Produced by Charlene Taylor, Ted Garvin, David King, and the Online Distributed Proofreading Team at http://www.pgdp.net ON PRAYER AND THE CONTEMPLATIVE LIFE BY S. THOMAS AQUINAS BY THE VERY REV. HUGH POPE, O.P., S.T.M. AUTHOR OF "THE CATHOLIC STUDENT'S 'AIDS' TO THE BIBLE," ETC. WITH A PREFACE BY VERY REV. VINCENT McNABB, O.P., S.T.L. R. & T. WASHBOURNE, LTD. PATERNOSTER ROW, LONDON AND AT MANCHESTER, BIRMINGHAM, AND GLASGOW 1914 _All rights reserved_ Nihil Obstat. J.P. ARENDZEN, D.D., Censor Deputatus. Imprimatur. EDM. CAN. SURMONT, Vicarius Generalis. Westmonasterii, _Die 20 Septembris, 1913._ "Te Trina Deitas unaque poscimus Sic nos Tu visita, sicut Te colimus: Per Tuas semitas duc nos quo tendimus, Ad lucem, quam inhabitas!" S. Thomas's Hymn for Matins on the _Feast of Corpus Christi_. PREFACE The present generation in the fervour of its repentance is like to cast off too much. So many false principles and hasty deductions have been offered to its parents and grandparents in the name of science that it is becoming unduly suspicious of the scientific method. A century ago men's minds were sick unto death from too much science and too little mysticism. To-day the danger is that even the drawing-rooms are scented with a mysticism that anathematizes science. At no time since the days of S. Thomas was the saint's scientific method more lacking. Everywhere there is need for a mystic doctrine, which in itself is neither hypnotism nor hysteria, and in its expression is neither superlative nor apostrophic, lest the hungered minds of men die of surfeit following on starvation. The message and method of S. Thomas are part of that strange rigidity of the thirteenth century which is one of the startling paradoxes of the ages of faith. It is surely a consolation that these ages of a faith which moved mountains, or at least essayed to remove the Turk, were minded to express their beliefs in the coat of mail of human reason! The giants of those days, who in the sphere of literature were rediscovering verse and inventing rhyme, and who in every sphere of knowledge were bringing forth the sixteenth and nineteenth centuries, were not so blinded by the white light of vision as to disown the Greeks. They made the _Ethics_ of Aristotle the four-square walls of the city of God; they expressed the mysteries of the Undivided Three in terms of the Syllogism. Thus they refused to cut themselves off from the aristocracy of human genius. They laid hands--but not violent hands--on the heritage of the ages. No philosophers have ever equalled their bold and lowly-minded profession of faith in the solidarity of human reason. For this cause S. Thomas, who is their spokesman, has now become an absolute necessity of thought. Unless the great Dumb Ox is given a hearing, our mysticism will fill, not the churches, but the asylums and the little self-authorized Bethels where every man is his own precursor and messiah. That S. Thomas is to be accepted as a master of mysticism may be judged from the following facts in the life of a mystic of the mystics, S. John of the Cross: "It has been recorded that during his studies he particularly relished psychology; this is amply borne out by his writings. S. John was not what one could term a scholar. He was, however, intimately acquainted with the _Summa_ of S. Thomas Aquinas, as almost every page of his works proves.... He does not seem to have ever applied himself to the study of the Fathers.... As has already been stated, the whole work (_The Ascent of Mount Carmel_) is based upon the view S. Thomas Aquinas takes of the essence and operations of the senses and of the faculties of the soul, and upon his treatise on the virtues."[1] S. Thomas hardly needs an imprimatur after six centuries of full trust. But in the hard matters of mysticism, which he has treated as a scholar should, it is reassuring to know that he has the approval, not only of the scholars, but of the mystics. VINCENT McNABB, O.P. CONTENTS INTRODUCTION QUESTION LXXXI OF THE VIRTUE OF RELIGION QUESTION LXXXII OF DEVOTION QUESTION LXXXIII OF PRAYER SUPPLEMENT--QUESTION LXXII OF THE PRAYERS OF THE SAINTS WHO ARE IN HEAVEN QUESTION CLXXIX OF THE DIVISION OF LIFE INTO THE ACTIVE AND THE CONTEMPLATIVE QUESTION CLXXX OF THE CONTEMPLATIVE LIFE QUESTION CLXXXI OF THE ACTIVE LIFE QUESTION CLXXXII OF THE COMPARISON BETWEEN THE ACTIVE AND THE CONTEMPLATIVE LIFE QUESTION CLXXXVI ON THE RELIGIOUS STATE INDEX INDEX OF TEXTS QUOTED OR EXPLAINED INTRODUCTION The pages which follow call for little introduction. S. Thomas has left us no formal treatise on Mystical Theology, though his teachings on this subject have been collected from his various works and combined to form such a treatise. Especially noteworthy is the work of the Spanish Dominican Valgornera.[2] No such synthesis has been attempted here. We have simply taken from the _Summa Theologica_ the treatises on _Religion_, on _Devotion_, _Prayer_, and the _Contemplative Life_, and presented them in an English dress. When occasion offered we have added to each portion appropriate passages from S. Augustine, S. Thomas's master, and more rarely from the _Commentary_ on the _Summa_ by the illustrious Cardinal Cajetan. And we have been led to do this for several reasons. The Mystical life is the life of union with God, and it is based essentially on Prayer and Contemplation. But prayer and contemplation, though simple in themselves, are yet fraught with difficulties and dangers unless we be wisely guided. And as Father Faber shrewdly says: when we ask for instruction in these things, let us by all means make appeal to those whose names begin with S--let us, in other words, go to God's Saints. And the reason is simple: these Saints are no mere idle sign-posts who point the way but stand still themselves; they