in that Kingdom we shall see on the bodies of the Martyrs the traces of the wounds which they bore for Christ's Name; because it will not be a deformity, but a dignity in them; and a certain kind of beauty will shine in them, in the body, though not of the body."

2. Secondly, Christ rose with the scars on His body to confirm the hearts of His disciples as to the faith in His resurrection.

3. Thirdly, that when He pleads for us with the Father, He may always show the manner of death He endured for us.

4. Fourthly, that He may convince those redeemed in His blood how mercifully they have been helped, as He shows them the traces of the same death.

5. Fifthly, Christ arose with the scars on His body so that on Judgment day He may condemn the wicked with their just condemnation. Hence Augustine says, "Christ knew why He kept the scars in His body. For as He showed them to Thomas who would not believe except he handled and saw them, so will He show His wounds to His enemies; so that He Who is the Truth may convict them saying: "Behold the Man Whom you crucified, see the wounds you inflicted; recognize the side you pierced, since it was opened by you and for you, yet you would not enter this haven of rest."

Consequently, the scars that remained in Christ's body belong neither to corruption nor defect, but to the greater increase of glory, inasmuch as they are the trophies of His power; and a special comeliness will appear in the places scarred by His wounds. (Summa Theologica, 3a, q. 54, a. 4.)

Meditation 4 : WEDNESDAY WITHIN THE OCTAVE OF EASTER
"Christ the Resurrection and the Life"

"I am the Resurrection and the Life." The Lord manifested His virtue and power and showed that it is a living and life-giving virtue and power. It must be remembered that some need to share in the effect of life, some because they have lost life, and some not because they have lost life but so that they might preserve the life which they now possess. So therefore, in regard to the first class of people, Christ says of Himself, "I am the Resurrection," for those who have lost life through death will regain it. In regard to the second class (namely those living), Christ says, "And the Life," so that those living might be preserved by Him, and so that they may realize it is by His power they are preserved both in this life and in the future life of glory.

Moreover, we must bear in mind that when Christ says, "I am the Resurrection," it is as if He said, I am the Cause of the Resurrection. Christ is in very truth the entire cause of our resurrection, both the resurrection of our souls and the resurrection of our bodies. And therefore, when He says, "I am the Resurrection," it is as if He said, "All that will rise in soul and in body will rise through Me." Hence it is written, "For by a man came death, and by a Man resurrection of the dead." (1 Corinthians 15:21.) "In Him was life, and the life was the Light of men." (John 1:4).

A twofold effect follows. First, Christ Who is the Life, vivifies the dead. "Whosoever believeth in Me, although he be dead, shall live. I am the Resurrection," that is, the cause of the resurrection, and anyone may obtain the effect
of this cause by believing in Me. Hence Christ said, "he who believeth in Me, although he be dead, shall live." For from the fact that he believes in Me, he has Me in his heart. "That Christ may dwell by faith in your hearts." (Ephesians 3:17). Moreover whosoever has Me in his heart has the Cause of the Resurrection. Therefore, "Whosoever believeth in Me, shall live," namely, in the spiritual life, by rising through God's grace from death of sin, and even live in the natural life by rising from the death of punishment.

Because Christ is Life, He will preserve those living unto life everlasting. "For everyone that liveth and believeth in Me, shall not die forever. Believest thou this?" (John 11:25). "Such shall live in his faith, and will not die for ever," that is he, the just man, will not die an eternal death but will have eternal life. "And this is the will of My Father, Who sent Me, that everyone who seeth the Son and believeth in Him may have life everlasting, and I will raise him up on the last day." (John 6:40). (Commentary on John, chapter 11).

Meditation 5 : THURSDAY WITHIN THE OCTAVE OF EASTER
"The Three Persons Restored To Life By Christ"

1. Let us remember that Christ restored to life three dead persons, namely, the daughter of Jairus, the ruler; secondly, the son of the widow, who was being carried outside the city to be buried, and thirdly, Lazarus, who had been four days in the grave. But the daughter of Jairus was restored to life at home, the son of the widow outside the city, and Lazarus was restored to life in the grave. Likewise be it observed, that when Christ gave back life to this young woman only a few witnesses were with Him, namely, the parents of the girl, and three of His disciples: Peter, James and John. On the other hand a great crowd was present when Jesus restored life to the young man, while a very great multitude was at hand when Jesus raised Lazarus from the dead.

For through the three dead persons three classes of sinners are signified. For some people sin in their hearts, by consenting to mortal sin, and these are designated by the girl, dead at home.

On the other hand there are those who sin by external signs and actions; and those are signified by the dead young man who was being carried out to be buried.

But when through sinful habit sinners become fixed in sin, then they are as if buried in the grave.

Nevertheless, the Lord resuscitates all classes of sinners. But those who sin only through consent, especially slight consent of the will, are easily restored to life. And because a sin is secret, it is sometimes removed by a secret remedy. But when sin is publicly committed, then it needs a public cure.

2. "The hour cometh, and is now at hand, when the dead shall hear the Voice of the Son of God, and they who hear shall live." This can be explained as referring to the resurrection of the body. "The hour cometh, and is now at hand," as if Christ had said, "It is true that all the dead will finally rise, but that hour is even now at hand when some whom the Lord will restore to life will hear His voice." Thus did Lazarus hear the Voice of Christ, when Christ said to him, "Lazarus come forth." Thus did the daughter of Jairus, and the son of the widow hear the Master's Voice. Consequently, it is significantly written, "The hour is now at hand," because through Me the dead have already begun to be restored to life.

3. Thirdly, it can be explained as referring to the resurrection of the soul. For resurrection is twofold. There will be the resurrection of our bodies after death, at the future judgment; and secondly, there is the resurrection of souls from the death of unbelief to a life of faith, and from the death of injustice to justice; and therefore, that resurrection "is now present." Therefore Christ says, "The hour cometh and is now at hand when the dead," namely, infidels and sinners, "will hear the voice of the Son of God, and they who hear shall live," according to the true faith. (John V.)

Meditation 6 : FRIDAY WITHIN THE OCTAVE OF EASTER
"The New Life"

“As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.” (Romans 6:4.)

