Sermon of Friar Thomas Aquinas on the Feast of All Saints

Psalm 32:12

Happy the nation whose lord is its God, the people whom he has chosen for his heritage.

Prologue

In many ways, holy mother Church applies her effort to this end, that she advance her children to desire heavenly things. And if you wish to consider this properly, it would seem that the whole of her effort strives for this, which, having disdained earthly things, directs us to desire heavenly things; this is evident from the first founder of the Church, our Savior, who in His proclamation and in His zeal of instruction, says at Matthew 3:2, Do penance so that we might remove ourselves from earthly affairs; for the kingdom of heaven is at hand: which he says to entice us to desire heavenly things. Among the different things provocative of a desire for heavenly things, he recalls and impresses upon our hearts today the glory of the saints for which we strive. If it is agreeable, we will ask God at the beginning (of this sermon) that He give me something worthy to say on behalf of the fitting nature of so great a celebration, that it be to His honor, of all the saints, and the salvation our our souls.

Sermon

Blessed are the people whose God is the Lord. It is commonly laid upon men's souls that they hear with delight the praises of their homeland and of their parents. The praises of their homeland, that they may hasten to return to her; the praises of their parents, that they, by imitating them, may not become degenerate. But what is our homeland? That homeland for which we strive is a heavenly homeland. Wherefore, the Apostle states at Hebrews 13:14, For we have not here a lasting city, but we seek one that is to come. Our parents are the spiritual people who have taught and instructed us, who have supplied us with an example of living rightly and well. These very people are saints in this (heavenly) homeland whose solemn rites we celebrate today. And for this reason we ought to persist in (our) praises of these very people with delight. Whence (it is said at) Ecclesiasticus 44:1, Let us praise men of renown, and our fathers in their generation.

Consider (the text before us): the Holy Spirit, through the mouth of David, praises this very assembly of the saints in a four-fold way. First, by reason of their dignity, second, their uprightness, third, their condition, and fourth, their election. By reason of their dignity, he praises that assembly of the saints, at, blessed are the people, their uprightness, at, whose God is the Lord, their condition, he calls the people by name when he says the people, and their election, when he says whom he hath chosen for his inheritance.

(With respect to the) first, I say that David praises this very assembly of the saints because of their dignity, at, blessed are the people. The dignity of this very assembly is indicated because they have arrived at that place for which we strive. (This is also indicated because) they possess that which we desire. (Finally, this is indicated because) they have been established beyond that which we are able to understand.

(With respect to the) first (of these), I say that the dignity of the saints is attended to because they have arrived at that place for which we strive. Now, beatitude is the end of all of our actions. For this reason, the Apostle (says in his Letter) to the Romans 6:22, You have your fruit unto sanctification, and the end life everlasting. And consider what St. Augustine says in his book The City of God: What is the end of our desires, except to attain to that kingdom where there is no end?

Understand that in Sacred Scripture the end of man is likened to three things. First, it is compared to a crown. For this reason, the Apostle (says at) 2 Timothy 4:8, As to the rest, there is laid up for me a crown of justice. Sometimes it is compared to a prize. Whence, the Apostle (says in his letter to the) Philipians 3:14, I press towards the mark, to the prize of the supernal vocation. Lastly, it is sometimes compared to a reward. Whence (it is said) in the Gospel of Matthew 5:12, Be glad and rejoice, for your reward is very great in heaven. Not undeservedly did the Son of Man refer himself to these three, because the whole of our activity is reduced to three things.

The activity of some is after the manner of battles, so far as concerns their effects. Whence, (it is said at) Job 7:1, The life of man upon earth is a warfare; and a crown is due to those who have fought lawfully in these (battles), because (as it is said at) 2 Timothy 2:5, For he also that striveth for the mastery, is not crowned, except he strive lawfully.

(The activity of) others (is such that they) run, like those who contemplate; and these people have nothing slowing them down, but they run swiftly. (David) speaks of these people at Psalm 118:32, I have run the way of thy commandments. But for those fighting, a prize is due. (Whence) the Apostle (says at) 1 Corinthians 9:24, All run . . . but one receiveth the prize.