themselves have been where they would have us go; they speak from no mere theoretical knowledge; they themselves have tasted and seen that the Lord is sweet! Further, it would have been easy to cull from S. Thomas's writings the salient points of his teaching on these points, and to have presented them in an attractive form. But had we done so the teachings of the Saint would have lost much of their force, and readers might well have doubted at times whether they really had before them the mind of S. Thomas or that of the translator. It is preferable to read the Bible than what men have said about the Bible. Unfortunately, it is the fashion nowadays to consider S. Thomas's writings "out of date"! If the perusal of these pages shall have induced some few at least to go to the original and study it for themselves they will have more than fulfilled the translator's desires. Another reason which has weighed much with the translator and encouraged him to undertake this task has been the suddenly awakened interest in Mysticism and Mystical studies during the last decade. It has become the fashion to talk about Mysticism, even to pose as Mystics, and--need it be said?--those who talk the most on such subjects are those who know the least. For those who have entered into the secret of the King are ever the most reticent on such matters. At the same time we may welcome this recent development, if only as a set-off against the Spiritualism and occultism which have played such havoc with souls during a space of over fifty years. The human soul, "naturally Christian," as Tertullian would say, is also naturally Divine in the sense that, as S. Augustine so often insists, no rest is possible for it save in God. Now those who are familiar with the _Summa Theologica_ are aware that _Union with God_ is its keynote, or rather is the dominant note which rings out clear again and again with its ever-repeated _Sursum Corda_! It is this that gives such special value to the treatises here presented on Prayer and the Contemplative Life. They flow from the pen of one who was literally steeped in God and Divine things, and who is speaking to us of things which he had himself tasted and seen. It is this that gives such simplicity and charm to the whole of his teaching. He is not experimenting; he is not speaking of theories; he is portraying to us what was his everyday life. Perhaps one of the commonest errors regarding the Spiritual life is the confusion between the ordinary and the extraordinary ways of God. For how many does not the Contemplative Life mean the life of ecstasy and vision with which we are familiar in the lives of the Saints? For S. Thomas, on the contrary, the Contemplative Life is but the natural life of a man who is serving God and who devotes a certain portion of his time to the study and contemplation of Divine things. Ecstasy and vision he treats of in another place. They occupy a sphere apart. They belong to God's extraordinary dealings with favoured souls, and while they presuppose prayer and contemplation on the part of those so visited they themselves form no integral part of the Contemplative Life; indeed, they are the exception. Hence in these pages we shall find nought touching Supernatural manifestations, such as visions, ecstasies, and revelations; but we shall find what is of far greater use to us--a Catechism on Devotion, Prayer, and Contemplation. * * * * * The main features of the Life of S. Thomas of Aquin are known to most of those who are likely to read this book. His life at first sight seems of such an even tenor that there is but little to record. Yet when we penetrate beneath the surface we realize that he lived in stirring days, and that his short span of fifty years was passed in the full light of the world of the thirteenth century. Thomas was born in the beginning of the year 1225 in the castle of Rocca-Secca, the ancestral home of the Counts of Aquino, in the kingdom of Sicily. His future glory was foretold to his mother, the Countess Theodora, by a hermit of that neighbourhood who also foretold that his parents would endeavour to make him a monk in the Benedictine Abbey of Monte Cassino, but that God had other designs for him, since he was to be a Friar Preacher, a member of the Order of the great S. Dominic who had just gone to his reward. The prophecy was fulfilled to the letter. At the early age of five years he was sent to the Abbey to be educated among the young nobles of the day, as was then the custom. Even thus early he showed a remarkable maturity of character, and his biographer, William of Tocco, dwells with delight on the calm reserve of his childish days and on that eager seeking after God which was to be his future glory.[3] From Monte Cassino Thomas passed to Naples to complete his studies. Here he became conscious of his vocation, and offered himself to the Dominicans. The Prior of the convent at Naples at that time was Father John of S. Julian, who later became Patriarch of Jerusalem[4]; he gave the habit of the Order to Thomas, who was then but fourteen years of age. His parents were indignant at this step, and did all in their power to shake his determination. Fearing their recourse to the violent methods then so common, the Dominicans sent Thomas to the convent of Santa Sabina at Rome. But S. Thomas's brothers, at their mother's bidding, seized upon the young man and carried him off in his religious habit to his mother who kept him imprisoned for nearly two years.[5] During this time of anxiety nothing disturbed the Saint's equanimity, and he made good use of his time by studying the Bible, the _Book of the Sentences_--the Theological Manual of those days--and also Aristotle's philosophical treatises. It was at this time that the diabolical attempt upon his virtue was made--an attempt which the Saint resisted effectually; in reward for his constancy he was miraculously girded with a cincture by two Angels from Heaven.