01-09-2022, 07:19 AM
NB: The Epistle noted here by St. Thomas Aquinas is different from our Feast of the Holy Family but the Gospel is the same, hence it is included here for this Feast. You may recall that it was relatively recently that this Feast, while of ancient origin, was formally placed on the universal calendar in 1921 by Pope Benedict XV. See more here.
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The Apostle in these words exhorts us to three things, in which consists the entire perfection of man. Firstly, that the form of this world be relinquished—"Be not conformed to this world." Secondly, that the form of the new life be assumed —"but be ye transformed by the renewing of your mind." Thirdly, that the will of God may be known— "that ye may prove what is that good, and acceptable, and perfect, will of God."
I. On the first head it is to be noted, that the form, or manner of existence, of this world is threefold. (1) In the lust of concupiscence. (2) In the desire of earthly goods. (3) In the pride of life. Of these three, 1 S. John ii. 16, "The lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world." It is to be remembered that this threefold form has likewise a threefold manifestation—the “lust of the flesh" has a sensual form; the “lust of the eyes," an earthly form; the “pride of life,” a devilish form. Lust makes a man sensual; avarice makes him earthly; pride makes him like the devil. Of these three, S. James iii. 15, "This wisdom descendeth, not from above, but is earthly, sensual, devilish.” By the first, we are "conformed to this world” through gluttony and revelling; by the second, through avarice; by the third, through pride; so that they themselves will perish with the perishing world. As S. Greg. Mag. says, “He who leans upon that which is failing must of necessity come to ruin when it perishes.” 1 S. John ii. 15, 17, “Love not the world." Why not? ‘The world passeth away and the lust thereof.”
* "The form of life and existence (Greek, opp; Latin, forma) is far more intensive than the mere habit (Greek, exzjce; Latin, modus).
II. On the second head it is to be noted that the form of the new life is also threefold. It consists (1) in holiness of will; (2) in truth of speech; (3) in justness of deed. The first informs the heart; the second, the mouth; the third, the hands. Of the first, Eph. vi. 6, 7, "Doing the will of God from the heart, with good will.” Of the second, Eph. iv. 25, “ Putting away lying, speak every man truth with his neighbour.” Of the third, Gal. vi. 10, "As we have therefore opportunity, let us do good unto all men.” Of these three, Eph. v. 9,"For the fruit of the Spirit is in all goodness, and righteousness, and truth "—in "goodness" of heart, in “righteousness” of deed, in “truth” of speech. The form of goodness makes us angelical, since by goodness man became like unto the angels. The form of righteousness makes us celestial; by righteousness we are likened unto the saints. ‘The form of truth makes us divine; by truth we are made like unto God. Of these three, Rom. xii. 1, "Present your bodies a living sacrifice, holy, acceptable unto God." Living by faith, Heb. x. 38, “The just shall live by faith.” “Holy," which is cleansed. "Acceptable to God," through the truth, for God is truth.
III. On the third head it is to be noted that the “will of God” is threefold. Firstly, "good;" secondly, "acceptable;" thirdly, "perfect." This is to be understood in many ways, but chiefly in three.
I. In a moral sense, the will of God was “good” in creating; “acceptable” in recreating; “ perfect” in glorifying. “Good” in giving the gifts of nature; "acceptable” in giving the gifts of grace; "perfect" in the bestowal of glory. Of the first, Rev. iv. 11, ‘Thou art worthy, O Lord, to receive glory and honour and power; for Thou hast created all things, and for Thy pleasure they are and were created.” For they were in idea in the Divine mind, they were created to have an existence of their own, Of the second, Ps. xxx. 7, "Lord, by Thy favour [tua voluntate, Vulg.] Thou hast made my mountain to stand strong;" since, in recreating, the Lord renewed the Divine beauty in us, and strengthened it by the favour of the Holy Ghost, Of the third, S. John xvii. 24, "Father, I will that they also whom Thou hast given Me be with Me where I am; that they may behold My glory." Ps. lxxiii. 24, “Thou shalt guide me with Thy counsel, and afterward receive me to glory.”
II. In another sense, the will of God is "good” in us by cleansing us from all impurity; "acceptable" through the showing forth of pity; "perfect" from the fervour of charity. Of the first, 1 Thess. iv. 3, "This is the will of God, even your sanctification,” če., cleansing. Of the second, S. Matt. ix. 18, "I will have mercy, and not sacrifice." Of the third, S. Luke xii. 49, “I am come to send fire on the earth, and what will I if it be already kindled?" By fire charity is understood.
