Meet the Doctors: St. Bede the Venerable

Meet the Doctors: St. Bede the Venerable

From Matins of the Feast of St. Bede the Venerable, Confessor, Doctor.
Source: The Traditional Roman Breviary (1911), www.breviary.net

Lesson iv
St. Paul's Church, Jarrow
Beda présbyter, Girvi in Británniæ et Scótiæ fínibus ortus, septénnis sancto Benedícto Biscópio abbáti Wiremuthénsi educándus tráditur.  Mónachus deínde factus, vitam sic instítuit, ut, dum se ártium et doctrinárum stúdiis totum impénderet, nihil umquam de regulári disciplína remítteret.  Nullum fuit doctrínæ genus, in quo non esset diligentíssime versátus ; sed præcípua illi cura divinárum Scripturárum meditátio, quarum senténtiam ut plénius assequerétur, Græci Hebraicíque sermónis notítiam est adéptus.  Tricésimo ætátis anno, abbátis sui jussu sacérdos initiátus, statim, suasóre Acca Hagulstadénsi epíscopo, sacros explanáre libros aggréssus est : in quo sanctórum Patrum doctrínis ádeo inhæsit, ut nihil proférret nisi illórum judício comprobátum, eorúmdem étiam fere verbis usus.  Otium perósus semper, ex lectióne ad oratiónem transíbat ac vicíssim ex oratióne ad lectiónem : in qua ádeo ánimo inflammabátur, ut sæpe inter legéndum et docéndum lácrimis perfunderétur.  Ne autem rerum fluxárum curis distraherétur, delátum abbátis munus constantíssime detrectávit.	Bede the priest was born at Jarrow, on the borders of England and Scotland.  At the age of seven years he was placed under the care of holy Benedict Biscop, Abbot of Wearmouth, to be educated.  Thereafter, he became a monk, and so ordered his life that, whilst he should devote himself wholly to the study of the sciences and of doctrine, he might in nothing relax the discipline of his Order.  There was no branch of learning in which he was not most thoroughly versed, but his chief care was the study of Holy Scriptures ; and that he might the better understand them he acquired a knowledge of the Greek and Hebrew tongues.  When he was thirty years of age he was ordained priest at the command of his Abbot, and immediately, on the advice of Acca, Bishop of Hexham, undertook the work of expounding the Sacred Books.  In his interpretations he so strictly adhered to the teaching of the holy Fathers, that he would advance nothing which was not approved by their judgment, nay, had the warrant of their very words.  He ever hated sloth, and by habitually passing from reading to prayer, and in turn from prayer from reading, he so inflamed his soul that often amid his reading and teaching he was bathed in tears.  Lest also his mind should be distracted by the cares of transitory things, he never would take the office of Abbot when it was offered to him.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Honéstum fecit illum Dóminus, et custodívit eum ab inimícis, et a seductóribus tutávit illum : * Et dedit illi claritátemætérnam, allelúja.V.  Justum dedúxit Dóminus per vias rectas, et osténdit illi regnum Dei. R.  Et dedit illi claritátem ætérnam, allelúja.	R.  The Lord multiplied the fruit of his labours and defended him from his enemies, and kept him safe from those that lay in wait. * And gave him perpetual glory, alleluia. V.  The Lord guided the righteous in right paths, and shewed him the kingdom of God. R.  And gave him perpetual glory, alleluia.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 5: Christus perpétuæ det nobis gáudia vitæ.R.  Amen.	Benediction 5: May Christ bestow upon us the joys of life eternal. R.  Amen.
Lesson v
St. Bede's Ecclesiastical History of the English People
Sciéntiæ ac pietátis laude Bedæ nomen sic brevi cláruit, ut sanctus Sérgius Papa de eo Romam arcesséndo cogitáverit ; quo difficíllimis scílicet, quæ de rebus sacris exórtæ erant, quæstiónibus definiéndis conférret óperam.  Emendándis fidélium móribus, fídei vindicándæ atque asseréndæ libros plures conscrípsit, quibus tantam sui apud omnes opiniónem fecit, ut illum sanctus Bonifátius epíscopus et martyr, Ecclésiæ lumen prædicáverit ; Lanfráncus, Anglórum doctórem ; concílium Aquisgranénse, doctórem admirábilem díxerit.  Quin ejus scripta, eo adhuc vivénte, públice in ecclésiis legebántur.  Quod cum fíeret, quóniam ipsum sanctum mínime appelláre licéret, Venerábilis título efferébant ; qui deínde véluti próprius secútis étiam tempóribus semper hábitus est.  Ejus autem doctrínæ eo vis efficácior erat, quod vitæ sanctimónia religiosísque virtútibus confírmabátur.  Quam ob rem discípulos, quos multos et egrégios imbuéndos hábuit, stúdio et exémplo non lítteris modo atque sciéntiis, sed étiam sanctitáte fecit insígnes.	The name of Bede soon became so famous for learning and piety that St. Sergius the Pope thought of calling him to Rome, where, certainly, he might have helped to solve the very difficult questions which had then arisen concerning sacred things.  He wrote many books for the bettering of the lives of the faithful, and defending and extending of the faith.  By those he gained everywhere such a reputation that the holy martyr Bishop Boniface styled him a Light of the Church ; Lanfranc called him The Teacher of the English ; and the Council of Aix-la-Chapelle The Admirable Doctor.  But as his writings were publicly read in the churches during his life, and as it was not allowable to call him already a saint, they named him The Venerable, a title which in all times after hath remained peculiarly his.  The power of his teaching was the greater also, in that it was attested by a holy life and the graces of religious observance.  In this way, by his earnestness and example, his disciples, who were many and distinguished, were made eminent, not only in letters and the sciences, but in personal holiness.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Amávit eum Dóminus, et ornávit eum : stolam glóriæ índuit eum, * Et ad portas paradísi coronávit eum, allelúja.V.  Induit eum Dóminus lorícam fídei, et ornávit eum. R.  Et ad portas paradísi coronávit eum, allelúja.	R.  The Lord loved him and adorned him; he clothed him with a robe of glory : * And crowned him at the gates of Paradise, alleluia.V.  The Lord hath put on him the breast-plate of faith, and hath adorned him. R.  And crowned him at the gates of Paradise, alleluia.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 6: Ignem sui amóris accéndat Deus in córdibus nostris. R.  Amen.	Benediction 6: May God enkindle in our hearts the fire of his holy love. R.  Amen.
Lesson vi
Ætáte demum et labóribus fractus, gravi morbo corréptus est.  Quo cum ámplius quinquagínta dies deténtus esset, consuétum orándi morem Scripturásque interpretándi non intercépit ; eo namque témpore Evangélium Joánnis in populárium suórum usum Anglice vertit.  Cum autem in Ascensiónis prælúdio instáre sibi mortem persentiret, suprémis Ecclésiæ sacraméntis muníri vóluit ; tum, sodáles amplexátus, atque humi super cilício stratus, cum illa verba ingemináret, Glória Patri, et Fílio, et Spirítui Sancto, obdormívit in Dómino.  Ejus corpus, suavíssimum, uti fertur, spirans odórem, sepúltum est in monastério Girvénsi, ac póstea Dunclínum cum sancti Cuthbérti relíquiis translátum.  Eum tamquam Doctórem a Benedictínis aliísque religiósis famíliis ac diœcésibus cultum, Leo décimus tértius Póntifex máximus, ex sacrórum Rítuum Congregatiónis consúlto, universális Ecclésiæ Doctórem declarávit, et festo ipsíus die Missam et Offícium de Doctóribus ab ómnibus recitári decrévit.	Broken at length by age and labour, he was seized by a grievous illness.  Though he suffered under it for more than seven weeks, he ceased not from his prayers and his interpreting of the Scriptures ; for at that time he was turning the Gospel of John into English for the use of his people.  But when, on the Eve of the Ascension, he perceived that death was coming upon him, he desired to be fortified with the last sacraments of the Church : then, after he had embraced his companions, and was laid on a piece of sackcloth on the ground, he repeated the words, Glory be to the Father, and to the Son, and to the Holy Ghost, and fell asleep in the Lord.  His body, very sweet, as it related, breathing sweet odour, was buried in the monastery of Jarrow, and afterwards was translated to Durham with the relics of St. Cuthbert.  Bede, who was already a Doctor among the Benedictines, and in other religious Orders, and venerated in certain dioceses, was declared by Pope Leo XIII, after consulting with the Congregation of Sacred Rites, to be a Doctor of the universal Church ; and the Mass and Office for Doctors was ordered to be recited by all on his feast-day.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The Tomb of the Venerable Bede in Durham Cathedral
R.  Iste homo perfécit ómnia quæ locútus est ei Deus, et dixit ad eum : Ingrédere in réquiem meam : * Quia te vidi justum coram me ex ómnibus géntibus, allelúja. V.  Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna. R.  Quia te vidi justum coram me ex ómnibus géntibus, allelúja. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Quia te vidi justum coram me ex ómnibus géntibus, allelúja.	R.  This is he which did according to all that God commanded him ; and God said unto him : Enter thou into my rest : * For thee have I seen righteous before me among all people, alleluia.V.  This is he which despised his life in this world, and is come unto an everlasting kingdom. R.  For thee have I seen righteous before me among all people, alleluia.V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  For thee have I seen righteous before me among all people, alleluia.