[6] Failing in their attempt to shake his determination, his brothers permitted him to escape, and he returned to the convent at Naples in 1245. Thence he was sent by his superiors to Rome, and shortly afterwards to Paris and Cologne to study under Blessed Albert the Great. At Cologne he led the life of a simple student, a life of recollection, prayer, and study. But his extraordinary talents could not long remain hid. The post of Bachelor in the famous House of Studies at Paris was vacant, and at the suggestion of Cardinal Hugo à S. Caro, himself a Dominican, S. Thomas was appointed by the Master-General of the Order to the vacant post. This was a blow to the Saint's humility, but he accepted it under obedience. The impression made by his teaching was extraordinary, and the words of William of Tocco on this point are worth transcribing: "Erat enim novos in sua lectione movens articulos, novum modum et clarum determinandi inveniens, et novas reducens in determinationibus rationes: ut nemo qui ipsum audisset nova docere, et novis rationibus dubia definire dubitaret, quod eum Deus novi luminis radiis illustrasset, qui statim tam certi c[oe]pisset esse judicii, ut non dubitaret novas opiniones docere et scribere, quas Deus dignatus esset noviter inspirare." This novelty in method was evidently remarkable, but, while provoking the attacks of some, it attracted an immense crowd to his lectures, and this not simply by reason of the novelty which characterized them, but by reason of the supereminent sanctity of the teacher. "Dilectus Deo!" cries out his biographer. "Qui scientiam tribuit; et acceptus hominibus, quibus quasi novis radiis veritatis illuxit."[7] In 1253 or 1254 Thomas was, again much against his will, created Master in Sacred Theology, and the remaining twenty years of his life were wholly devoted to teaching, studying, and preaching, whether at Paris or at Naples. Dignities and honours were frequently offered him, but he succeeded in avoiding them all. He felt that his vocation was to study and teach. And since his teaching was to be of things Divine, he felt that he must needs be absorbed in such things, and that his life must be wholly spent with God. This feature of his life is insisted on by his biographers: "Men ever saw him of joyful mien, gentle and sweet, not occupying himself with worldly affairs, but ever given to study, to reading, to writing, and to prayer for the enlightening of the faithful."[8] Thus we are told that when Brother Reginald, who had been Blessed Thomas's companion, returned from Fossa Nuova to Naples after the Master's death to resume the lectures he had been giving there, he burst into tears as he stood before the Brethren, and said: "Brothers, I was forbidden by my Master to reveal during his life the marvels I had seen. One of those marvels was that his knowledge, which so wondrously surpassed that of other men, was not due to any human skill, but to the merits of his prayers. For whenever he would study, or dispute, or read, or write, or dictate, he would first betake himself to prayer in secret, and there with many tears would implore light wherewith to search rightly into the secret things of God. And by the merits of such prayer it came to pass that, whereas previous to his prayer he had been in doubt about the subject of his study, he always returned from it illumined. And when any doubtful point occurred to him before he had had recourse to prayer, he went to pray, and what had previously been obscure was then Divinely made clear to him."[9] Truly characteristic of our Saint are those three petitions he was wont to make: that he might never learn to love things of earth; that he might never change his state of life; that God would reveal to him the state of his brother Reginald, who had been put to death, unjustly, as Thomas thought, by the Emperor Frederic. All three petitions were granted, two of them, as he himself told Brother Reginald on his deathbed, by the Blessed Virgin herself. "She appeared to him," says William of Tocco, "and assured him regarding his life and his knowledge, promised him, too, that God would grant him whatsoever he should ask through her intercession, and told him, moreover, that he would never change his state of life."[10] The following story is well known, but is too illustrative of the Saint's character to be omitted: A dispute had arisen in the University of Paris regarding the Accidents of the Holy Eucharist, and the Doctors of the University decided to leave the decision with S. Thomas. The responsibility was great, but the Saint according to his custom betook himself to prayer and then wrote his answer to the difficulty. "But since he would not dare," says William of Tocco, "to expound his opinion in the Schools before the Masters of the University without first consulting Him of Whom he was treating and to Whom he had prayed that he might teach correctly, he came to the altar and there spread out the pages he had written before Him; then, lifting up his hands to the Crucifix, he prayed and said: 'O Lord Jesus Christ, Who art most truly contained in this wondrous Sacrament and Who as Supreme Artificer ever wondrously workest, I seek to understand Thee in this Sacrament and to teach truly concerning Thee. Wherefore I humbly pray Thee that if what I have written spring from Thee, and be true concerning Thee, then Thou wouldest enable me to declare it and clearly expound it. But if I have written ought which is not in harmony with Thy Faith and which accords not with the Mysteries of this Sacrament, then I pray Thee that nought may proceed from my mouth which deviates from the Catholic Faith.' Then those who watched saw on a sudden Christ standing before the Saint and on the paper he had written, and they heard Him say: 'Well hast thou written of Me in this Sacrament of My Body, and well and truly hast thou answered the question put to thee, as far, that is, as it can be understood by man in this life, or expressed in human words.'"