We must bear in mind that the old life means a worldly life consumed by an age-long experience in sin, according to Lamentations 3:4. “My skin and my flesh sin hath made old.” Hence the soul sighs when the flesh exteriorly as it were, grows old, and the conscience interiorly wastes away, like the flesh, being corrupted by the putrefaction of sin.

But the new life is the heavenly life, renewed from day to day by the grace of God ; according to Ephesians 4:23, “Be renewed in the spirit of your mind.” And Romans 6:4, “As Christ is risen from the dead by the glory of the Father, so we also.” Moreover since Christ is risen, it is added, Romans 6:9, “Christ rising from the dead dieth now no more. So you also reckon yourselves dead to sin, but alive unto Christ Jesus, our Lord.”

Note well, that just as Christ died once, so we should die to sin once and for all time and never sin again. And just as Christ liveth forever, so also should we always live in virtue, and in Christ Jesus our Lord ; in Whom alone rests our hope of salvation.

On the other hand we must remember that life is manifested through action, and hence the old life is revealed through works of a worldly nature, of which it is written, Psalm 16:11, “They have set their eyes bowing down to the earth.” On the other hand, the new life is declared through the actions of a heavenly operation, concerning which Saint Paul says (Colossians 3:1), “If you be risen with Christ, seek the things which are above.” Wherefore a commentary says, “Think on the new found spiritual things, hold fast to them with joy, and this is why,” the Apostle adds, “seek the things which are above.” (The Humanity of Christ.)

Meditation 7 : SATURDAY WITHIN THE OCTAVE OF EASTER
"The Proof of Our Spiritual Resurrection"

Just as Christ proved His Resurrection in three ways, namely, by sight, touch and taste, so also should our spiritual resurrection be demonstrated. By sight, “See My hands and feet, that it is I, Myself.” By touch, “Handle and see, for a spirit hath no flesh and bones, as you see Me to have.” By taste, “And while they yet believed not and wondered for joy, He said, have you anything to eat?” (Luke 24:39-41). So also should a spiritual resurrection be made known.

1. First of all, by a vision of our sanctity. “So let your light shine before men.” (Matthew 5:16). Augustine says, “man should not make this life his goal, but refer it to God, consecrate it to God,” and hence Scripture says, “so that you may glorify your Father who is in Heaven.” Moreover as the Lord showed His hands and feet, He thereby pointed out that our spiritual resurrection is made known through our affection for Divine love, and through the effect of our good works. “Thou hast the name of being alive, but thou art dead” (Apocalypse 3:1), namely spiritually dead, because you are wanting in Divine Love and lacking in good works.

2. Secondly, by the touch of adversity (our spiritual resurrection appears). “As gold in the furnace, so is man tried, (Proverbs 27:21), “that I may feel thee and may prove whether thou art my son or not.” (Genesis 27:21). Wherefore, a Gloss says, “The sorrowful things of this world are now my food for trials. But the sweet foods are for the love and desire of heaven.” Moreover, the Lord said, “Taste and see, that a spirit has not flesh and bones.” Here He points out that the spiritual man’s heart is not fixed on carnal consolations, but is established and fixed in the hope of his heavenly home, even though he suffers hardships in arriving there. “That this may be my comfort, that afflicting me with sorrow, He spare not, and that I may not contradict the words of the Holy One.” (Job 6:10).

3. Thirdly, by a taste of internal and external sweetness (our spiritual resurrection is revealed). “Seek the things which are above” (Colossians 3:2). Hence Bernard says, “Whosoever after doing penance returns not to carnal consolations, but advances with a certain confidence in the Divine mercy, and proceeds with a certain devotion and joy in the Holy Ghost, and is so sorrowful at the memory of past sins, that this memory is delighted and enkindled with a longing
desire for eternal things, such a person has evidently risen with Christ; because a holy delight fills that soul which was before filled with worldly pleasures. Nor can this heavenly delight mingle with worldly vanities, nor the eternal with the transitory, nor the spiritual with the carnal; so that you partly seek the things which are above, and partly earthly things. ‘Seek ye first the kingdom of God, and His justice, and all these things will be added unto you.’”

Moreover, since the Lord ate part of the fish placed before Him, and part of the honey-comb, He mystically points out that those who have spiritually risen ought beforehand taste the sweetness of His divinity and humanity; and Gregory says, “What do we believe the fish there present to signify, unless the suffering Mediator between God and man. For from His side flowed the regenerating water that saved the human race. And He Who was worthy to be caught like a fish, might share in the sweetness of His divinity and humanity” (The Humanity of Christ, 57).

Meditation 8 : LOW SUNDAY, THE FIRST SUNDAY AFTER EASTER
"The Apparitions of Christ"

“When . . . the doors were shut, where the disciples were gathered together, for fear of the Jews, Jesus came and stood in the midst of them and said: ‘Peace be to you’” (John 20:19).

1. According to some, to enter a place with the doors closed is proper to a glorified body; because they claim that by reason of a certain condition inherent in it, that it can be with another body at the same time in the same place in so far as it is a glorified body; and furthermore, they claim this can be and can happen without a miracle. But this opinion cannot stand. And therefore we must say that Christ did this miraculously by the power of His Divinity, (namely, He appeared to His disciples and stood in the midst of them, when the doors were closed).

Augustine says: “Do you seek to know how Christ entered through the closed doors? If you understand how He did it, it is not a miracle. Where reason fails, there begins the building of faith. Certainly He was able to enter when the doors were shut, Who at His birth preserved the virginity of His Mother—inviolate.” Therefore, just as His Birth from His Virgin Mother was miraculous by the power of His Divinity, so was this entrance into the midst of His disciples miraculous.

Through this incident we may understand in a mystical sense that Christ appears to us sometimes when the doors are shut, that is, when our external senses are closed in prayer. “But thou when thou shalt pray, enter into thy chamber, and Thy Father Who seeth in secret will repay thee.” (Matthew 6:6).

Moreover the disposition of the disciples that must be imitated by us, is also described, which indeed is mysterious, because “they were gathered together.” Mysterious, for Christ came to those disciples who were gathered together. The Holy Ghost descends on those gathered together because of Christ, and the Holy Spirit is present only to those united in charity: “For where there are two or three gathered together in My Name, there I am in the midst of them.” (Matthew 18:20).