    

The Natural Law: Too Strict for Janet Smith?

The Natural Law: Too Strict for Janet Smith?

Janet Smith, a well-known, 'conservative' moral theologian, recently published a scandalous article in First Things (June-July 2011 issue), where she tries to justify, in certain cases, the intrinsically immoral act of lying.   Smith rashly entitled her article: "Fig Leaves and Falsehoods: Pace Thomas Aquinas, Sometimes We Need to Deceive." Much worse and more heterodox theses have been proposed by theologians in the last fifty years, but this one is particularly scandalous because it comes from a woman whose  moral teaching had been considered trustworthy by conservative Catholics for decades.  It is also scandalous due to her being a professor at a major seminary.

And hers is not simply an innocent theological mistake.  She acknowledges that she is rejecting the teaching, not only of St. Thomas, but of the whole theological tradition and of the Magisterium of the Church (she even cites the new Catechism), namely, that lying is intrinsically wrong and, thus, can never be justified.  In particular, the Church teaches that the end does not justify the means; it is for this reason that lying for a good end is never justified.  We would not be surprised if this were just another forgotten traditional Catholic teaching of decades past that had been buried together with all other things pre-conciliar: but it is a standard moral doctrine of the "current" Magisteirum, found the teaching of even the recent popes, John Paul II in particular (in Veritatis splendor, for example), something that even the most "moderate" of Catholics would expect her to respect.