[11] And it was ever the same throughout his life: in God he sought God. Hence his incessant meditation on the Holy Scriptures; hence his diligent study of the writings of the Fathers of the Church. "Master," said a band of his students to him as they looked on Paris spread before them--"Master, see what a lovely city Paris is! Would you not like to be its owner?" And with a Saint's simplicity he replied: "Far rather would I have the Homilies of Chrysostom on S. Matthew! For if this city were mine then the task of governing it would take me away from the contemplation of things Divine and deprive my soul of its consolations!"[12] And his companion Reginald has told us how he studied to know the things of God. For he tells us that when the Saint was occupied with his Commentary on Isaias and could not arrive at any satisfactory explanation of a certain passage he gave himself up to fasting and prayer. Then one night Reginald heard voices in the Saint's cell, and whilst he wondered what this might mean at that hour, S. Thomas came to him and said: "Reginald, get up, light a candle, and take the book in which you have been writing upon Isaias and make ready to write once more." Then Reginald wrote whilst the Saint dictated as though he were reading out of a book, with such facility did he speak. And then, at Reginald's insistent petition, he said to him: "My son, you have seen the affliction under which I have been of late owing to this passage of Isaias which I have just been expounding, and you know how I besought God with tears that I might understand it. God, then, this very night had pity upon me, and sent His Blessed Apostles Peter and Paul whom I had prayed to intercede for me, and they have most fully explained it all!"[13] How gladly would one know what passage of Isaias it was which was thus Divinely interpreted! And so this truly marvellous life went on till the end drew near. Day by day he ascended the steps of the altar, his face bathed in tears; day by day he returned to his work more and more illumined regarding the _Mysterium Fidei_, and with his soul still more closely knit to its Maker. His ecstasies became more frequent, and in one of these he was told that the close of his life was at hand. For it was at San Severino, not far from Salerno, that he fell into so prolonged an ecstasy that his sister who was present appealed to Reginald to know what had happened to her brother. Even Reginald was astonished. "He is frequently rapt in spirit," he said, "but never before have I seen him thus abstracted!" "Then," says William of Tocco, "Master Reginald went to him, and, plucking him by the cloak, roused him from this deep sleep of contemplation. But he sighed and said: 'My son Reginald, I tell thee in secret, and I forbid thee to reveal it to anyone during my life, the close of my writing has come; for such things have been revealed to me that all I have written and taught seems to me of small account. Hence I hope in my God that as there is an end to my writing, so too will speedily come the end of my life.'"[14] And S. Thomas was ready for the end, for not long previously, when he was in the convent at Naples and was praying in the Church, there appeared to him Brother Romanus, whom he had left teaching at Paris. Brother Thomas said to him: "Welcome! Whence dost thou come?" But Romanus said to him: "I have passed from this life, and I am allowed to come to thee by reason of thy merits." Then Brother Thomas, summoning up his courage, for he had been much disturbed by the sudden apparition, said to him: "If it be pleasing to God, I adjure you by God to answer my questions. First: How does it stand with me? and are my works pleasing to God?" And the other answered: "Thou art in a good state, and thy works are pleasing to God." Then the Master continued: "And what of thyself?" And Romanus answered: "I am in Eternal Life, but I was in Purgatory sixteen days because of some negligence of which I was guilty in the affair of a will which the Bishop of Paris entrusted to me for speedy execution; but I, through mine own fault, was tardy in executing it." Lastly S. Thomas asked: "What about that question we have so often discussed together: Do the habits we have acquired here abide with us when we are in our Fatherland?" But the other replied: "Brother Thomas, I see God, and you must ask me nought further on that question." But Thomas at once said: "Since you see God, tell me whether you see Him with or without any intermediate image?" But Romanus replied: "_As we have heard, so we have seen in the City of our God_,"[15] and forthwith disappeared. But the Master remained astonished at that marvellous and unwonted apparition, and filled with joy at his favourable replies. "O Blessed Teacher!" ejaculates William of Tocco, who has left us this account, "to whom Heaven's secrets were thus familiar, to whom Heaven's citizens came with such sweet familiarity to lead him to those heavenly shores!"[16] Nor was this the only warning. For just as in earlier years at Paris he had received Divine commendation for his writings, so now again at Naples. For Brother Dominic of Caserta tells us that at Naples he watched S. Thomas praying at night. He saw him, he says, absorbed in prayer, and then lifted up into the air about the height of two cubits from the ground. And whilst for a long space he marvelled at this, he suddenly heard this voice from the Crucifix: "Thomas, well hast thou written of Me! What reward wilt thou have from Me for all thy labour?" But he replied: "Lord, none save Thyself!" At that time the Saint was engaged upon the _Third Part_ of the _Summa_, and was treating of the Passion and Resurrection of Christ. But after arriving at that point he wrote but little more by reason of the marvels that God had wondrously revealed to him.