Others are laborers, prelates for example, who perform beneficial works among the people; and to these (prelates) is due a reward. Whence, the Apostle (says at) 1 Corinthians 3:8, Every man shall receive his own reward, according to his own labor.

But what is the heavenly splendor of the saints in (their) homeland? I say that they have obtained the crown, just as the good fighters (have). They have gained the prize, just as the runners (have), and they have obtained the reward, just as the good workers (have). Men labor in this world to have crowns, but that crown is perishable; (while) the crowns of the saints are imperishable. Whence, the Apostle (states at) 1 Corinthians 9:25, And they indeed that they may receive a corruptible crown; but we an incorruptible one. This, therefore, is the dignity of the saints, because they have arrived at that place for which we strive.

(The dignity of this very assembly is indicated,) furthermore, (as) they have everything we desire, and more abundantly besides. Whence (it is said) at Proverbs 10:24, To the just their desire shall be given. Consider what you are able to desire among the enjoyments and delights (available to man): the saints have them all. (But note well that) I say, among spiritual delights, and not among the worldly and base (delights and enjoyments. Thus we have) Psalm 15:11, At thy right hand are (your) delights. If you desire riches, the saints are exceedingly wealthy. Nothing is lacking to those who fear the Lord (as is stated at) Proverbs 1:33, (But he that shall hear me, shall rest without terror, and) shall enjoy abundance, (without fear of evils).

Likewise, if you desire honors, the saints have been established in the greatest honor. Psalm 138:17 (attests to this. It states) Thy friends, O God, are made exceedingly honorable.

If you thirst for knowledge, the saints have that perfectly, for these very people drink knowledge from the font of wisdom itself.

The saints have most fully whatever man can desire here by sinning or not sinning. The dignity of the saints, therefore, is evident, for they themselves have arrived at that for which we strive, and have whatever we can desire.

(Finally, the dignity of this very assembly is indicated as) they have been established in the highest (way), beyond that which we can understand, because beyond that which you can understand is the beatitude of the blessed. Whence, Isaiah (states at) 64:4, Eye hath not seen, O God, besides thee, what things thou hast prepared for them that wait for thee.

What is the meaning that the saints have been established in the highest (way), beyond that which you can understand? Surely that the saints in (their) homeland have their desire satisfied with respect to all things. And how can they be filled with every good thing, unless they come to the fount of all good? When a tree is loaded with fruit, if you come to (but) one of its branches, you will not be able to take all of its fruit. Likewise if you go to another branch. But he who cuts the tree at its base [or "But he who prunes the tree to its base"], he will carry off all its fruit. In like manner, you will not be able to enjoy fully every good, unless you come to the fount of every good: that is (referred to at) Psalm 102:5, Who satisfieth thy desire with good things. Whence the Lord said to Moses (at) Exodus 33:19, I will shew thee all good, that is, (I will show you) myself, in whom is every good; and since God is great and is above every intellect, for this reason the saints, who enjoy God so greatly, have been exalted (in the highest way), which no one can reach (in this present state). Whence Isaiah (states at) 58:14, I will lift thee up above (all) the high places of the earth, that is, above every height which the earthbound man can understand: I will enrich you, he says, with the high places of your homeland;

(as) Psalm 149 states This glory is for all of his saints. Therefore, the dignity and the heavenly splendor of the saints in (their) homeland is evident, because they themselves have arrived at that place for which we strive, that they have whatever we can desire, and that they have been established in the highest (way) beyond that which we can understand.

Let us look at their uprightness. The entire dignity of the saints depends upon uprightness itself. Exceedingly unhappy, abject, and quaking with fear is that man who subjects himself to that which is inferior, or base. Whence, the Lord threatens through his prophet (Isaiah) saying (at 19:4), I will deliver Egypt into the hand of cruel masters. He is happy who serves one who is worthy. Whence (it is said at) Ecclesiasticus 25:11, Blessed is he that hath not served such as are unworthy of him. The unworthy are the demons; we ourselves are children of God. It is unworthy that the children (of God) serve the enemy of (their) Father; blessed are those who serve God. Whence (it is said) in the third book of Kings 10:8, Blessed are thy servants. It is right to be subject to God. The highest perfection of a thing is that it be brought under its very own perfection. Matter is not perfected unless it is brought under form, air is not suitable until it is subjected to the sun, and the soul is not perfected unless it be brought under God. In this, therefore, consists our beatitude, that we be brought under God.