So Smith rejects this doctrine while being fully aware that it is the teaching of the Church, and still, she pretends that all is good and that she is not stepping outside of the bounds of orthodoxy.  Not only that, but those of us who disagree with her are automatically "rigorists."  She calls Aquinas a rigorist, but by extension it follows that everyone else, all Catholic moral theologians and ethicists,  Popes, Bishops, confessors, the faithful, even saints, were rigorists.  (Before 1960 she would have been reprimanded by the Church--and rightly so.)

She ends the article by saying:

It is with trepidation and, I hope, with due humility that I disagree with Aquinas and go on record as defending a practice that many moralists I respect think always wrong. Nonetheless, I also respect the practices of cultures, the intuitions of nearly everyone, and what seems to me to be sound reasoning about the postlapsarian nature of signification.

Seemingly in her mind, the intuitions of (post-Englightenment) cultures and the reasoning of (mostly utilitarian) contemporary moral theologians outweigh the authority of the Church and the consensus of the approved Catholic theologians throughout history.  She acknowledges that she is being theologically audacious, but justifies herself by saying that she is doing so with humility. 

See the interesting comments posted at Rorate Caeli regarding mental reservations.

 

Meet the Holy Popes: St. Peter Celestine

Meet the Holy Popes: St. Peter Celestine

From Matins of the Feast of St. Peter Celestine, Pope and Confessor

Source: Roman Breviary (1911), www.breviary.net

Lesson iv
Petrus, a nómine quo Póntifex est appellátus, Cælestínus dictus, honéstis catholicísque paréntibus Æsérniæ in Samnítibus natus, adolescéntiam vix ingréssus, ut ánimum a mundi illécebris custodíret, in solitúdinem secéssit.  Ibi contemplatiónibus mentem nútriens, corpus in servitútem rédigens, férream caténam ad nudam carnem adhibébat.  Congregatiónem, quæ póstea, Cælestinórum dicta est, sub régula sancti Benedícti instítuit.  Hinc, quasi lucérna supra candelábrum pósita, cum abscóndi nequíret, (Romána Ecclésia diu viduáta pastóre) in Petri Cáthedram ignórans et absens adscítus, magna novitátis admiratióne non minus quam repentíno gáudio cunctos affécit.  Cum autem in pontificátus sublimitáte collocátus, váriis disténtus curis, assuétis incúmbere meditatiónibus vix posse cognósceret, óneri páriter et honóri voluntárie cessit.  Indeque priscam vitæ ratiónem répetens, obdormívit in Dómino, ejúsque pretiósam mortem crux præfúlgens in áëre ante cubículi óstium réddidit ámplius gloriósam.  Miráculis multis tam vivens quam post óbitum cláruit ; quibus rite examinátis, Clemens quintus anno postquam decéssit undécimo, eum Sanctórum número adscrípsit.	Peter, who is called Peter Celestine, because when he became Pope he did so under the title of Celestine V, was the son of respectable Catholic parents, and was born at Isernia in Apulia.  He was hardly entered on boyhood, when he withdrew into a desert, in order to keep his soul safe from the snares of the world.  In solitude he fed his mind with heavenly meditation, and brought his body into subjection, even by wearing an iron chain next to his bare flesh.  He founded, under the Rule of St. Benedict, that congregation which was afterwards known as the Celestines.  His light, as of a candle set upon a candlestick, could not be kept hidden, and after the Church of Rome had for a long while been widowed of a shepherd, he was chosen without his knowledge and in his absence, to fill the chair of Peter.  The news of his election filled himself with as great amazement, as it did all others with sudden joy.  When, however, he was seated in the exalted place of the Papal dignity, he found that the many cares by which he was beset made it wellnigh impossible for him to give himself to his accustomed meditations ; of his own free will, he resigned the burden and the honour together ; and, while he sought to return to his old way of life, he fell asleep in the Lord.  How precious his death was in his sight was gloriously manifested by a Cross which appeared shining in the air before the door of the cell.  He was illustrious for miracles both during his life and after his death, and when these had been duly investigated, Clement V, in the eleventh year after his departure hence, enrolled his name among those of the Saints.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Invéni David servum meum, óleo sancto meo unxi eum : * Manus enim mea auxiliábitur ei, allelúja. V.  Nihil profíciet inimícus in eo, et fílius iniquitátis non nocébit ei. R.  Manus enim mea auxiliábitur ei, allelúja.	R.  I have found David my servant, with my holy oil have I anointed him. * My hand shall hold him fast, alleluia. V.  The enemy shall not be able to do him violence ; the son of wickedness shall not hurt him. R.  My hand shall hold him fast, alleluia.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 5: Christus perpétuæ det nobis gáudia vitæ. R.  Amen.	Benediction 5: May Christ bestow upon us the joys of life eternal. R.  Amen.
Lesson v
Ex libro Moralium sancti Gregórii Papæ	From the Book of Moral Reflections by St. Gregory the Pope
Lib. 10, cap. 16, in c. 12, Job
Deridétur justi simplícitas.  Hujus mundi sapiéntia est : cor machinatiónibus tégere, sensum verbis veláre : quæ falsa sunt, vera osténdere ; quæ vera sunt, falsa demonstráre.  Hæc nimírum prudéntia usu a juvénibus scitur, hæc a púeris prétio díscitur : hanc qui sciunt, céteros despiciéndo supérbiunt : hanc qui nésciunt, subjécti et tímidi in áliis mirántur ; quia ab eis hæc éadem duplicitátis iníquitas, nómine palliáta, dilígitur, dum mentis pervérsitas urbánitas vocátur.  Hæc sibi obsequéntibus præcépit honórum cúlmina quærere, adépta temporális glóriæ vanitáte gaudére, irrogáta ab áliis mala multiplícius réddere : cum vires súppetunt, nullis resisténtibus cédere ; cum virtútis possibílitas deest, quidquid explére per malítiam non valent, hoc in pacífica bonitáte simuláre.	The simplicity of the righteous is made a subject of derision.  The wisdom of this world hideth our true feelings by artifice, and useth language to conceal our thoughts ; this is the wisdom which demonstrateth the truth of falsehood, and sheweth the falsehood of the truth.  This kind of shrewdness the young acquire by practice, and children pay for the learning it.  Those who are good at this look down upon their neighbours ; those who are bad at it are humble and timid, and wonder at it in others ; they regard this astuteness too, wrong though it be, with wistful admiration, under softened epithets.  Unstraightforwardness is called good breeding.  The principles of the world teach those who entertain them, to try and rise to distinction, and when they have attained the bubble of glory which is so soon to pass away, to feel it sweet to have at their feet them on whom they may wreak rich revenge.  These principles teach a man, as long as he is strong enough, to try and attain his objects by cunning if we cannot get it by coercion.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Pósui adjutórium super poténtem, et exaltávi eléctum de plebe mea : * Manus enim mea auxiliábitur ei, allelúja. V.  Invéni David servum meum, óleo sancto meo unxi eum. R.  Manus enim mea auxiliábitur ei, allelúja.	R.  I have laid help upon one that is mighty, I have exalted one chosen out of the people. * My hand shall hold him fast, alleluia. V.  I have found David, my servant, with my holy oil have I anointed him. R.  My hand shall hold him fast, alleluia.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 6: Ignem sui amóris accéndat Deus in córdibus nostris. R.  Amen.	Benediction 6: May God enkindle in our hearts the fire of his holy love. R.  Amen.
Lesson vi
At contra, sapiéntia justórum est : nil per ostensiónem fíngere, sensum verbis aperíre, vera ut sunt dilígere, falsa devitáre ; bona gratis exhibére, mala libéntius toleráre quam fácere ; nullam injúriæ ultiónem quærere, pro veritáte contuméliam lucrum putáre.  Sed hæc justórum simplícitas deridétur ; quia ab hujus mundi sapiéntibus puritátis virtus fatúitas créditur.  Omne enim quod innocénter ágitur, ab eis procul dúbio stultum putátur ; et quidquid in ópere véritas ápprobat, carnáli sapiéntiæ fátuum sonat.  Quid namque stúltius vidétur mundo quam mentem verbis osténdere, nil cállida machinatióne simuláre, nullas injúriis contumélias réddere, pro maledicéntibus oráre, paupertátem quærere, posséssa relínquere, rapiénti non resístere, percutiénti álteram maxíllam præbére?	The wisdom of the righteous man is the contrary of all this.  They seek to avoid deception, to give their thoughts a clear expression in their words, to love the truth because it is the truth, to avoid falsehood, and rather to suffer than to inflict evil.  Such are they who seek not to avenge themselves for wrong, and deem it gain to be despised for the truth's sake.  This their simplicity is made a subject of derision, for such as are wise in this world believe the purity of their virtue to be simple foolery.  Whatsoever is done innocently, they consider without doubt stupid.  Such works as the truth approveth are idiotic, when tried by carnal standards of wisdom.  After all, what stupider thing is there in this world than to express our real thoughts in our words, to keep nothing quiet by skilful tact, to repay no injuries, to pray for them which curse us, to seek poverty, to give up property, to strive not with such as take from us, to turn the other cheek to the smiter?
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Iste est, qui ante Deum magnas virtútes operátus est, et omnis terra doctrína ejus repléta est : * Ipse intercédat pro peccátis ómnium populórum, allelúja. V.  Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna. R.  Ipse intercédat pro peccátis ómnium populórum, allelúja. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Ipse intercédat pro peccátis ómnium populórum, allelúja.	R.  This is he who wrought mighty deeds and valiant in the sight of God, and all the earth is filled with his doctrine: * May his intercession avail for the sins of all the people, alleluia. V.  He was a man who despised the life of the world and attained unto the kingdom of heaven. R.  May his intercession avail for the sins of all the people, alleluia. V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  May his intercession avail for the sins of all the people, alleluia.

Does Distributism Hold Up to Rerum novarum and Quadragesimo anno?

Does Distributism Hold Up to Rerum novarum and Quadragesimo anno?

Commemorating the 120th Anniversary of Pope Leo XIII's Rerum novarum.

And the 80th Anniversary of Pope Pius XI's Quadragesimo anno.