[17] Since his soul, then, was thus united to God it is small wonder the Brethren saw him rapt in ecstasy and with his face bathed in tears as he stood in choir and sang the _Antiphon_ wont to be sung according to the Dominican Office for Compline during Lent: "_Ne projicias nos in tempore senectutis: cum defecerit virtus nostra, ne derelinquas nos Domine_."[18] In the year 1274 the Saint was summoned by Pope Gregory X. to the Council about to be held at Lyons. He set out, taking with him his _Treatise against the Errors of the Greek Schismatics_, for the great question which the Pope had at heart was the settlement of the Schism between the East and the West. But the Council was never to see Thomas, for he fell ill when traversing the Campagna, and though he was able to reach the Cistercian Abbey of Fossa Nuova he reached it only to die. "_This is my rest for ever and ever_," he said as he entered the gates. "_Here will I dwell, for I have chosen it._" And here, as he lay dying, he expounded to the monks who stood round that most sublime of all the Books of the Bible, the _Canticle of Canticles_: "_Behold, my Beloved speaketh to me: Arise, make haste, my love, my dove, my beautiful one, and come.... I sleep, and my heart watcheth; the voice of my Beloved Who is knocking!... My Beloved to me and I to Him Who feedeth among the lilies: till the Day break and the shadows retire!_" As the time of his summons drew on he asked for the Holy Viaticum. And, in the words of William of Tocco, "when It was brought with devout reverence by the Abbot and the monks, he prostrated himself on the ground, weak indeed in body but mighty in spirit, and so came to meet his Lord with tears." And when the priest asked him--as it is the custom to ask all Christians at death touching their faith in this mighty Sacrament--whether he believed that That Consecrated Host was the True Son of God, Who came forth from the Virgin's womb, Who hung upon the tree of the Cross, Who died for us and rose again on the third day:--with clear voice, with full attention, and with tears, he replied: "If fuller knowledge than that of faith could be had in this life touching this Sacrament, in that knowledge I reply that I believe it to be true, and that I know for certain that This is True God and Man, the Son of God the Father and of the Virgin Mother: so I believe in my heart and so I confess in word." After some other devout expressions he received the Sacred Host, and then said: "I receive Thee, the Price of my soul's redemption, for love of Whom I have studied, watched, and toiled; Thee have I preached and taught; nought contrary to Thee have I ever said, neither do I obstinately hold to any opinion of mine own. If, however, I have said ought wrongly concerning this Sacrament, I submit it all to the correction of the Holy Roman Church in Whose obedience I now pass from this life!" "O Blessed Teacher! who ran so swiftly in the race, who fought so manfully in the strife, who could so well say with the Apostle: '_I have fought a good fight, I have finished my course, I have kept the faith; as for the rest there is laid up for me a crown of justice_'; and such indeed had he truly won by his study of inspired doctrine."[19] O Sancte Thoma! Scholarum Patrone, Fidem invictam, Charitatem fervidam, Vitam castissimam, Scientiam veram, A Deo nobis obtine. Per Christum Dominum nostrum. Amen. * * * * * No one who is at all familiar with the writings of S. Thomas can be surprised to find many extracts from S. Augustine in the following pages. For Augustine and Thomas are one. Their respective styles are different, but their thoughts and teachings are the same on the great essential points of theological teaching. Cardinal Aguirre has well said: "Owing to the clearness and acuteness of his angelic mind S. Thomas sheds a flood of light on many most obscure matters, and brings out very clearly even the most profound teachings contained in the works of the Fathers, especially in those of S. Augustine. I speak simply from my own experience, but I am certain that many another has felt the same: in controverted matters, if we look merely at the text of S. Augustine, we are brought face to face with a flood of difficulties which seem well-nigh insoluble; but the difficulty disappears and the solution becomes clear the moment we set to work to find out what was S. Thomas's teaching on the question; for he is the surest and the easiest interpreter of S. Augustine."[20] And indeed Augustine is a deep well! "_Man shall come to a deep heart!_" he was fond of saying, and those words of the Psalmist might stand for a motto at the head of his works. Traditionary art represents him with his heart in his hand, and the sentiment is true, for "great-hearted" is the epithet which best suits him, and those who use these pages for meditation or spiritual reading will find that whereas S. Thomas teaches how we ought to pray, S. Augustine makes us pray; not in vain had he studied and taught rhetoric for so many years! This likeness between the two great Saints forms the theme of one of the _Responsories_ for the Office for S. Thomas in the Dominican Breviary. It is based on a famous vision. "There appeared to me as I watched in prayer," said Brother Albert of Brescia in his deposition, "two revered personages clothed in wondrous splendour. One of them wore a mitre on his head, the other was clad in the habit of the Friars Preachers. And this