2. “Jesus came and stood in the midst of the disciples.” He Himself came personally, just as He had promised them.
“I go away and I come unto you.” (John 14:28). “Jesus stood in the midst of them,” so that all might certainly recognize Him, and recognize the likeness of the human nature which He had in common with them. “He stood in their midst,” through courtesy and condescension; for He lived with them as One of them. And likewise to point out to us that we should be in the midst of virtue.

3. “And said: ‘Peace be to you!’” This salutation was necessary, for their peace was disturbed in many ways, first in regard to God; secondly, in regard to themselves, thirdly, in regard to the Jews.

In regard to God, against Whom they had sinned, some by denying Him, others by flight from Him. “All you shall
be scandalized in Me this night. For it is written: I will strike the Shepherd and the sheep of the flock shall be dispersed.” (Matthew 26:31). And against this trial Jesus proposed to them the peace of reconciliation with God. “We are reconciled to God by the death of His Son” (Romans 6:10), for Christ won this reconciliation for us through His Passion.

Likewise their peace was disturbed in regard to themselves, for they were sad and weak in faith; and hence Christ spoke peace to them. “Much peace to those loving Thy Law.” (Psalm 118).

Likewise their peace was disturbed by persecutions from the Jews and in opposition to these persecutions and fears, Jesus said to His disciples: “Peace be to you.” (John 20).

Meditation 9 : MONDAY AFTER THE FIRST SUNDAY AFTER EASTER
"The Peace of Christ"

“Peace I leave with you. My peace I give unto you; not as the world giveth, do I give unto you.” (John 14:27).

These words from Christ, the Prince of Peace, should appeal to us today more than ever before, especially when we see in the world unusual and uncalled for distress, strife, contention and general disturbances of the peace among individuals, and among nations. Peace is nothing more than a tranquility of order. Man is said to be peaceful when the order of peace is threefold. First in regard to himself, secondly in regard to his God, and thirdly in regard to his neighbor, and so there is a threefold peace in man, namely, that peace by which he is at peace with God, entirely subjected to His ordination, secondly at peace with himself, and a third, peace with his fellowman.

It must be noted that in us three things should be regulated to obtain peace, namely: the intellect, the will, and the sensitive appetite, so that the will might be directed according to the mind, and the will.

Augustine therefore describing the peace of the saints says: “Their peace is serenity of mind, calmness of soul, simplicity of heart, a bond of love, a union of charity,” so that serenity of mind refers to right reason, which is free, and not enslaved, nor absorbed by any inordinate affection. Tranquility of soul refers to the sensitive appetite which should be at rest from disturbance of the passions. Simplicity of heart refers to the will, which should be centered on God, its object; entirely centered on God. The bond of love has to do with our neighbor, while union by charity unites us to God.

Here in this life we can possess this peace but imperfectly, because we are not entirely free from disturbance by other people, never wholly free from the snares of our enemies, the disturbers of our peace of mind.

But in the kingdom of God we will enjoy perfect peace, for there our enemies cannot disturb or molest us. Hence Christ,
the Prince of Peace, said: “My peace I give unto you, not as the world giveth do I give unto you.” Thus Christ distinguishes His peace from worldly peace. The peace of God, or peace of the saints, differs from the peace of the world in three ways.

Firstly, in regard to intention. For the peace of the world is ordained to the quiet and peaceful enjoyment of temporal things, and sometimes sin and crime cooperate with the enjoyment of these things. But the peace of the saints is ordained to eternal things. It is in this sense therefore, Christ said “not as the world giveth do I give unto you,” that is, not for the same end does He give us peace, because the world gives peace for the quiet possession of external things, but Christ giveth peace to His own for the enjoyment of things eternal.

Secondly the peace of the world is a pretended or external peace. The nations are talking peace, but secretly and actively preparing for war. “They speak of peace with their neighbor, but evil designs are in their hearts.” (Psalm 27:3). On the contrary, the peace Christ giveth is true peace, both interiorly and exteriorly. “Not therefore as the world giveth, do I give,” pretended peace, no, but true peace.

Third the peace of Christ differs from worldly peace in regard to its perfection, because the peace of the world is imperfect and fleeting, since it is for the quiet of the exterior man and not for the interior man. But the peace of Christ calms us interiorly and exteriorly. “Much peace to those loving His law.” (Psalm 118) (John 14:27.)

Meditation 10 : TUESDAY AFTER THE FIRST SUNDAY AFTER EASTER
"Heavenly Things Must Be Sought"

“If you be risen with Christ, seek the things that are above; where Christ is sitting at the right hand of God. Mind the things that are above, not the things that are upon the earth.” (Colossians 3:1).

It is a favor from God when we rise with the risen Christ, and this resurrection is twofold. In one way through the hope of a corporal resurrection. Secondly, if we rise with Christ we are restored to the way of justice. “He was delivered up for our sins, and rose again for our justification.” (Romans 6:25.)

1. Consequently, we are instructed to have a right intention in regard to the final end, and first of all the Apostle
wishes that each one chiefly intend the end (by always keeping the end in mind). Hence he says: “If we be risen with Christ, seek the things that are above”; for here is the end. “Seek first the Kingdom of God and His justice” (Matthew 6); for this is the end. “One thing I have asked of the Lord, this will I seek after; that I may dwell in the house of the Lord all the days of my life.” (Psalm 26:4). And therefore, seek this, “where Christ is sitting at the right hand of God.” Christ sitteth at the right hand of God, in as far as He is Man, and shares in the spiritual possessions of the Father; but in as far as Christ is God, sitting at the right hand means that Christ is equal to God (in power and glory). And thus that there might be a well-regulated order for you, namely, that just as Christ died and rose and ascended to the right hand of God, so also may you die to sin to live the life of justice and afterwards be taken to glory.

Or again we rise through Christ, but Christ Himself sitteth at the right hand of God. Therefore our every desire should be directed towards Him. “Wheresoever the body shall be there shall the eagles also be gathered together” (Matthew 14:28), and, “Where thy treasure is, there is thy heart also.” (Matthew 6:21).

2. It is necessary to judge other things in relation to the end; and therefore, the Apostle says: “Seek the things which are above.” Now a man seeks the things that are above, who regulates his life according to reasons from above, and judges all things in accordance with these heavenly reasons, “For this is wisdom, descending from above.” (James III, 15.) On the other hand, the man who seeks those things which are above, but who ordains and regulates the highest good things according to all earthly things; such a man’s “glory is in his shame for minding earthly things.” (Philippians 3:19).