Reading Suggestions:

- Just to get you into the debate: read the post, "Why are Distributist Leaders Misleading their Aduience about Capitalism?," by Patrick Odou (in TraditionInAction.org).*

- Have you ever studied these two encyclicals?  If you haven't, can you think of a better time to do so than now?!  I would recommend you read Quadragesimo anno first, then Rerum novarum.  Reading them in this order might help you avoid some misunderstandings about the latter.

- An excellent summary of traditional Catholic social doctrine is Ryan and Boland's The Principles of Catholic Politics, available on pdf from ITOPL.

* N.B.: I should not have to point out--but a number of complaints force me to do so--that I do not subscribe to everything that is affirmed (and especially the way in which it is affirmed) in TraditionInAction.org.  My approach to issues is a bit more careful and reserved.  Nonetheless, I am able to discern some very incisive and interesting points in some of its posts, and I find that much of what they write resonates especially well with a thoroughly traditional Catholic way of looking at things.  I particularly benefitted from this article.

Ite ad Thomam News: Another ITOPL Volume Reprinted!

Ite ad Thomam News: Another ITOPL Volume Reprinted!

Ex Fontibus Reprints Garrigou's Christ the Savior.

(May not be news to you, but it is to me, and I'm excited.)

The great commentary on the first section of St. Thomas' Tertia Pars by Fr. Garrigou-Lagrange was reprinted by Ex Fontibus late last month.  This is a welcome addition to the works of Garrigou already available in print.  Whereas TAN Books has printed most of his spiritual works and one or two of his theological works, Ex Fontibus seems to be gradually trying to fill the lacuna with his theological commentaries.  Deo gratias!

The old printing of the work remains available as a pdf file through ITOPL (all files $10 USD ea.).  Works available in ITOPL that are now also available in print from Ex Fontibus:

Other works by Garrigou available in ITOPL (as pdfs) that are also available as reprents from TAN Books:

 

Meet the Doctors: St. Robert Bellarmine

Meet the Doctors: St. Robert Bellarmine

From Matins of the Feast of St. Robert Bellarmine, Bishop, Confessor, Doctor (May 13)