latter bore on his head a golden crown; round his neck he wore two rings, one of silver, the other of gold; and on his breast he had an immense precious stone, which filled the church with light. His cloak, too, was sewn with precious stones, and his tunic and his hood were of snowy white. And the one who wore the mitre said to me: 'Brother Albert, why art thou thus filled with wonder? Thy prayers are heard; for--listen: I am Augustine, the Doctor of the Church, and I am sent to thee to tell thee of the doctrine and of the glory of Brother Thomas of Aquin who is here with me. For he is my son; he in all things has followed my doctrine and that of the Apostles, and by his teaching he has illumined the Church of God. This is signified by the precious stones which you see, and especially by the one he carries on his breast, for it signifies the upright intention which he ever had in view in his defence of the faith and which he showed in his words. These precious stones, then, and especially that great one, signify the many books and works that he wrote, and they show that he is equal to me in glory save only that in the aureola of Virginity he surpasseth me.'"[21] Cardinal Cajetan, from whose famous Commentary on the _Summa_ we have occasionally quoted, is unfortunately too little known. Born in 1469, and dying in 1534, he was the contemporary of Luther and the Reformers, and, as was to be expected, their most formidable opponent. A great student, a man of prayer as well as a man of action, his was the striking figure of the early portion of the sixteenth century. But his was a bold and independent mind, and he was not afraid to advance views which, though now commonly accepted, brought his works into a certain disfavour. This is especially to be regretted in the case of his Commentaries on the Bible. A thorough Greek scholar, possessing no mean acquaintance with Hebrew, he deserves, by reason of the clearness and precision of his thought, the title of "Prince of Commentators." Here, however, we are concerned with the devotional rather than with the critical aspect of his writings, and the reader will gain from some of Cajetan's terse and pithy comments a very great deal of instruction. In conclusion, a few words may be desirable regarding the method of S. Thomas. S. Thomas divides his _Summa Theologica_ into three main parts. The _First Part_ treats of _God, the Exemplar_.[22] The _Second_, of _man made to the image of God_;[23] the _Third_, of _God Incarnate_, of His _Sacraments_ by which we attain to union with Him in this life, and of _Eternal Life_ to which we attain ultimately by our resurrection. Here we are solely concerned with the _Second part_.[24] It is subdivided into two portions, known as the _Prima Secundæ_ and the _Secunda Secundæ_ respectively, or as the _First_ and _Second_ portions of the _Second part_. In the _Prima Secundæ_ the Saint treats of the _principles of Morals_--namely, of man's ultimate end and of the habits, acts, and principles by which he attains it. In the _Secunda Secundæ_, after having laid in the _Prima Secundæ_ the foundations of Moral Theology, he proceeds to treat of the _individual virtues_, firstly of the Theological Virtues, Faith, Hope, and Charity; then of the Cardinal Virtues, Prudence, Justice, Fortitude, and Temperance. Under each of these heads he treats of the _Gifts_ corresponding to each Virtue, of the _vices_ opposed to them, and of the _Precepts_ regarding them.[25] Apropos of the Cardinal Virtue of Justice, he treats of the Moral Virtue of _Religion_, which is comprised under Justice, since Religion may be defined as the offering to God the worship which is His due, _Question_ LXXXI. He then treats of _Devotion_, _Question_ LXXXII., and then of _Prayer_, _Question_ LXXXIII. These three _Questions_ we here present in an English dress. After these Treatises on individual virtues, he passes to the consideration of those virtues which concern, not men as a whole, but only _certain classes of men_.[26] And first of all he treats of those _Gifts_ which are bestowed upon certain men not so much for their own benefit as for the good of others--viz., of Prophecy, of Ecstasy, of the Gift of Tongues, and of the Gift of Miracles. He then discusses the two kinds of _operations_ or "lives"--the _active_, namely, and the _contemplative_--which find a place in the Mystical Body of Christ, which is the Church. These treatises in reality constitute a commentary on 1 Cor. xii. 4-11. _Question_ CLXXIX., _On the Division of Life into the Active and the Contemplative_, is here given; as also _Question_ CLXXX., _On the Contemplative Life_; _Question_ CLXXXI., _On the Active Life_; _Question_ CLXXXII., _On the Comparison of the Active with the Contemplative Life_. S. Thomas then proceeds to treat of _various states of life_--viz., of the state of perfection, of the Episcopal and of the Religious state. Only one question raised in this connection concerns us here: _Whether_, namely, _Contemplative Religious Orders are superior to Active Orders?_ (_Question_ CLXXXVIII. 6). Each _Question_ is, as will be seen from the _Table of Contents_, divided into _Articles_. The framework of what is termed an "article" of the _Summa_ is familiar to those who use that work, but it may not be amiss to explain S. Thomas's method in brief fashion. Each "article" is couched in the form of a question, thus: _Has contemplation its joys?