But you might say: We are to be brought under God? (Indeed) it is true, but (this subjection occurs) through the mediacy of another, namely through the mediating angels, prelates and teachers, who watch over us in such a way that we should arrive at (our) beatitude; but the saints in (their) homeland are not subject to teachers. Whence the Apostle (says at) 1 Corinthians 15:24, Afterwards the end, when Christ shall have delivered up the kingdom to God and the Father, when he shall have brought to nought all principality. Therefore, he says Blessed are the people whose God is the Lord.

Consider what some (people) have come to. There are those who are said to be happy and blessed on earth. The view (of such people) is described at Psalm 143:13, Their storehouses full, flowing out of this into that. Their sheep fruitful in young, abounding in their goings forth. (But, later in this same psalm at verse 15) it follows: They have called the people happy, that hath these things. In such a way have the vulgar spoken, and this very view is false, because all things are passing away like a shadow.

Likewise, they do not satiate since a greedy person will not be satisfied by money. (Such a person says) Get what lasts in this life, what fills (your) desire, and I confess to you that there is beatitude; but it is not found (in such things). Therefore they falsely judge beatitude to be in earthly things. Where, then, is beatitude? The Psalmist responds and says in Psalm 32:12, Blessed is that people whose God is the Lord:

Furthermore, there are, or were some, like the Stoics, who said that beatitude and happiness consist in the interior goods. To have virtue and knowledge they called the highest good. The view of these people is condemned in Jeremiah 9:23, Thus saith the Lord: Let not the wise man glory in his wisdom, and let not the strong man glory in his strength. Why? Because whatever is within you is subject to your nature, but what makes you blessed ought to be above you, not subjected to you. Because of this, (the passage from Jeremiah) continues (at verse 24): But let him that glorieth glory in this, that he understandeth and knoweth me.

There are others who say that beatitude consists in those who are close to us. Such people trust in man (for their beatitude), against whom Psalm 145:2 speaks, Put not your trust in princes (in the children of men, in whom there is no salvation). (Beatitude) is also not to be trusted to the angels, since some (people) have said that our end is to see the angels. But our intellect is made for the vision of the highest cause. (Concerning this point,) St. Anselm (says): Not by seeing the angels are we made happy, but by seeing the power by which we love the angels.

Blessed are the people whose God is the Lord. And in what manner (is God to be theirs)? I say that God is to be known, possessed, and enjoyed.

First, I say that their God is to be known. In this consists the perfect beatitude of the saints in (their) homeland, that they know God. Whence Augustine, in his book The Confessions, (at) IV, 100, 4 (states): The unhappy man is one who knows other things, but does not know You; the happy or blessed man is one who knows You, even if he does not know other things. However, he who knows both You and other things, is happy not on account of (the knowledge of these) other things, but (rather) blessed because of (the knowledge of) you alone. Beatitude is that we know God, or that we have God to be known. But do the saints in (their) homeland know God? Certainly they do. Whence Jeremiah (states at) 31:34, And they shall teach no more every man his neighbour, and every man his brother, saying: Know the Lord: for all shall know me from the least of them even to the greatest.

But how do the saints have God to be known? I say that two things accompany this knowing, (namely) clear and free vision, and a perfect assimilation to God.

First, I say, that this clear and free vision accompanies this knowing. For we see God in one way from afar through a likeness of creatures and in obscure ways. Whence (it is said at) Job 36:25, All men see him, every one beholdeth afar off. The Apostle (says at) Romans 1:20, For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made; but in (their) homeland, the saints see God clearly, and not through a glass in a dark manner (I Corinthians 13:12).

In order that we might see God clearly, it is necessary that we have clear eyes. If (your) eyes are cloudy or obscured, or if they have been disturbed, they are not sufficient to see in your mind the clarity (of God), (for) you are impeded from the sight of God by the fires of concupiscence, anger and evil desires. Psalm 57:9 (attests to this. It states that) Fire, that is, of concupiscence, hath fallen on them, and they shall not see the sun, that is, God. Therefore, clear and free vision accompanies this very knowing.