And the Apostle states the reason (why you should seek heavenly things) when he says: “You are dead, and your life is hid with Christ in God.” As if he had said: “Seek not those things which are worldly, for you are dead to earthly communication. For a man who is dead to this life, seeks not the things of this world ;” and so you also, “if you be dead with Christ,” you will be dead to the elements of this world; “So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.” (Romans 6:11.)

Therefore, there is another life, a hidden life. Hence the Apostle says: “Your life is hid with Christ in God.” We acquire this hidden life through Christ. “Christ died for our sins.” (Peter chapter 3) Moreover, because this life is through Christ, Christ is now hidden from us; for He is in the glory of God the Father; and likewise the life given through Christ is hidden; namely, hidden there where He is in the glory of the Father: “O how great is the multitude of Thy sweetness, O Lord, which Thou hast hidden from them that fear Thee” (Psalm 30:20). And therefore, when the Apostle says: “Christ our life appeared,” he shows how this life is manifested, namely, just like Christ Himself.

Now “when Christ our life shall appear, because He is the Author of our life, and because our life consists in knowing and loving God, then you also will appear”: “When He shall appear, we shall be like to Him” (1 John 3:2). (Commentary on Colossians 3).

Meditation 11 : WEDNESDAY AFTER THE FIRST SUNDAY AFTER EASTER
"The Beginning of the New Life (or the Life of Grace)"

1. Because the ultimate end of every rational creature, which is to see God in His essence, exceeds the power of the rational creature’s nature, those things which are directed to the end must be proportioned to the end, according to the proper order of Providence. It follows then, that Divine assistance must be given to the rational creature; not only in regard to those things which are proportioned to nature, but also those things which exceed the power of nature.
Hence over and above the natural power of reason, the light of grace is Divinely conferred on man by which he is perfected interiorly in regard to virtue and in regard to knowledge; while man’s mind is elevated and enlightened by this Divine Light to know those things which exceed the grasp of his reason. And in regard to action and love, man’s affections by means of this Divine assistance are raised above all created things so that man might love God, hope in Him and do those things which Divine love requires.

2. Now the gifts or assistance of this nature, which are supernaturally bestowed on man, are called gratuitous for two reasons.

(i) First because they are divinely and freely granted. For nothing can be attributed to man by which he condignly merits these divine gifts; since they exceed the power of human nature to merit them.

(ii) Secondly, because through gifts of this nature, man is rendered in a certain special manner pleasing unto God. For since the love of God is the cause of the goodness in things (caused not by any pre-existing goodness as our love is caused), it is necessary that the special effects of the Divine goodness be considered in regard to those on whom God bestows certain special effects of His goodness. Hence it is that God especially and absolutely loves those on whom He bestows such effects of His goodness, by means of which these privileged souls arrive at their ultimate end, which is God Himself—the Fountain Head of all goodness. (Ad Regim.)

3. God alone causes grace. “The Lord will give grace and glory” (Psalm 83:12). For the gift of grace surpasses every capability of created nature, since it is nothing short of a partaking of the Divine Nature, which exceeds every other nature. And therefore, it is impossible that any creature should cause grace. For it is as necessary that God alone should deify, bestowing a partaking of the Divine Nature by a participated likeness, as it is impossible that anything save fire should enkindle.

Moreover, Christ’s humanity is “an organ of His Godhead.” Now an instrument does not produce the action of the principal agent by its own power, but in virtue of the principal agent. Hence Christ’s humanity does not cause grace by its own power, but by virtue of the Divine Nature joined to it, whereby the actions of Christ’s humanity are saving actions.

So in the Sacraments of the New Law, which are derived from Christ, grace is instrumentally caused by the sacraments, and principally by the power of the Holy Ghost working in the sacraments; according to John 3:5; “Unless a man be born again of water and the Holy Ghost he cannot enter into the kingdom of God.” (Summa Theologica, 1a 2ae, q. 112, a. 1).

Meditation 12 : THURSDAY AFTER THE FIRST SUNDAY AFTER EASTER
"Thirsting for the Living Water"

“Whosoever drinketh of this water shall thirst again; but he that shall drink of the water that I will give him, shall not thirst forever.” (John 4:13).

The opposite of these scriptural words seems to be expressed in Ecclesiasticus. 24:29: “They that drink Me, shall yet thirst.” How therefore, does one “not thirst forever, who drinks of this water,” which Christ will give us? Namely, Divine Wisdom, since Wisdom itself says: “They that drink Me, shall yet thirst.”

Both statements are true, because whosoever drinks of the water which Christ gives, both thirsts again and does not thirst, but whosoever drinks of earthly water, thirsts again. And this because of two reasons:

1. First, because earthly water is not everlasting, neither has it a perpetual cause, but only a failing, defective cause. Consequently its effect also must necessarily cease. “All those things are passed away like a shadow.” (Wisdom 5:9). On the contrary, the spiritual water has a perpetual cause, namely, the Holy Spirit, Who is the unfailing fountain of life. Therefore, he who drinks of this spiritual fountain will not thirst forever; just as he who has the Fountain of living water in him will not thirst forever.

2. Secondly, because of the difference between a thing that is temporal and something that is spiritual. For although both produce thirst, still they produce it in different ways. For the temporal when possessed causes a thirst, not of itself, but because of another thing; whereas the spiritual takes away the thirst for another thing, and causes thirst of itself. The reason for this is because the temporal thing before being possessed, is considered to be of great and sufficient value; but after it has been obtained, because it is found from experience to be neither so great nor sufficient to satisfy our desires, our hearts’ desires are moved to another Object, higher and more completely satisfying than the temporal object for which we thirsted.

On the other hand, the spiritual thing is recognized only when it is possessed ... “No man knoweth, but he that receiveth it.” (Apocalypse 2:17). And hence when the spiritual is not possessed, the heart’s desire remains unmoved; but when it is possessed and recognized, then the spiritual delights the affection and moves the desire; not indeed to possess another, but because imperfectly recognized by reason of the imperfection of the receiver, it moves the heart so that it might perfectly possess the spiritual. And concerning this (spiritual) thirst it is written: “My soul hath thirsted after the strong living God.” (Psalm 41:3).