_ And the Saint at once sets forth in succession three, sometimes more, arguments which seem to militate against the view he himself holds. These are commonly known as the _objections_. He then gives us a short paragraph opening with the words: _Sed contra_, or _But on the contrary_; and in this paragraph he gives some authority, generally that of Holy Scripture or one of the Fathers, for the view he is going to hold. This paragraph is generally known from its opening words as the _Sed contra_; there is no argument in it save from authority. He then proceeds to discuss the question from the standpoint of pure reason. This portion is known as the _Corpus articuli_, or _Body of the Article_, and in it the Saint presents his reasoning in clear, precise fashion. It will be apparent, of course, that many questions cannot be answered with a categoric _yes_ or _no_, but the precise sense in which certain terms in the discussion are to be used has to be clearly ascertained; according to the diverse ways in which they may be understood the answer will be affirmative or negative. It is important for those not familiar with S. Thomas' works to grasp this point; they must not, for instance, presume that because the opening "objections" seem to uphold one point of view S. Thomas is therefore going to hold the precise opposite. A good example of this will be found in the Article: _Ought we to pray to God alone?_ In the Treatises here presented the argument, though clear and precise, is hardly what we should call subtle, and this for the simple reason that the subject-matter does not call for subtle treatment. But what cannot fail to strike the most cursory reader is the tone of submission to authority and to the teachings of the Fathers which characterizes every page: "_Summe veneratus est sacros Doctores_," says Cajetan, "_ideo intellectum omnium quodammodo sortitus est_."[27] And the natural corollary of this is the complete self-effacement of the Saint. The first person is conspicuous by its absence all through the _Summa_, though the reader of the following pages will find one exception to this rule. And the more we study these Articles of S. Thomas the more we marvel; the thought is so concentrated and yet so limpid in its expression, that as we read it it seems as though no one could ever have thought otherwise. But read it, and then try to reformulate the line of argument which you have been following with such ease--and your mind halts, your tongue stammers! It is one thing to understand the thought when expressed, quite another to think such thoughts and express them. Hence the declaration made by Pope John XXII. when the question of the holy Doctor's canonization was brought forward: "Such teaching," he exclaimed, "could only have been due to miracle!" And on the following day in the Consistory: "He has brought greater light to the Church than all other Doctors; by one year's study of his writings a man may make greater profit than if he spend his whole life studying the writings of others!"[28] The reader will sometimes feel inclined to smile at the quaint etymologies which occur now and again. But he must remember that these are given by the Saint for what they are worth. It was not a philological age, and S. Thomas made use of the _Book of Etymologies_ drawn up in the seventh century by S. Isidore of Seville. Besides the writings of S. Augustine, two Patristic works are cited with considerable frequency by S. Thomas in these pages: the _Opus Imperfectum_ of S. Chrysostom on S. Matthew's Gospel, and the works of Denis the Areopagite. The former is almost certainly not the work of S. Chrysostom, but rather of an Arian writer towards the close of the sixth century.[29] The writer known as Denis the Areopagite, owing to his being traditionally identified with S. Paul's convert at Athens, probably wrote about the close of the fifth century. Few works of Mystical Theology exercised a greater influence on the writers of the Middle Ages.[30] A word must also be said about the _Gloss_ to which S. Thomas so often refers, and which he quotes as an authority. The term "Gloss" was applied to the brief running commentaries on the Bible which were in vogue in the Middle Ages. These brief paraphrases were also known as _Postillæ_, and they were frequently written in between the lines of the text of the Bible, whence the name _Interlinear Gloss_; or in the margins, whence the name _Marginal Gloss_. The _Glossa Ordinaria_, as it is called, is the best known of these commentaries. It is usually attributed to Walafrid Strabo, a monk of the Abbey of S. Gall, who died in 849; but it is probable that Strabo took down his Commentary from the lips of Rabanus Maurus, a monk of the Abbey of Fulda, and afterwards its abbot. Rabanus was a most prolific writer, and has left Commentaries on nearly all the Books of the Bible. Even when Abbot he reserved to himself the Chair of Scripture;[31] he had had the great advantage of living for a time in Palestine. Another Biblical scholar to whom the _Glossa Ordinaria_ of S. Thomas's time apparently owed much, was Hugo à S. Caro, the Dominican Provincial in France, and afterwards Cardinal-Priest of S. Sabina. It was under his direction that the first Concordance of the Bible was formed, in which task he is said to have had the assistance of five hundred Friars.