Source: Traditional Roman Breviary (1911): www.breviary.net

Lesson iv
Montepulciano, in northern Italy, birthplace of St. Robert Bellarmine
Robértus, Politiánus, e patrícia Bellarminórum gente, matrem pientíssimam hábuit Cynthiam Cervíni, Marcélli Papæ secúndi sorórem.  Exímia pietáte et castíssimis móribus quamprímum enítuit, id unum exóptans, ut Deo soli placéret et ánimas Christo lucrifáceret.  Pátrium Societátis Jesu collégium summa cum ingénii et modéstiæ laude frequentávit ; ac duodevigínti annos natus, Romæ eámdem Societátem ingréssus, religiosárum virtútum ómnibus exémplo fuit.  Eménso in Románo Collégio philosophíæ currículo, missus est primum Floréntiam, tum Montem Regálem ; deínde Patávium ad sacram theologíam addiscéndam, ac póstea Lovánium, ubi concionatóris múnere, nondum sacérdos, mirífice functus est.  Lovánii prætérea, sacerdótio auctus, theologíam ita dócuit, ut plúrimos hæréticos ad Ecclésiæ unitátem redúxerit, ac theólogus per Európam claríssimus haberétur, eúmque Sanctus Cárolus Mediolanénsis epíscopus aliíque veheménter sibi expéterent.	Robert, a native of Montepulciano and of the noble family of Bellarmine, had for his mother the most pious Cynthia Cervini, sister of Pope Marcellus II.  From the first he was conspicuous for exemplary piety and most chaste manners, earnestly desiring this one thing, to please God alone and to win souls to Christ.  He attended the college of the Society of Jesus in his native town where he was highly commended for his intelligence and modesty.  At the age of eighteen he entered the same Society at Rome, and was a model of all religious virtues.  Having passed through the course of philosophy at the Roman College, he was sent first to Florence, then to Monreale, later to Padua to teach sacred theology, and afterwards to Louvain where, not yet a priest, he ably discharged the office of preacher.  After ordination at Louvain, he taught theology with such success that he brought back many heretics to the unity of the Church, and was regarded throughout Europe as a most brilliant theologian ; and St. Charles, Bishop of Milan, and others keenly sought after him.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The University Town of Louvain, Belgium
R.  Invéni David servum meum, óleo sancto meo unxi eum : * Manus enim mea auxiliábitur ei, allelúja. V.  Nihil profíciet inimícus in eo, et fílius iniquitátis non nocébit ei. R.  Manus enim mea auxiliábitur ei, allelúja.	R.  I have found David my servant, with my holy oil have I anointed him. * My hand shall hold him fast, alleluia. V.  The enemy shall not be able to do him violence ; the son of wickedness shall not hurt him. R.  My hand shall hold him fast, alleluia.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 5: Christus perpétuæ det nobis gáudia vitæ. R.  Amen.	Benediction 5: May Christ bestow upon us the joys of life eternal. R.  Amen.
Lesson v
Romam ex desidério Gregórii Papæ décimi tértii revocátus, theológicam controversiárum disciplínam trádidit in Collégio Románo : ibíque vitæ spirituális mágister constitútus, angélicum júvenem Aloísium per sanctitátis sémitas moderátus est.  Ipse Collégium Románum ac deínde Neapolitánam Societátis Jesu Provínciam ad Sancti Ignátii mentem gubernávit.  In Urbem íterum accersítus, a Cleménte octávo ad summa Ecclésiæ negótia, máximo cum christiánæ rei emoluménto, est adhíbitus : tum invítus et frustra relúctans, in Cardinálium númerum cooptátus quia, ut palam asséruit ipse Póntifex, tunc non habébat parem Ecclésia Dei quod ad doctrínam.  Ab eódem Pontífice consecrátus Epíscopus, Capuánam Archidiœcésim triénnium sanctíssime administrávit : quo múnere depósito, Romæ ad mortem usque degit, integérrimus ac fidelíssimus Summi Pontíficis consiliárius.  Multa præcláre scripsit, illud méritum adéptus in primis quod, sanctum Thomam ducem et magístrum secútus, de suórum necessitáte témporum próvide cónscius, invícto doctrínæ róbore et amplíssima testimoniórum cópia e Sacris Lítteris et e Sanctórum Patrum ditíssimo fonte apte deprómpta novos erróres debellávit, traditiónis cathólicæ et Románi Pontificátus júrium strénuus præprímis adsértor.  Complúribus étiam ad pietátem fovéndam libéllis exstat insígnis ac præsértim áureo catechísmo, quem licet áliis gravíssimis negótiis disténtus, tum Cápuæ tum Romæ púeros ac rudes docére non prætermittébat.  Robértum æquǽvus Cardinális a Deo missum judicávit, qui cathólicos erudíret, pios cóleret, hæréticos profligáret ; Sanctus Francíscus Salésius doctrínæ fontem hábuit ; Summus Póntifex Benedíctus décimus quartus hæreticórum málleum dixit, ac Benedíctus décimus quintus cathólicam religiónem propagántibus et tuéntibus exémplar indicávit.	Recalled to Rome at the wish of Pope Gregory XIII, he taught the science of controversial theology at the Roman College, and there, as spiritual director he guided the angelic youth Aloysius in the paths of holiness.  He governed the Roman College and then the Neapolitan province of the Society of Jesus in accordance with the spirit of St. Ignatius.  Again summoned to Rome, he was employed by Clement VIII in the most important affairs of the Church, with the greatest advantage to the Christian state ; then against his will and in spite of opposition, he was admitted among the number of the cardinals, because, as the Pontiff publicly declared, he did not have his equal among theologians in the Church of God at the time.  He was consecrated bishop by the same Pope, and administered the archdiocese of Capua in a most saintly manner for three years : having resigned this office, he lived in Rome until his death, as a most impartial and trusty counsellor to the Supreme Pontiff.  He wrote much, and in an admirable manner.  His principal merit lieth in his complete victory in the struggle against the new errors, during which he distinguished himself as a strenuous and outstanding vindicator of Catholic tradition and the rights of the Roman See.  