But this thirst is never wholly satisfied in this world, for we are not able to possess spiritual good things sufficiently in this life; and hence, whosoever drinks of this (spiritual) water, thirsts as yet for his perfection; but will not thirst forever.
as if this water should fail, because it is written: “They shall be inebriated with the plenty of Thy house” (Psalm 35:9).
But in the life of glory, where the blessed will perfectly drink of the water of Divine grace, they will not thirst forever. “Blessed are they who hunger and thirst after justice,” namely, in this world, “for they shall have their fill”; in the life of glory. (Matthew 5:6). (Commentary on John, Chapter 4).

Meditation 13 : FRIDAY AFTER THE FIRST SUNDAY AFTER EASTER
"Our Divine Adoption"

“God sent His Son, . . . that we might receive the adoption of sons.” (Galatians 4:4).

Adoption is transferred to Divine things because of a likeness in human things. For a man is said to adopt another as his child, in as far as he gives him gratuitously, the right of sharing in his inheritance, which did not belong to the adopted by nature. Moreover the inheritance of man is called that possession, by which a man becomes wealthy. But that by which God is rich, is the enjoyment of Himself; because of this He is blessed and infinitely happy; and so this is His inheritance. Hence in regard to men who cannot by natural right (or by natural power) achieve this enjoyment, He gives His—grace—by which man can merit this eternal happiness; so that man has a right to this everlasting inheritance; in so far as God is said to have adopted man as His son. “You have received the Spirit of adoption of sons, whereby we cry, Father. . . . For the Spirit Himself giveth testimony to our spirit, that we are the sons of God, and if sons, heirs also—heirs indeed of God, and joint heirs with Christ.” (Romans 8: 15-17).

On the other hand, it happens in legal adoption, that by it the inheritance is divided among the heirs; in so far as the entire inheritance cannot be possessed at the same time by many. But on the contrary, the heavenly inheritance is possessed entirely and at the same time by the Father and by all His adopted children. Wherefore there is no division nor succession (in the eternal inheritance).

Our adoption is through grace. Man indeed, by his creation, excels in the participation of intellect, and as it were, bears the image of God Himself; because the last of those things in which our created nature shares is intellectuality, like unto the untreated nature (of God), and therefore, the rational creature alone bears the image of the Creator. Hence the rational, through creation, has received the name of Sonship or adoption of “heirs of God, and joint heirs with Christ.”

But adoption requires that the adopted acquire a right to the inheritance of the person adopting. But the inheritance of
God Himself is His Own Blessedness, which only the rational creature is capable of possessing; and this right belongs to the rational creature, not from creation itself, but from the gift of the Holy Ghost. And therefore, it is plainly evident, that creation does not give to irrational creatures adoption nor sonship, but only on rational creatures is this gift of God bestowed.

For participation in any kind of good things does not suffice for adoption, but participation in the inheritance—in the
rightful inheritance. Hence, a creature is not said to be adopted from the fact that certain good things come to him from God, but from the fact that God gives to us our inheritance, which is Divine happiness.

Moreover, in no wise must it be said, that Christ is the adopted Son of the Father, because by His nature Christ is
eternal with the Father, having by reason of His nature a right to the Paternal inheritance, because all things which the Father has, are the Son’s also. Hence this right to the eternal inheritance did not come to Christ by grace bestowed on Him; but by nature the eternal inheritance or everlasting happiness belongs to Christ. (3 Dist. X, q. 2, a. 1 and 2.)

Meditation 14 : SATURDAY AFTER THE FIRST SUNDAY AFTER EASTER
"The Indwelling of the Divine Persons in the Soul"

1. It is said of Divine Wisdom (Wisdom 9:10), “Send her from heaven to thy saints, and from the throne of thy greatness.”

The Whole Trinity dwells in the mind by sanctifying grace, according to John 14:23, “We will come to him, and we will make Our abode with him.” But that a Divine Person be sent to anyone by invisible grace signifies that both this Person dwells in a new way within him, and that He has His origin from another. Hence, since to the Son and to the Holy Ghost it belongs to dwell in the soul by grace, and to be from another, it therefore belongs to both of them to be invisibly sent. As to the Father, though He dwells in us by grace, still it does not belong to Him to be from another, and consequently He is not sent.

The soul is made like to God by grace. Hence for a Divine Person to be sent to anyone by grace, there must needs be a resemblance of the soul to the Divine Person Who is sent by some gift of grace. Because the Holy Ghost is love, the soul is assimilated to the Holy Ghost by the gift of charity. Hence the mission of the Holy Ghost is according to the mode of charity. Whereas the Son is the Word, not any sort of word, but one who breathes forth Love. Hence Augustine, says, “The Word we speak of, is knowledge with Love.” Thus the Son is sent not in accordance with every and any kind of intellectual perfection, but according to the intellectual illumination, which breaks forth into the affection of love (of God), as it is said (John 6:45), “Everyone that hath heard from the Father, and hath learned, cometh to Me,” and (Psalm 38:4), “In my meditations a fire shall flame forth.”

Thus Augustine plainly says, “The Son is sent, whenever, He is known and perceived by anyone.” Now perception implies a certain experimental knowledge; and this is properly called wisdom (sapientia) as it were a “sweet knowledge” (sapida scientia), according to Ecclesiasticus 6:23, “The wisdom of doctrine is according to her name.”

2. How this mission takes place. Mission in its very meaning implies that he who is sent either begins to exist where he was not before, as occurs to creatures; or begins to exist where he was before, but in a new way, in which sense mission is ascribed to the Divine Persons. Thus, mission in regards to the one to whom it is sent implies two things, the indwelling of grace, and a certain renewal by grace. Thus the invisible mission is sent to all in whom are to be found these two conditions.

The invisible mission takes place also as regards progress in virtue or increase of grace. Such invisible mission, however, chiefly occurs as regards anyone’s proficiency in the performance of a new act, or in the acquisition of a new state of grace; as, for example, the proficiency in reference to the gift of miracles or of prophecy, or in the fervor of charity leading a man to expose himself to the danger of martyrdom, or to renounce his possessions, or to undertake an arduous work.