[32] He owes his title of Glossator to his well-known _Postillæ_, or Brief Commentaries on the whole Bible. The _Glossa Interlinearis_ is due to Anselm, a Canon of Laudun, who died in 1117. Another famous Glossator was Nicolas de Lyra, a Franciscan who died in 1340--some sixty-six years, that is, subsequent to S. Thomas. Lastly, we should mention Peter the Lombard, commonly known as _The Master of the Sentences_, from his four books of _Sentences_, in which he presented the theological teaching of the Fathers in Scholastic fashion. This treatise became the Scholastic manual of the age. To him is due a Gloss on the Psalter and on Job, as well as a series of brief notes on the Epistles of S. Paul taken from the writings of the chief Fathers, S. Ambrose, S. Jerome, S. Augustine, etc. And the authority accorded to these Glosses in general is due to the fact that they constituted a running Commentary taken from the writings of the Fathers and Doctors of the Church. THE BREVIARY HYMN TO S. AUGUSTINE. Magne Pater Augustine Preces nostras suscipe, Et per eas Conditori Nos placare satage, Atque rege gregem tuum Summum decus præsulum. Amatorem paupertatis Te collaudant pauperes: Assertorem veritatis Amant veri judices: Frangis nobis favos mellis, De Scripturis disserens. Quæ obscura prius erant Nobis plana faciens, Tu de verbis Salvatoris Dulcem panem conficis, Et propinas potum vitæ De Psalmorum nectare. Tu de vita clericorum Sanctam scribis Regulam, Quam qui amant et sequuntur Viam tenent regiam, Atque tuo sancto ductu Redeunt ad Patriam. Regi regum salus, vita, Decus et imperium: Trinitati laus et honor Sit per omne sæculum: Qui concives nos adscribat Supernorum civium. Amen. FOOTNOTES: [1] _The Ascent of Mount Carmel by S. John of the Cross._ Prefatory Essay on the Development of Mysticism in the Carmelite Order, by Benedict Zimmerman, O.C.D., pp. 13-17. (London: Thomas Baker, 1906.) [2] Valgornera, O.P., _Mystica Theologia D. Thomæ_, ed. Berthier. 2 Vols. Turin, 1890-91. [3] "In ætate tam tenera et scibilium nescia, qui necdum se scire poterat, miro modo Deum adhuc nesciens, divino ductus instinctu scire quærebat. De quo futurum erat, ut, dum sic anxius maturius Deum præ aliis quæreret, clarius præ ceteris, quæ scire futurus erat, scriberet, quæ de Deo, ipso donante, studiosius et citius inveniret" (William of Tocco, _Vita B. Thomæ_ in the _Bollandists_, March 7, No. 5). This William of Tocco had seen and heard S. Thomas, and in 1319 took a prominent part in the Saint's canonization (see _Bollandists_, p. 653). [4] Bernard Guidonis, _Boll._, No. 7, p. 659, note. [5] _Boll._, Nos. 12 and 76. [6] _Ibid._, No. 11. [7] _Boll._, p. 661. [8] _Ibid._, p. 662. [9] _Boll._, p. 668. [10] _Boll._, pp. 668 and 710. [11] _Boll._, No. 53. [12] _Ibid._, p. 671. [13] _Boll._, p. 668. [14] _Boll._, p. 672. [15] Ps. xlvii. [16] _Boll._, p. 672. [17] _Boll._, p. 669. [18] _Ibid._, p. 667; _cp._ Ps. lxx, 20. [19] _Boll._, p. 675. [20] Touron, _Vie de S. Thomas d'Aquin_, Paris, 1740, p. 353. [21] _Boll._, p. 706; _cp._ p. 665. [22] _Prol._ to Ia., IIdæ. [23] _Prol._ to III. _Pars._ [24] _Prol._ to IIa., IIdæ. [25] _Prol._ to IIa. IIdæ. [26] _Prol._ to _Qu._ CLXXI. of the IIda., IIdæ. [27] _Comment._ on IIa., IIæ., cxlviii. 4. [28] _Boll._, p. 680. [29] See Bardenhewer, _Patrologie_, i. 319. [30] Smith and Wace, _Dict. of Christian Biography_, i. 847. [31] Fabricius, _Bibliotheca Latina_, _s.v._ Walafridus and Rabanus. [32] _Ibid._, _s.v._ Hugo à S. Caro. QUESTION LXXXI OF THE VIRTUE OF RELIGION I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, _sermon_, cccxxxiv. 3 " _on Psalm_ lxxvi. 32 _sermon_, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, _of Care for the Dead_, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan, on the Distinction Between Sanctity and Religion I Does the Virtue of Religion direct a Man to God Alone? Cicero says[33]: "Religion offers internal and external reverence to that Superior Nature which we term the Divine." S. Isidore says[34]: "A religious man is, as Cicero remarks, so called from _religion_, for he is occupied with and, as it were, reads through again and again (_relegit_) the things that concern Divine worship." Thus religion seems to be so called from reading again (_religendo_) things concerning Divine worship; for such things are to be repeatedly revolved in the mind, according to those words of Proverbs iii. 6: _In all thy ways think on Him._ At the same time _religion_ might be said to be so called because "we ought to choose again (_re-eligere_) those things which through our negligence we have lost," as S. Augustine has noted.[35] Or perhaps it is better derived from "binding again" (_religando_); thus S. Augustine says[36]: "Let religion bind us once more to the One Almighty God." But whether religion be so called from frequent _reading_, or from _fresh election_ of Him Whom we have negligently lost, or from _rebinding_, it properly implies a certain relation to God. For it is He to Whom we ought to be especially _bound_ as our indefectible principle; to Him must we assiduously direct our _choice_ as our ultimate end; He it is Whom we negligently lose by sin and Whom we must regain by believing in Him and by professing our faith in Him. But some deny that religion directs a man to God alone, thus: 1. S. James says[37]: _Religion clean and undefiled before God and the Father is this: to visit the fatherless and widows in their tribulation; and to keep oneself unspotted from this world._ But _to visit the fatherless and widows_ indicates relation to our neighbour, and _to keep oneself unspotted from this world_ refers to ourselves. Hence religion is not confined to our relationship with God. But religion has two sorts of acts. Some belong to it properly and immediately, those acts, namely, which it elicits and by which man is directed to God alone, as, for instance, to offer Him sacrifice, to adore Him, etc. But there are other acts which religion produces through the medium of the virtues which it controls, directing them, that is, towards reverence to God; for that virtue which is concerned with the end directs those virtues which have to do with the means to the end. And in this sense _to visit the fatherless and widows in their tribulation_ is said to be an act of religion because commanded by it, though actually elicited by the virtue of mercy. Similarly _to keep oneself unspotted from this world_ is an act commanded by religion, though elicited by temperance or some other virtue. 2.
{'title': 'On Prayer and The Contemplative Life by Saint Aquinas Thomas', 'source': 'Project Gutenberg', 'lang': 'en'}