He gained this victory by following St. Thomas as his guide and teacher, by a prudent consideration of the needs of his times, by his irrefragable teaching, and by a most abundant wealth of testimony well-chosen from the sacred writings and from the very rich fountain of the Fathers of the Church.  He is eminently noted for very numerous short works for fostering piety, and especially for that golden Catechism, which he never failed to explain to the young and ignorant both at Capua and at Rome, although preoccupied with other very important affairs.  A contemporary cardinal declared that Robert  was sent by God the instruction of Catholics, for the guidance of the good, and for the confusion of heretics ; St. Francis de Sales regarded him as a fountain of learning ; the Supreme Pontiff  Benedict XIV called him the hammer of heretics ; and Benedict XV proclaimed him the model of promoters and defenders of the Catholic religion.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The Cathedral Church of Capua
R.  Pósui adjutórium super poténtem, et exaltávi eléctum de plebe mea : * Manus enim mea auxiliábitur ei, allelúja. V.  Invéni David servum meum, óleo sancto meo unxi eum. R.  Manus enim mea auxiliábitur ei, allelúja.	R.  I have laid help upon one that is mighty, I have exalted one chosen out of the people. * My hand shall hold him fast, alleluia. V.  I have found David, my servant, with my holy oil have I anointed him. R.  My hand shall hold him fast, alleluia.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 6: Ignem sui amóris accéndat Deus in córdibus nostris. R.  Amen.	Benediction 6: May God enkindle in our hearts the fire of his holy love. R.  Amen.
Lesson vi
Vitæ religiosæ studiosíssimus, eam, inter purpurátos Patres adléctus, in exémplum servávit.  Opes ultra necessárias nóluit ; módico famulátu, ténui cultu habitúque conténtus : suórum non stúduit opuléntiæ, ac vix addúci pótuit ut inópiam idéntidem leváret.  De se humíllime sensit, et mira fuit ánimi simplicitáte.  Deíparam diléxit únice : plures horas quotídie oratióni tríbuébat.  Parcíssime víctitans, ter in hebdómada jejunábat : in se constánter austérus, caritáte in próximum flagrávit, vocátus sæpenúmero Pater páuperum.  E baptísmate innocéntiam ne vel levi quidem culpa maculáret strénue conténdit.  Prope octogenárius, ad Sancti Andréæ in Colle Quirináli, extrémem in morbum íncidit, quem sólito virtútum fulgóre illustrávit.  Moribúndo Gregórius Papa décimus quintus et plures Cardináles adstitérunt, tantum Ecclésiæ cólumen éripi complorántes.  Die sacrórum Stígmatum sancti Francísci, quorum memóriæ ubíque celebrándæ auctor fúerat, obdormívit in Dómino, anno millésimo sexcentésimo vigésimo primo.  Mórtuo tota cívitas parentávit, Sanctum uno ore conclámans.  Eum vero Pius undécimus, Póntifex máximus, Beatórum primum ac deínde Sanctórum número adscrípsit, et paulo post, ex Sacrórum Rítuum Congregatiónis consúlto, universális Ecclésiæ Doctórem declarávit.  Ejus corpus Romæ in templo Sancti Ignátii, apud sepúlcrum Sancti Aloísii, ut ipse optárat, pia veneratióne cólitur.	He was most zealous in the religious life and he maintained that manner of life after having been chosen as one of the empurpled cardinals.  He did not want to any wealth beyond what was necessary ; he was satisfied with a moderate household, and scanty fare and clothing.  He did not strive to enrich his relatives, and he could scarcely be induced to relieve their poverty even occasionally.  He had the lowest opinion of himself, and was of wonderful simplicity of soul.  He had an extraordinary love for the Mother of God ; he spent many hours daily in prayer.  He ate very sparingly, and fasted three times a week.  Uniformly austere with himself, he burned with charity towards his neighbour, and was often called the father of the poor.  He earnestly strove that he might not stain his baptismal innocence to even  the slightest fault.  Almost eighty years old, he fell into his last illness at St. Andrew's on the Quirinal hill, and in it he shewed his usual radiant virtue.  Pope Gregory XV and many cardinals visited him on his deathbed, lamenting the loss of such a great pillar of the Church.  He fell asleep in the Lord in the year 1621, on the day of the sacred Stigmata of St. Francis, the memory of which he had been instrumental in having celebrated everywhere.  The whole city mourned his death, unanimously proclaiming him a Saint.  The Supreme Pontiff Pius XI inscribed his name, first, in the number of the Blessed, and then in that of the Saints, and shortly afterwards, by a decree of the Sacred Congregation of Rites, he declared him a Doctor of the universal Church.  His body is honoured with pious veneration at Rome in the church of St. Ignatius, near the tomb of St. Aloysius, as he himself had desired.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The Church of Sant'Ignazio, Rome
R.  Iste est, qui ante Deum magnas virtútes operátus est, et omnis terra doctrína ejus repléta est : * Ipse intercédat pro peccátis ómnium populórum, allelúja. V.  Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna. R.  Ipse intercédat pro peccátis ómnium populórum, allelúja. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Ipse intercédat pro peccátis ómnium populórum, allelúja.	R.  This is he who wrought mighty deeds and valiant in the sight of God, and all the earth is filled with his doctrine: * May his intercession avail for the sins of all the people, alleluia. V.  He was a man who despised the life of the world and attained unto the kingdom of heaven. R.  May his intercession avail for the sins of all the people, alleluia. V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  May his intercession avail for the sins of all the people, alleluia.