Likewise, a perfect assimilation to God accompanies (this knowing), since knowledge comes about only through an assimilation of the knower to the thing known, as the Philosopher meant; but the saints have a perfect assimilation to God. Whence in the first letter of John 3:2 (it says), When he shall appear, we shall be like to him: because we shall see him as he is. If you want to attain to the assimiliation to God in (your heavenly) homeland, then you ought to be eager to be assimilated to Him through good works here (in this earthly condition). Christ comes to send peace into this world. Ephesians 2:14, For he is our peace, who hath made both one. Therefore, do not sow (the seeds of) strife, but resolve discord into peace, if you want to be assimilation or likened here to Christ. Whence in the Gospel of Matthew 5:9 (it is said), Blessed are the peacemakers: for they shall be called the children of God. The son has a perfect likeness to (his) father. We, therefore, will have in (this) homeland God to be known and understood. Whence Augustine (says in his Commentary) on Psalm 118: This very contemplation is promised (to us) as the end of all of our actions.

It is written (in) Deuteronomy 10:9 that the sons of Levi did not have any part (or possession) among (their) brethren: because the Lord was their possession. The saints have God in (their) possession, and (this) satisfies them. Psalm 15:6, 5, The lines are fallen unto me in goodly places: for my inheritance is goodly to me. The Lord is the portion of my inheritance and of my cup. But in what manner do the saints possess God? I say they are blessed by possessing God, because (as it is said at Psalm 33:9-10 or Psalm 111:1) Blessed is he who fears him. And in what way do they attain to his possession? I say through love. Whence (it is said in) the first letter of John 4:16, He that abideth in charity, abideth in God, and God in him. And in Tobias 13:18, Blessed are all they that love thee.

But what do you possess by possessing God? I say that by possessing God you possess what is in God. And what is in God? Glory and wealth. Psalm 111:3 (states), Glory and wealth shall be in his house. The saints in (their) homeland have glory and honor. They are all kings (as says) Revelation 5:10, Thou hast made us to our God a kingdom (and priests, and we shall reign on the earth). This very glory is promised to the humble, because (as it is said in) Job 22:29, He that hath been humbled, shall be in glory. And in the Gospel of Matthew 5:3, Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Furthermore, the saints have infinite wealth, since they have whatever a man can desire. But to whom is this possession given? To the quarrelsome? Certainly not. In this earthly existence, man acquires whatever earthly riches (he wants) by quarrelling, and through fraud. But heavenly riches are acquired through meekness. Whence in James 1:21 (it is said), In meekness receive the ingrafted word. And in the Gospel of Matthew 5:4, Blessed are the meek: for they shall possess the land. Therefore, the saints have God to be known and to be possessed.

Third, the saints in (their) homeland have God to be enjoyed and delighted in. Job 22:26 (states), (Then) shalt thou abound in delights in the Almighty. The saints in (their) homeland do not delight in temporal things, but in God, the fount of all good. Whence the Lord (states at) Luke 22:30, That you might eat and drink at my table, in my kingdom. What is it to eat at the table of God? This is to be delighted and renewed in that which God is renewed. And what is this in which God is renewed? This is his goodness. When you are renewed by the goodness of God, then you will eat at the table of God, and this is the beatitude of the saints. Whence it is said at Luke 14:15, Blessed is he that shall eat bread in the kingdom of the saints.

Consider (that) this delight has three characteristic features: (first,) that joy is of those things that console. Through that joy, man loses all sadness. Whence (it is said in) Isaiah 65:16, 17-18 The former distresses are forgotten...the former things shall not be in remembrance, and they shall not come upon the heart. But you shall be glad and rejoice forever in these things, which I create. Augustine says in Book 22, Chapter 30 of The City of God, that A well-instructed and learned man forgets pain one way, and he who has actually suffered from it forgets it in another; the former by neglecting what he has learned, the latter (by escaping what he has suffered) when he is brought to joy. And the saints, because of (their) joy, forget every pain. Therefore joy itself is of those things that console.