3. “The Holy Ghost proceeds temporally for the creature’s sanctification,” writes Augustine. Since then the creature’s sanctification is by sanctifying grace, it follows that the mission of the Divine Person is only by sanctifying grace.
For God is in all things by His essence, power and presence, according to His one common mode, as the cause existing in the effects which share in His goodness.

Above and beyond this common mode, however, there is one special mode belonging to the rational nature wherein God is said to be present as the object known is in the knower and the beloved in the lover. And since the rational creature by its operation of knowledge and love attains to God Himself, according to this special mode God is said not only to exist in the rational creature, but also to dwell therein as in His Own temple. So no other effect can be put down as the reason why the Divine Person is in the rational creature in a new mode, except sanctifying grace.

Again we are said to possess what we can freely use or enjoy, and to have the power of enjoying the Divine Person results only from sanctifying grace. Hence the Holy Ghost is sent and given to man as a gift of God’s Grace. (Summa Theologica, 1a, Q. 43, art. 5, 6 and 3.)

Meditation 15 : THE SECOND SUNDAY AFTER EASTER
"Spiritual Regeneration Through Baptism"

1. Baptism takes away every sin. As the Apostle says (Romans 6:3), “All we who are baptized in Christ Jesus are baptized in His death.” And further on he concludes (verse 11), “So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.” Hence it is clear that by Baptism, man dies unto the oldness of sin, and begins to live unto the newness of grace. But every sin belongs to the primitive oldness. Consequently every sin is taken away by baptism.

2. Baptism liberates from all debt of punishment due to sin. By Baptism a man is incorporated in the Passion and death of Christ, according to Romans 6:8, “If we be dead with Christ, we believe that we shall live also together, with Christ.” Hence it is clear that the Passion of Christ is communicated to every baptized person, so that he is healed just as if he himself had suffered, and died. Now Christ’s Passion is a sufficient satisfaction for all the sons of all men. Consequently, he who is baptized, is freed from the debt of all punishment due to him for his sins, just as if he himself had offered sufficient satisfaction for all his sins.

Baptism confers grace and virtues. The Apostle says (Titus 3:5-6), “He saved us by the laver of regeneration” —that is, by Baptism, and “the renovation of the Holy Ghost, Whom He had poured forth upon us abundantly,” that is, unto the remission of sins, and the fullness of virtues. Therefore, the grace of the Holy Ghost and the fullness of virtues are given in Baptism. For the effect of Baptism, is that the baptized are incorporated in Christ as His members. Now the fullness of grace and virtues flows from Christ, the Head of all His members; according to John 1:16, “Of His fullness we all have received.”

Baptism confers the fruitfulness of all good works. By Baptism man is born again unto the spiritual life, which is proper to the faithful of Christ, and comes through faith in Christ. Now life (spiritual life) is only in those members who are united to the head from which they derive sense and movement. And therefore, it follows of necessity that by Baptism man is incorporated in Christ, as one of His members.

Again just as the members derive sense and movement from the material head, so from their spiritual Head, that is Christ, do His members derive spiritual sense, consisting in the knowledge of truth, and spiritual movement which results from the operation of grace. Hence it is written, (John 1:14, 16), “We have seen Him . . . full of grace and truth ; and of His fullness we all have received.”

Therefore, it follows from this, that the baptized are enlightened by Christ as to the knowledge of truth, and made fruitful by Him with the fruitfulness of good works by the infusion of grace. (Summa Theologica 3a, Q. 69, art. 1, 2, 4, 5).

Meditation 16 : MONDAY AFTER THE SECOND SUNDAY AFTER EASTER
"The Penalties of Sin That Belong to This Life"

Baptism has the power to take away penalties of the present life; yet it does not take them away during the present life, but by its power they will be taken away from the just in the resurrection, when “this mortal bath put on immortality” (1 Corinthinas 15:54). And this is reasonable.

1. First, because by Baptism man is incorporated in Christ, and is made His member. Consequently it is fitting that what takes place in the Head should take place also in the member incorporated. Now from the very beginning of His conception, Christ “was full of grace and truth,” yet He had a passible body, which through His Passion and death was raised up to a life of glory. Wherefore a Christian receives grace in Baptism, as to his soul; but he retains a passible body, so that he may suffer for Christ therein; yet he will finally be raised up to a life of impassibility. Hence the Apostle says (Romans 8:11), “He that raised up Jesus Christ from the dead, shall quicken also our mortal bodies, because of His Spirit that dwelleth in us,” and further on in the same chapter (verse 17); “Heirs indeed of God, and joint heirs with Christ; yet so, if we suffer with Him, that we may be also glorified with Him.”

2. Secondly, this is suitable for our spiritual training, namely, in order that by fighting against concupiscence and other defects to which he is subject, man may receive the crown of victory. Hence, on Romans 6:6, “that the body of sin may be destroyed,” a gloss says, “If a man after baptism lives in the flesh, he has concupiscence to fight against, and to conquer by God’s help.” In sign of which it is written (Judges 1:2), “These are the nations which the Lord left, that by them He might instruct Israel . . . that afterwards their children might learn to fight with their enemies, and to be trained up to war.”

3. Thirdly, this was suitable lest men might seek to be baptized for the sake of impassibility (escaping suffering and
strife) in the present life, and not for the sake of the glory of life eternal. Wherefore, the Apostle says (1 Corinthians 15:19), “If in this life only we have hope in Christ, we are of all mien most miserable.”

The punishment of sin is twofold, the punishment of hell and temporal punishment. Christ entirely abolished the punishment of hell, so that those who are baptized and truly repent should not be subject to it. He did not, however, entirely abolish temporal punishment yet awhile. For hunger, thirst and death still remain. But He overthrew its kingdom and power in the sense that man should no longer be in fear of it, and at length He will altogether exterminate it on the last day. (Summa Theologica 3a, q. 69, a. 3.)

Meditation 17 : TUESDAY AFTER THE SECOND SUNDAY AFTER EASTER
"The Sacrament of Confirmation"

Confirmation is a Sacrament. The sacraments of the New Law are ordained unto special effects of grace, but where there is a special effect of grace, there we find a special sacrament ordained for the purpose. But from what takes place in the life of the body, we can perceive that which is special to the spiritual life. Now it is evident that in the life of the body a certain special perfection consists in man’s attaining to the perfect age, and being able to perform the perfect actions of a man. Hence the Apostle says (1 Corinthians 13:11), “When I became a man I put away the things of a child.” And hence it is that besides the movement of generation whereby man receives life of the body, there is the movement of growth, whereby man is brought to the perfect age. So therefore, does man receive spiritual life in Baptism, which is a spiritual regeneration, while in Confirmation man arrives at the age, as it were, of the spiritual life.