   

Instruction Universae ecclesiae

Instruction Universae ecclesiae

On the Implementation of Summorum Pontificum.

Link to Rorate caeli post.

Ite ad Thomam News: Updates on Universae ecclesiae

Ite ad Thomam News: Updates on Universae ecclesiae

(Letter on the Implementation of Summorum pontificum)

Link to Summorumpontificum.net

Ite ad Thomam News: Instruction on Summorum Pontificum to be Released Friday

Ite ad Thomam News: Instruction on Summorum Pontificum to be Released Friday

The much-awaited instruction on the implementation of Summorum pontificum is titled (i.e,. begins with the words) Universae ecclesiae and will be released on Friday, and then on Saturday will appear in L'Osservatore Romano.  It is significant that it is being made public on May 13 (first apparition of Our Lady at Fatima).  May Our Lady of Fatima use this document ad laudem et gloriam nominis Dei, ad utilitatem quoque nostram, totiusque Ecclesiae suae sanctae!

For more details and for the latest breaking news, stay posted to Rorate caeli. 

Link to the official announcement on the Vatican website.

Quaeritur: Aren't You Unfairly Criticizing Gilson?

Quaeritur: Aren't You Unfairly Criticizing Gilson?

From a comment on a previous post:

Alan: Quaeritur: You comment [regarding Bouyer's claim that Aquinas "never systematized" his philosophy separately from his theology, and that he only philosophized in a theological context]: 

"St Thomas's philosophy can be found in his Commentaries on Aristotle exactly in that way: in a non-theological context. Only there, in fact, does it follow its own properly rational principles. The philosophy contained in the Summa is formally theology, and only materially philosophical. This is something that Gilson and his followers are willingly blind to."

I did not get this impression of Gilson when reading his chapter on Faith and Reason in Le Thomisme [English translation: The Christian Philosophy of St. Thomas Aquinas].