Secondly, (this joy) is full. Why is it full? Because it is of the Creator, and of all creatures, (for) nothing occurs to your mind that does not make you to rejoice. One enters into the contemplation of the deity, and goes forth (from this) to the contemplation of creatures, and finds refreshment everywhere in God and creatures. This joy, therefore, is full. Whence (it is said) in John 16:24, Ask . . . that your joy may be full. (Again) Augustine (says), No one can attain to this sufficiency except by hungering for justice. Whence (it is said) in the Gospel of Matthew 5:6, Blessed are they that hunger and thirst after justice: for they shall have their fill.

Lastly, that joy is pure and not mixed with mourning and distresses, as is the joy of this age, concerning which it is said at Proverbs 14:13, Laughter shall be mingled with sorrow, (at) Isaiah 35:10, They shall obtain joy and gladness, and sorrow and mourning shall flee away, and at Proverbs 1:33, He shall enjoy abundance, without fear of evils. The merciful will have that joy, because (as it is said in) Matthew 5:7, Blessed are the merciful: for they shall obtain mercy.

And Augustine (states that) He Himself is our end, whom we will see without end, will love without weariness, and will praise without fatigue; but what will occur in that end? Without end, we will be free (of all earthly cares), we will see by being free, we will love by seeing, and we will praise by loving. Blessed is he who will be in that end, because (as) Psalm 83:5 (states), Blessed are they that dwell in thy house, O Lord. Let (my sermon) guide us to that beatitude which lives and reigns with the Father, Son and Holy Spirit, one God forever and ever. Amen.

Evening Collation

Blessed is the people whose God is the Lord.

Concerning that glorious assembly of the saints, whose feast we celebrate today, we have spoken of the dignity of the saints, and of their rightness. On account of the shortness of time (remaining to us), something needs to be said of their condition, which is designated by the name people. What is meant by people? Augustine introduces a definition of this kind of people (in his work) The City of God, Book 19, Chapter 31: The people are an assembly of the multitude united together by the consensus of law in the association of utility. According to this, consider that three things can be understood by the name people, (namely) a numerous multitude, an ordered distinction, and a harmonious unity.

First, I say, that a numerous multitude is required for a people, because one or two do not make a people. Do these people not constitute a multitude? Indeed they do. Whence, in today's epistle (Revelation 7:9, it says) I saw a great multitude which no man could number. This belongs to the dignity of a king, and most especially of that king who has a great people. Whence, (it is said) at Proverbs 14:28, In the multitude of people is the dignity of the king. And Boethius says that a king is glorified on account of the multitude of (his) citizens. The earth is nothing in comparison to the heavens. Dionysius says in his book Concerning the Heavenly Hierarchy, Chapter 14, that a multitude of material things is nothing in relation to (a multitude) of spiritual things. And of the Lord it is said that a million used to minister to him; and one billion used to assist him, and thereafter, the multitude of all the saints < . . . > In the third book of Kings (4:20 it is said), Juda and Israel were innumerable, as the sand of the sea in multitude: eating and drinking, and rejoicing. Only God knows the multitude of the saints, (as) Psalm 146:4 (states), Who telleth the number of the stars. The multitude, therefore, of the people refers to the dignity of the king.

Likewise, it refers to enjoyment. Man is of a corruptible nature. The multitude of people refers to the greatness of joy. Whence (it is said at) Isaiah 22:2, Full of clamor . . . a joyous city.

Likewise, a numerous multitude refers to our safety. There are many saints with us. Whence in the book of Judges 5:20 (it states), The stars remaining in their order and courses fought against Sisara, that is, against the devil. And Helisaeus said to his son at 4 Kings 6:16, Fear not: for there are more with us than with them. Therefore, the multitude of the saints in (their) homeland is (referred) to the saints according to (their) joy, to God with respect to (His) honor, and to us according to (our) safety.

(Lastly,) we must speak of the election of the saints. The distinction of the saints according to (our) knowledge is treated of in the epistle (of today's readings). But this diversity is in the world, not in heaven. Whence, the Apostle (states at) Colossians 3:11, Where there is neither Gentile nor Jew . . . Barbarian nor Scythian. And (there is also what) Saint Peter (says at) Acts 10:35, But in every nation, he that feareth God, and worketh justice, is acceptable to him.

Therefore, in the Gospel a difference among the saints is declared to us, which difference will be in the homeland among the glorified people.

Some kings are given over to us. The truth is that all the saints rule with God, but the Apostles rule particularly. Whence (it is said) in Luke 22:29, And I dispose to you, as my Father hath disposed to me, a kingdom and just as they have been leaders of the Church, so too in the homeland do they have a kingly dignity. And how did they obtain this rule? Surely through poverty. Some (however) acquire a kingdom through their wealth. Let us listen to Peter who speaks of the acquisition of the kingdom (at) Matthew 19:27, Behold, he said, we have left all things. And the Lord said (at) Matthew 5:3, Blessed are the poor in spirit: for theirs is the kingdom of heaven.

There are new scholars who deny what (Peter and Our Lord) say. They say that virtue consists in a mean. Thus to renounce all things (including) virginity does not belong to virtue's description, because (this renunciation does) not consist in a mean (between two extremes). (In response to this, we should note that) the Philosopher says, The inexperienced easily declare (after) considering too little. Now, it is not necessary (for virtue to consist) in a mean according to quantity, but (rather) according to right reason. The Philosopher says in the fourth book of the Nichomachean Ethics, (IV. 3. 1123b13-14) that The magnanimous man holds an extreme in extension but a mean in appropriateness, for he thinks himself deserving in accord with his worth. Philosophers have given up all their possessions and have lived moderately so that they might devote themselves to philosophy. If this occurred among the Gentiles, it ought well to occur among Christians. But if a man desires to be temperate when (his) wife asks what is owed (to her), this would be vicious; but in virginity is the greatest virtue. Therefore, the Apostles have acquired the kingdom by poverty.

We find the victorious martyrs who by faith conquered kingdoms (Hebrews 11:33), and these blessed people are meek, because neither murmuring nor complaints resound (from them). Concerning these people, it is said in the Gospel of Matthew 5:4, Blessed are the meek: for they shall possess the land.

Furthermore, we find some of these living in solitude. For example, there are the holy confessors who used to mourn while in the world and carried out great penance. You have seen Anthony and Benedict who lived in tears and great and strict penance. In this way they are (now) in joy and consolation. Whence (it is said) in the Gospel of Matthew 5:5, They shall be comforted.

Furthermore, we find in heaven the most just of judges, namely the prophets who proclaimed justice. These people were hungering for justice. So, in this way they have been filled. Whence (it is said) in the Gospel of Matthew 5:6, Blessed are they that hunger and thirst after justice: for they shall have their fill.

Furthermore, in (our) homeland we find the assembly of the patriarchs, who used to insist upon works of mercy, and in these the dignity of receiving others is still observed in heaven. Whence Abraham, who used to receive everyone into his hospitality, even the angels, (as is recounted in) Genesis 18:3, has the dignity of receiving everyone into his bosom in heaven: Hebrews 13:2, And hospitality do not forget. Abraham received into his own bosom all the elect. Whence it is said in Matthew 8:11, Many shall come from the east and the west, and shall sit down (in the bosom of) Abraham, and with Isaac, and Jacob. Concerning these it is spoken in Ecclesiasticus 44:10, But these were men of mercy, whose goodly deeds have not failed.

Furthermore, in (our) homeland we find the assembly of the virgins who have observed purity. This is the spotless offspring. Concerning these it is said in the Gospel of Matthew 5:8, Blessed are the clean of heart: for they shall see God.

Likewise, we find in (our) homeland the choir of angels who aspire after peace; of these (it is written) in the Gospel of Matthew 5:9, Blessed are the peacemakers: for they shall be called the children of God.

In this way, (then,) it is clear how the poor acquire the kingdom, the meek the land, the mourning comfort, those hungering for justice their fill, the merciful mercy, the clean of heart the vision of God, and the peacemakers are called the children of God. Let (my sermon) guide us to that fellowship which is with the Father, Son and Holy Spirit, one God forever and ever. Amen.