III. In a third sense, the “will of God” can be viewed as “good” in those who are married; “acceptable” in the continent; "perfect" in prelates who are preserved for perfection. In the married, as exciting them to works of mercy; in the continent, to do good to others like them; in prelates, to lay down their lives for the brethren. Of the first will can be understood Ps. cxiii. 10, “Teach me to do Thy will.” Of the second, 1 Thess. iv. 4, "That every one of you should know how to possess his vessel in sanctification and honour, not in the lust of concupiscence.” Of the third, Ps. ciii. 21, "Ministers of His that do His pleasure." "The reward of His will is eternal life—Ps. xxx. 5, “In His favour [voluntas, Vulg.] is life."
Many things are taught in this Gospel according to the letter, as is manifest, but in this word we are taught to seek God, to which we are frequently exhorted in Holy Scripture. Three things are noted in these words—Firstly, the seekers, "Behold! Thy father and I" Secondly, the manner of seeking, "have sought Thee sorrowing." Thirdly, the person sought for, “sought Thee.”
I. On the first head it is to be noted that the seekers were Mary and Joseph, in whom two kinds of men are represented by which the Lord is sought—(1) He is sought by the contemplative in contemplation; (2) by the active in action. Mary signifies the illuminated, and typifies the contemplative who in contemplation receive the Divine illuminations. Joseph is interpreted “increase,” and he signifies the active, who ought to have increase from works of mercy. The Lord is sought by both these, and to both can be applied. Ps. cv. 3, 4, "Let the heart of them rejoice that seek the Lord. Seek the Lord and His strength." The first portion of this refers to the contemplative, who are in continual joy and jubilation; the second portion to the active, who now and then need to be strengthened. Again, by Mary, Star of the Sea, faith is signified; and by Joseph, the increase of charity. Faith seeks for God, inasmuch as He is our Father; charity, inasmuch as He is the chief good. Of these two, Cant. v. 6, "My soul failed when He spake. I sought Him, but I did not find Him.” Inasmuch as He speaks, insomuch did I seek, for faith cometh by hearing. "As far as he is beloved he seeks charity, which is the life binding the lover with the beloved," as S. Austin says. So plainly, if He be sought by charity, afterwards He shall be found.
II. On the second head it is to be noted that He ought to be sought for in seven different ways—(1) With purity of mind, that we may be held to be free from every defilement of sin—1 Esd. vi. 21, “All that had separated themselves from the filthiness of the nations of the earth to seek the Lord the God of Israel.” (2) With simplicity of intention —Wisd. i. 1, "Seek Him in simplicity of heart." (3) From the whole heart, that we may think only upon Him; (4) from our whole will, that we may only desire Him—of these two, 2 Chron. xv. 15, “They had sworn with all their heart, and sought Him with their whole desire; and He was found of them." (5) Quickly, ere the time in which He can be found pass away—Isaiah lv. 6, "Seek ye the Lord while He may be found, call ye upon Him while Be is near." (6) Perseveringly, without cessation—Ps. cv. 4, “Seek His face evermore.” (7) With sorrow for sin—Micah iv. 10, "Be in pain and labour to bring forth the daughter of Zion ...... the Lord shall redeem thee from the hand of thine enemies.” “I and My Father,” &c.
III. On the third head it is to be noted that we ought to seek God, “have sought Thee;” and to do this for four reasons—because (1) He is just, (2) merciful, (3) good, (4) Life. God is just, since no one who seeks as he ought to do shall fail to find Him; merciful, since He so graciously receives those seeking Him—of these two, Zeph. ii. 3, “Seek ye the Lord ...... seek righteousness, seek meekness." He is good, that He may magnify and reward those seeking Him—Lam. iii. 25, ‘ The Lord is good unto them that wait for Him, to the soul that seeketh Him." He is Life, since He gives eternal life to those who are seeking Him— Ps. Ixix. 32, "Your heart shall live that seek God.” To which life may we be brought, &c.
HOMILY I. THE ELEMENTS OF HUMAN PERFECTION
FIRST SUNDAY AFTER THE EPIPHANY.—(FROM THE EPISTLE.)