He writes:

"Even in the commentaries on Aristotle, his mind always knows where it is going, and there too, it works towards the doctrine of Faith, not as an explanation, but as a completion and counterpoise of mental balance. [...] We do not find in any of his works a body of his philosophical conceptions set out for their own sake and in their rational order. There is indeed a series of writings composed by St. Thomas according to the philosophical method: these are his commentaries on Aristotle and a small number of minor works. But the smaller works give us only a fraction of his ideas and the commentaries on Aristotle, following patiently the meanderings of an obscure text, enable us to guess only imperfectly what a "Summa" of the Thomistic philosophy might have been like, if it had been systematised by St. Thomas himself with that lucidity of genius which dominates his Summa Theologica."

Don Paco: Respondeo dicendum: That text you quote from Gilson is a perfect example of what I'm criticizing in him (and in Bouyer, who is only echoing the Gilsonian position).

The traditional Dominican Thomistic view is that in Aquinas' commentaries on Aristotle we do find "a body of his philosophical conceptions set out for their own sake and in their rational order."*

But Gilson rejected this (and this rejection is in fact one of the foundations of his novel form of Thomism). He thinks that Aquinas' commentaries fall short of this description because (a) they are done with theological motives, and hence they are not the work of a philosopher, but the work of a theologian (he thus seems to imply that they are formally theological); and especially because (b) in them, Aquinas is enslaved to "following patiently the meanderings of an obscure text." 

In other words, he sees the commentaries not as a full-fledged philosophical exposition of the philosophical sciences, done according to their own principles, but as a theologian's doxographical (historical) interpretation of an ancient philosopher. Aquinas, in this view, is not acting as a philosopher who, on the occasion of Aristotle's writings, presents his own philosophical positions, but rather, is acting as a theologian who is merely telling us what exactly Aristotle said, regardless of whether he thinks Aristotle is right or not (rather like a modern historian of philosophy does when giving an exposition on Plotinus, Descartes, or whomever else).  Ergo, Gilson concludes, Thomistic philosophers should not draw Aquinas' philosophy from the Commentaries, but from the Summa.  

(To indulge in a bit of caricature, courtesy of one of my former professors: "Aquinas died, and Gilson was born, and everyone in between got it wrong.  Thank God for Gilson, the Thomistic messias.")

Sed contra, Aquinas himself thinks that in Aristotle's works we find a complete corpus of philosophical sciences "set out for their own sake and in their rational order," to use Gilson's very words.  That this is so is evident from Aquinas' division of Aristotle's texts: there, he identifies the Philosopher's divisions with the divisions of the science itself which is being divided.  So, for instance, in the Physics, he will say that Aristotle first treats the principles of mobile being (Book I) and then the principles of the science (Book II), and at the same time he justifies this division, explaining why this has to be done.  (Aquinas engages extensively in this type of philosophical work of dividing sciences at the beginning of each lectio or set of lectiones.  Sadly, these divisiones textus are habitually ignored by many students of Aquinas' commentaries, and are even left out of some translations).  

That Aquinas thought that Aristotle's works represented the philosophical sciences themselves is even more evident from the prooemia to the commentaries.** In other words, Aquinas himself thinks Aristotle's words are not the mere "meanderings of an obscure text" but philosophical science itself done according to its proper philosophical order. The commentaries, then, are Aquinas' own completion and explanation of what he thought was an already-existing "summa of philosophy," as it were.

Because Gilson does not see it this way, he is inclined to regard the Summa theologiae as the most important source for Aquinas' philosophy. Yet the philosophy that he finds in the Summa is not a philosophy that is sought for its own sake; it is not pure philosophy. Rather, it is what Gilson calls "Christian philosophy," philosophy as being exercized within the science of theology. This is why Gilson organizes his entire The Christian Philosophy of St. Thomas Aquinas (original French, Le Thomisme) according to the theological order in which philosophical topics are discussed in the Summa theologiae, instead of organizing them in the philosophical order in which St. Thomas himself thinks they should be treated.  Gilson,  therefore, and hence most modern Thomists (who are, whether knowingly or not, influenced by his thought), are abandoning the philosophical methodology of St. Thomas and bringing in his theological methodology into philosophy.***

------------

Notes:

* For an example of this traditional Dominican Thomistic approach to interpreting St. Thomas, see H.D. Gardeil, An Introduction to the Philosophy of St. Thomas Aquinas 4 vols. available through ITOPL (only vols. 2-4 are in English translation; all four vols. are available in the original French).  See also Garrigou-Lagrange, Reality, ch. 1 (also available thorugh ITOPL).

** See especially his prooemium to the Posterior Analytics.  There, he performs an ambitious  division of the whole art of logic into its integral parts, and simultaneously tells the reader which works of Aristotle correspond to which parts of logic.  He does something similar regarding the integral parts of natural science and Aristotle's books on this science in Physics I, lectio 1 (this work does not have a prooemium but simply includes its prefatory material directly in the first lectio).

*** See the prooemia to the Commentaries, as well as the various texts throughout the Commentaries on the Division and Order of the Sciences.  Some scholarly work has been done on the philosophical importance of Aquinas' divisiones textus and prooemia.  A particularly important contribution to the issue has been done  in Spanish: see Jorge R. Morán, "Tomás de Aquino, intérprete de Aristóteles" in Héctor Velázquez (ed.), Tomás de Aquino, Comentador de Aristóteles, Mexico City, Mexico: Universidad Panamericana, 2010; pp. 125-154.