Chrism, that is oil mixed with balm, is the fitting matter of this Sacrament of Confirmation.

In this sacrament the fullness of the Holy Ghost is given for the spiritual strength which belongs to the perfect age. Now when man comes to the perfect age he begins immediately to communicate with others; whereas until then he lives an individual life, as it were, confined to himself. Now the grace of the Holy Ghost is signified by oil; hence Christ is said to be “anointed with oil of gladness” (Psalm 44:8). Consequently, oil is a suitable matter of this Sacrament. Christ is said to be anointed with oil of gladness, because He is filled with the Gifts of the Holy Ghost; which Gifts receive a strengthening in our souls in confirmation.

Balm is mixed with the oil because of its fragrant odor, which spreads about unto others. Hence the Apostle says (2 Corinthians 2:15), “We are the good odor of Christ.” And though many other things are fragrant, yet preference is given to balm, for it confers incorruptibility. Hence it is written (Ecclesiastes 24:21), “My odor is as the purest balm.”

Confirmation imprints a character on the soul. A character is a spiritual power ordained to certain sacred actions. Now just as Baptism is a spiritual regeneration unto Christian life, so also is Confirmation a certain growth bringing man to perfect spiritual age. But it is evident, from a comparison with the life of the body, that the action which is proper to man immediately after birth, is different from the action which is proper to him after he has arrived at perfect age. And therefore, by the Sacrament of Confirmation man is given a spiritual power in regard to sacred actions other than those in respect to which he receives power in Baptism.

For in Baptism man receives power to do things which pertain to his own salvation; for as much as he lives to himself; in Confirmation he receives power to do those things which pertain to the spiritual combat with the enemies of the Faith. This is evident from the example of the Apostles, who, before, they received the fullness of the Holy Ghost, were in “the upper room ... persevering ... in prayer” (Acts 1:13-14); whereas afterwards they went out and feared not to confess their Faith publicly, even in the face of the enemies of the Christian Faith. And therefore, it is evident, that a character is imprinted in the soul in the Sacrament of Confirmation. (Summa Theologica, 3a, q. 72, a. 1, and 5.)

Meditation 18 : WEDNESDAY AFTER THE SECOND SUNDAY AFTER EASTER
"Why the Sacrament of Confirmation is Conferred on the Forehead"

In this sacrament man receives the Holy Ghost for strength in the spiritual combat that he may bravely confess the faith of Christ even in the face of the enemies of that faith. Wherefore, he is fittingly signed with the sign of the cross on the forehead with chrism for two reasons.

First, because he is signed with the sign of the cross as a soldier with the sign of his leader, which should be evident and manifest. Now, the forehead which is hardly ever covered is the most conspicuous part of the human body. Wherefore, the confirmed is anointed with chrism on the forehead, that he may show publicly that he is a Christian. Thus, too, the Apostles after receiving the Holy Ghost showed themselves in public, whereas before they remained hidden in the upper room.

Secondly, because man is hindered from confessing Christ’s Name because of two things—by fear and by shame. Now both these betray themselves principally on the forehead, on account of the nearness of the imagination, and because the vital spirits mount directly from the heart to the forehead; hence those who are ashamed blush and those who are afraid become pale, confessing the name of Christ.

The principle of courage (or fortitude) is in the heart, but its sign appears on the forehead. Wherefore it is written (Ezechiel 3:8), “Behold I have made thy forehead harder than their foreheads.” Hence the Sacrament of the Eucharist, whereby man is confirmed in himself belongs to the heart, according to Psalm 103:15, “That bread may strengthen man’s heart.” But the Sacrament of Confirmation is required as a sign of fortitude against others, and for this reason it is conferred on the forehead. (3a, q. 72, a. 9.)

Meditation 19 : THURSDAY AFTER THE SECOND SUNDAY AFTER EASTER
"The Sacrament of the Eucharist"

“He who eats My flesh and drinks My blood, hath everlasting life” (John 6:55)

This spiritual food is likened unto bodily nourishment in this respect that without it spiritual life in the soul cannot exist; just as without food for the body, bodily life will not exist. But it means more than bodily food, for the Sacrament of the Eucharist causes everlasting life in the person receiving it worthily, which is not caused through corporal food; since he who eats bodily food lives not forever.

For as Augustine says, “it frequently happens that many who live sumptuously, and partake of much food, die either from old age, sickness, or some other cause.” On the other hand, he who receives this Divine food and drinks of the Body and Blood of the Lord, “hath everlasting life,” and is therefore, compared to the tree of life. “She is a tree of life to them that lay hold on her, and he that shall retain her is blessed.” (Proverbs 3:18).

Hence the Blessed Eucharist is called the “Bread of Life.” “With the Bread of Life and understanding she shall feed him.” (Ecclesiasticus 15:3). And therefore, John says, “everlasting Life.” This is because he, who eats this (Divine) Bread, has Christ within him, Who is the true God and Life eternal.

Moreover he has life everlasting who eats and drinks, not only sacramentally, but also spiritually―that is by receiving not only the Sacrament, but the very virtue of the Sacrament. How precious a thing then, how marvelous, how health-giving, how furnished with all dainties, is the Supper [of the Lord!] Than His Supper can anything be more precious? Therein there is put before us for meat, not, as of old time, the flesh of bulls and of goats, but Christ Himself, our very God.

Than this Sacrament can anything be more marvelous? Therein it cometh to pass that bread and wine are bread and wine no more, but in the stead thereof there is the Body and there is the Blood of Christ; that is to say, Christ Himself, Perfect God and Perfect Man, Christ Himself is there, under the appearance of a little bread and wine. His faithful ones eat Him, but He is not mangled; nay, when [the veil which shroudeth Him in] this Sacrament is broken, in each broken piece thereof remaineth whole Christ Himself, Perfect God and Perfect Man. All that the senses can reach in this Sacrament, [look, taste, feel, smell, and the like, all these] abide of bread and wine, but the Thing is not bread and wine. And thus room is left for faith; Christ Who hath a Form That can be seen, is here taken and received not only unseen, but seeming to be bread and wine, and the senses, which judge by the wonted look, are warranted against error.

Than this Sacrament can anything be more health-giving? Thereby are sins purged away, strength renewed, and the soul fed upon the fatness of spiritual gifts. This Supper is offered up in the Church both for the quick and dead it was ordained to the health of all, all get the good of it. Than this Sacrament can anything be more furnished with dainties The glorious sweetness thereof is of a truth such that no man can fully tell it. Therein ghostly comfort is sucked from its very well-head. Therein a memorial is made of that exceeding great love which Christ showed in time of His sufferings.

It was in order that the boundless goodness of that His great love might be driven home into the hearts of His faithful ones, that when He had celebrated the Passover with His disciples, and the last Supper was ended, “the Lord Jesus, knowing that His hour was come that He should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end” (John 13:1), and instituted this Sacrament, this Sacrament, the everlasting “forth-showing of His death until He come again,” (1 Corinthians 11:26), this Sacrament, the embodied fulfillment of all the ancient types and figures, this Sacrament, the greatest miracle which He ever wrought, and the one mighty joy of them that now have sorrow, till He shall come again, and their heart shall rejoice, and their joy no man take from them. (John 16:22).

Meditation 20 : FRIDAY AFTER THE SECOND SUNDAY AFTER EASTER
"Whether there will be a Resurrection of the Body"

The body will rise again. Says scripture (Job 19:25-26): “I know that my Redeemer liveth, and in the last day I shall rise out of the Earth, and I shall be clothed again with my skin, and in my flesh I shall see my God.” Furthermore, the gift of Christ is greater than the sin of Adam, as appears from Romans 5:15.

Now death was brought in by sin, for if sin had not been, there had been no death. Therefore by the gift of Christ man will be restored from death to life. Since man is one substance composed of soul and body, the ultimate state of man must involve the body as well as the soul. Hence, the body will rise again.

Furthermore, the members should be conformed to the head. Now our Head lives and will live eternally in body and soul, since “Christ rising again from the dead dies now no more” (Romans 6:8). Therefore men who are His members will live in body and soul; and consequently there must necessarily be a resurrection of the body.

According to the various opinions about man’s last end there have been various opinions holding or denying the resurrection. For man’s last end―which all men desire naturally―is happiness. Some have held that man is able to attain this end in this life―wherefore they had no need to admit another life after this earthly life, wherein man would be able to attain to his perfection―and so they denied the resurrection.

Others maintained that after this there is another life wherein, after death, man lives according to the soul only, and they held that such a life sufficed to satisfy the natural desire to obtain happiness. Consequently, because the after life was a life of the soul only, without the body, these did not believe in the resurrection of the body.

This opinion was based by various people on various false foundations. For certain heretics asserted that all bodily things are from the evil principle, but that spiritual things are from the good principle: and from this it follows that the soul cannot reach the height of its perfection unless it be separated from the body, since the latter withdraws it from its principle, the participation of which makes it happy.

Others said that the entire nature of man is seated in the soul, so that the soul makes use of the body as an instrument, just as a sailor uses his ship and so there is no need to believe in the resurrection of the body.

But there needs to be life in the whole composite, i.e. the soul and body. Since to the worker is due the reward of the work, it behooves man himself, who is composed of soul and body, to receive the reward of his work.

Meditation 21 : SATURDAY AFTER THE SECOND SUNDAY AFTER EASTER
"Whether the Resurrection will be for All Without Excpetion"

Since all men, without exception, are of the same species, no human soul will remain forever separated from its own body. On the contrary, it is said (John 5:28,35): “All that are in the graves shall hear the voice of the Son of God . . . and they that hear shall live.” Therefore the dead shall all rise again. Further, it is written (1 Corinthians 15:51): “We shall all indeed rise again,” etc.

The resurrection is necessary in order that those who rise again may receive punishment or reward according to their merits. Now either punishment or reward is due to all, either for their own merits, as to adults, or for others’ merits, as to children. Therefore all will rise again.

Those things which comes from the nature of a species, must needs be found likewise in all the members of that same species. Now such is case in the resurrection. The soul cannot have the final perfection of the human species, so long as it is separated from the body. Hence no soul will remain for ever separated from the body. Therefore it is necessary for all, as well as for one, to rise again.

All, both good and wicked, are conformed to Christ, while living in this life, as regards things pertaining to the nature of the species, but not as regards matters pertaining to grace. Hence all will be conformed to Him in the restoration of natural life, but not in the likeness of glory, except the good alone.

Those who have died in original sin have, by dying, discharged the obligation of death which is the punishment of original sin. Hence, notwithstanding original sin, they can rise again from death: for the punishment of original sin is to die, rather than to be detained by death.

We are born again by the grace of Christ that is given to us, but we rise again by the grace of Christ whereby it came about that He took our nature, since it is by this that we are conformed to Him in natural things. Hence those who die in their mother’s womb, although they are not born again by receiving grace, will nevertheless rise again on account of the conformity of their nature with Him, which conformity they acquired by attaining to the perfection of the human species.

Meditation 22 : THE THIRD SUNDAY AFTER EASTER
"Whether the Resurrection of the Body is Natural"

The resurrection of the body is natural in the sense that it is natural for the soul to have its body. But there is no natural power resident in soul or body to bring them together once they have been separated by death. Hence, the agency, which actually joins souls with their respective bodies, is wholly supernatural and not in any way natural. Death is privation of life. There is no natural return from privation of death back to life. Therefore the resurrection, whereby one returns from death to life, is not natural.

Giving sight to a blind man is in one sense natural, for sight is natural. But the principle of the sight-giving is above nature ― it is called miraculous. For, properly speaking, natural is that which is according to nature, and a thing is according to nature if it has that nature and whatever results from that nature.

Now nature cannot be the principle of resurrection, although resurrection brings about the life of nature. In nature there is no active principle of the resurrection, neither as regards the union of the soul with the body, nor as regards the disposition which is the demand for that union―since such a disposition cannot be produced by nature, except in a definite way by the process of generation from seed. Therefore the resurrection, strictly speaking, is miraculous and not natural except in a restricted sense, as we have explained.