"Be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” —Rom. xii. 2.
The Apostle in these words exhorts us to three things, in which consists the entire perfection of man. Firstly, that the form of this world be relinquished—"Be not conformed to this world." Secondly, that the form of the new life be assumed —"but be ye transformed by the renewing of your mind." Thirdly, that the will of God may be known— "that ye may prove what is that good, and acceptable, and perfect, will of God."
I. On the first head it is to be noted, that the form, or manner of existence, of this world is threefold. (1) In the lust of concupiscence. (2) In the desire of earthly goods. (3) In the pride of life. Of these three, 1 S. John ii. 16, "The lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world." It is to be remembered that this threefold form has likewise a threefold manifestation—the “lust of the flesh" has a sensual form; the “lust of the eyes," an earthly form; the “pride of life,” a devilish form. Lust makes a man sensual; avarice makes him earthly; pride makes him like the devil. Of these three, S. James iii. 15, "This wisdom descendeth, not from above, but is earthly, sensual, devilish.” By the first, we are "conformed to this world” through gluttony and revelling; by the second, through avarice; by the third, through pride; so that they themselves will perish with the perishing world. As S. Greg. Mag. says, “He who leans upon that which is failing must of necessity come to ruin when it perishes.” 1 S. John ii. 15, 17, “Love not the world." Why not? ‘The world passeth away and the lust thereof.”
* "The form of life and existence (Greek, opp; Latin, forma) is far more intensive than the mere habit (Greek, exzjce; Latin, modus).
II. On the second head it is to be noted that the form of the new life is also threefold. It consists (1) in holiness of will; (2) in truth of speech; (3) in justness of deed. The first informs the heart; the second, the mouth; the third, the hands. Of the first, Eph. vi. 6, 7, "Doing the will of God from the heart, with good will.” Of the second, Eph. iv. 25, “ Putting away lying, speak every man truth with his neighbour.” Of the third, Gal. vi. 10, "As we have therefore opportunity, let us do good unto all men.” Of these three, Eph. v. 9,"For the fruit of the Spirit is in all goodness, and righteousness, and truth "—in "goodness" of heart, in “righteousness” of deed, in “truth” of speech. The form of goodness makes us angelical, since by goodness man became like unto the angels. The form of righteousness makes us celestial; by righteousness we are likened unto the saints. ‘The form of truth makes us divine; by truth we are made like unto God. Of these three, Rom. xii. 1, "Present your bodies a living sacrifice, holy, acceptable unto God." Living by faith, Heb. x. 38, “The just shall live by faith.” “Holy," which is cleansed. "Acceptable to God," through the truth, for God is truth.
III. On the third head it is to be noted that the “will of God” is threefold. Firstly, "good;" secondly, "acceptable;" thirdly, "perfect." This is to be understood in many ways, but chiefly in three.
I. In a moral sense, the will of God was “good” in creating; “acceptable” in recreating; “ perfect” in glorifying. “Good” in giving the gifts of nature; "acceptable” in giving the gifts of grace; "perfect" in the bestowal of glory. Of the first, Rev. iv. 11, ‘Thou art worthy, O Lord, to receive glory and honour and power; for Thou hast created all things, and for Thy pleasure they are and were created.” For they were in idea in the Divine mind, they were created to have an existence of their own, Of the second, Ps. xxx. 7, "Lord, by Thy favour [tua voluntate, Vulg.] Thou hast made my mountain to stand strong;" since, in recreating, the Lord renewed the Divine beauty in us, and strengthened it by the favour of the Holy Ghost, Of the third, S. John xvii. 24, "Father, I will that they also whom Thou hast given Me be with Me where I am; that they may behold My glory." Ps. lxxiii. 24, “Thou shalt guide me with Thy counsel, and afterward receive me to glory.”
II. In another sense, the will of God is "good” in us by cleansing us from all impurity; "acceptable" through the showing forth of pity; "perfect" from the fervour of charity. Of the first, 1 Thess. iv. 3, "This is the will of God, even your sanctification,” če., cleansing. Of the second, S. Matt. ix. 18, "I will have mercy, and not sacrifice." Of the third, S. Luke xii. 49, “I am come to send fire on the earth, and what will I if it be already kindled?" By fire charity is understood.
III. In a third sense, the “will of God” can be viewed as “good” in those who are married; “acceptable” in the continent; "perfect" in prelates who are preserved for perfection. In the married, as exciting them to works of mercy; in the continent, to do good to others like them; in prelates, to lay down their lives for the brethren. Of the first will can be understood Ps. cxiii. 10, “Teach me to do Thy will.” Of the second, 1 Thess. iv. 4, "That every one of you should know how to possess his vessel in sanctification and honour, not in the lust of concupiscence.” Of the third, Ps. ciii. 21, "Ministers of His that do His pleasure." "The reward of His will is eternal life—Ps. xxx. 5, “In His favour [voluntas, Vulg.] is life."
HOMILY II. THE SEEKERS OF THE LORD.
FIRST SUNDAY AFTER THE EPIPHANY.—(FROM THE GOSPEL.)
“Behold! Thy father and I have sought Thee sorrowing."— Luke ii. 48.
FIRST SUNDAY AFTER THE EPIPHANY.—(FROM THE GOSPEL.)
“Behold! Thy father and I have sought Thee sorrowing."— Luke ii. 48.
Many things are taught in this Gospel according to the letter, as is manifest, but in this word we are taught to seek God, to which we are frequently exhorted in Holy Scripture. Three things are noted in these words—Firstly, the seekers, "Behold! Thy father and I" Secondly, the manner of seeking, "have sought Thee sorrowing." Thirdly, the person sought for, “sought Thee.”
I. On the first head it is to be noted that the seekers were Mary and Joseph, in whom two kinds of men are represented by which the Lord is sought—(1) He is sought by the contemplative in contemplation; (2) by the active in action. Mary signifies the illuminated, and typifies the contemplative who in contemplation receive the Divine illuminations. Joseph is interpreted “increase,” and he signifies the active, who ought to have increase from works of mercy. The Lord is sought by both these, and to both can be applied. Ps. cv. 3, 4, "Let the heart of them rejoice that seek the Lord. Seek the Lord and His strength." The first portion of this refers to the contemplative, who are in continual joy and jubilation; the second portion to the active, who now and then need to be strengthened. Again, by Mary, Star of the Sea, faith is signified; and by Joseph, the increase of charity. Faith seeks for God, inasmuch as He is our Father; charity, inasmuch as He is the chief good. Of these two, Cant. v. 6, "My soul failed when He spake. I sought Him, but I did not find Him.” Inasmuch as He speaks, insomuch did I seek, for faith cometh by hearing. "As far as he is beloved he seeks charity, which is the life binding the lover with the beloved," as S. Austin says. So plainly, if He be sought by charity, afterwards He shall be found.
II. On the second head it is to be noted that He ought to be sought for in seven different ways—(1) With purity of mind, that we may be held to be free from every defilement of sin—1 Esd. vi. 21, “All that had separated themselves from the filthiness of the nations of the earth to seek the Lord the God of Israel.” (2) With simplicity of intention —Wisd. i. 1, "Seek Him in simplicity of heart." (3) From the whole heart, that we may think only upon Him; (4) from our whole will, that we may only desire Him—of these two, 2 Chron. xv. 15, “They had sworn with all their heart, and sought Him with their whole desire; and He was found of them." (5) Quickly, ere the time in which He can be found pass away—Isaiah lv. 6, "Seek ye the Lord while He may be found, call ye upon Him while Be is near." (6) Perseveringly, without cessation—Ps. cv. 4, “Seek His face evermore.” (7) With sorrow for sin—Micah iv. 10, "Be in pain and labour to bring forth the daughter of Zion ...... the Lord shall redeem thee from the hand of thine enemies.” “I and My Father,” &c.
III. On the third head it is to be noted that we ought to seek God, “have sought Thee;” and to do this for four reasons—because (1) He is just, (2) merciful, (3) good, (4) Life. God is just, since no one who seeks as he ought to do shall fail to find Him; merciful, since He so graciously receives those seeking Him—of these two, Zeph. ii. 3, “Seek ye the Lord ...... seek righteousness, seek meekness." He is good, that He may magnify and reward those seeking Him—Lam. iii. 25, ‘ The Lord is good unto them that wait for Him, to the soul that seeketh Him." He is Life, since He gives eternal life to those who are seeking Him— Ps. Ixix. 32, "Your heart shall live that seek God.” To which life may we be brought, &c.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre