Sermon on the Feast of the Birth of the Blessed Virgin Mary, the Eighth of September

Also from the same Thomas Aquinas.

Psalm 97:11

A light has gone up for the just, and joy for the upright of heart.

Prologue

Every very good endowment and every perfect gift from above is coming down from the Father of lights.¹

This second quotation is from the Letter of James 1:17.

Temporal things are a good endowment. The things that belong to us naturally, like the body and the soul, are a better endowment. Eternal glory and the goods bestowed by grace are the best endowment. Every very good endowment—we understand this as grace—comes from the Father of lights.

Grace is called the best gift, given to us so that we may perform meritorious works.¹ Hence it says in John 15:5: without me you cannot do anything. Likewise, we call grace the perfect gift, given to us so that we may receive the good of glory. And this grace comes from the Father of lights, as we read in Psalm 84:12: the Lord will give grace in the present, and glory in the future. So, because the grace of God is so effective a gift for working the good in the present and for arriving at eternal glory in the future, let us ask at the beginning that the Lord may give us grace, et cetera.

Sermon

A light has gone up for the just.¹

This is a short saying, but it holds a manifold meaning. We find it in Psalm 97:11.

1. We read that the birth of the Blessed Virgin is shown beforehand by many figures in the Old Testament.¹ Among other figures it is pointed to by three figures in particular, namely, (1.1) in the ascent of dawn, (1.2) in the rising of the morning star, and (1.3) in the sprouting of a twig from the root. In the dawn her birth is designated insofar as her sanctification is concerned. In the rising of the star we find a prefiguration insofar as it concerns the integrity of her virginity. In the sprouting of a twig her elevation and great contemplation are prefigured.

1.1. Concerning the ascent of the dawn,¹ through which the birth of the Blessed Virgin is prefigured insofar as it concerns the sanctification she brought,² we read in Genesis 32:26 that the angel has said to Jacob: let me go; the dawn is already ascending. The struggling of Jacob is a sign of the company of the old fathers [patriarchs], who struggled with the angel with two arms, namely, tears and prayer. Thus we read in Hosea 12:5: he fought with an angel and was strengthened; he asked him in tears. But after the angel got to know about the dawn in the birth of the glorious Blessed Virgin, he said: let me go, as if he was saying: “ask me no more, but take refuge with the Blessed Virgin.” Dawn is the end of the foregoing night and is the beginning of the day that follows. Likewise, in the rising of the Blessed Virgin Mary the night of guilt has ended, and the day of grace³ has begun. Hence Sedulius⁴ says: she has put an end to vices and taught the way of life.

1.2. Second, the birth of the glorious Virgin is prefigured in the rising of a star insofar as it concerns the integrity of virginity.¹ Thus Balaam prophesied in Numbers 24:17: a star will rise from Jacob, and a twig will rise up from Israel. Now, the rising of her star is compared to the integrity of her virginity, because, just as a star shines without being corrupted and without diminution or loss of light,² thus the Blessed Virgin brought forth her Son, without a violent opening of the flesh and without the loss of her virginity. Thus Bernard of Clairvaux has said: the Blessed Virgin is justly compared to a heavenly body, because, just as a heavenly body shines without being corrupted, and just as the shining does not diminish the clarity of the heavenly body, so does the Son not affect the virginity of his mother.³

1.3. Third, the birth of the glorious Virgin was shown beforehand in the sprouting from a twig insofar as it concerns her contemplation. Isaiah 11:1 reads: a twig will sprout from the root of Jesse, and a flower will come up from his root, et cetera. The twig¹ is raised up towards heaven. In this the contemplation of the Blessed Virgin is signified, who overcame these earthly things and who lifted up her heart to the things that are above.² Thus Bernard says: O sublime Virgin, in which sublime [realm are you]? You raise up your mind to the one who sits on the throne, to the Lord of majesty.³

Therefore, in this way, with a triple figure, the birth of the Blessed Virgin Mary was prefigured for us: it was as the dawn in birth, as a rising star in bringing forth God’s Son, and as a twig sprouting in a commendable life. David comprehends these figures in one verse when he says: a light has gone up for the just, et cetera.¹ The light puts an end to night and starts the day, shines and does not fall into corruption; and after the lower things of nature have been bypassed, it aims at higher things.

1.4. Also, however, the company of the apostles is called “light” in the Gospel. In Matthew 5:14 we read: you are the light of the world. Likewise, the angels are called “light.” Genesis 1:3 reads: God said: ‘let there be light,’ and light was made; a gloss says that this is understood as concerning the blessed spirits, that is, the angels.¹ And since the Blessed Virgin transcends the companies of the apostles and angels because of her excellence, she is suitably called “light.”

1.5. Moreover, with another reasoning she can be called “light.” In John 8:12 we see God,¹ who says, I am the light of the world. Well, the Blessed Virgin has given birth to that light, and it is impossible that light be brought forth unless from light, at least in a univocal generation. Hence, she is suitably called “light.”²

Thus those words befit her well: a light has gone up for the just, et cetera.¹

Now, two things in particular are brought to our attention in this verse:

first, the rising of the Virgin’s glory, when it says, a light has gone up;

and second, the fruits of the birth: for the just, and joy for the upright of heart.

2. A light has gone up for the just.¹

2.1. This just one is her father Joachim, as she is his daughter.¹

2.2. But for the just also refers to the fact that for Christ a light has gone up, meaning that the Blessed Virgin is, so to speak, a special mother-to-be.

2.3. A light has gone up for the just is also interpreted as “for the penitent,” for whom she is, so to speak, an advocate. Hence we sing: O Virgin, our advocate.¹

2.4 Furthermore, a light has gone up for the just means “for those exercising justice,” the active ones; and joy for the upright of heart refers to the contemplative ones. Those who work for justice are called the actives; those who are lifted up towards the things above through contemplation are called the contemplatives.¹ These long for doing well through the guidance of the light as well as for the contemplation of God.

In this way it is obvious why the Blessed Virgin is called “light” and through which figures she is prefigured. The Sermon will be on this part: a light has gone up for the just;¹ the Collation will be about what is left.

We have seen the reasons why the Blessed Virgin is called “light.” Let us add some more.¹ We see that physical light is (1.6) a source of joys, (1.7) the leader of travelers and of those who are on the way, (1.8) the expeller of darkness, (1.9) the spreader of its likeness, (1.10) the mother of the heavens’ graces, (1.11) the most splendid of creatures, and (1.12) a delight as well as a consolation to the eyes. These are found in the Blessed Virgin; because of which, she is suitably called “light.”²

1.6. First, I say that light is the source of joys, because someone who lives on the sea longs for the light¹ and rejoices in it (cf. Ps 21:7). Hence it befits the Virgin well, who is prefigured in Esther 8:16. For there it is said that for the Jews, that is, the ones who believe,² and thus for the Christians who confess Christ as God and man, there is a new light, that is, the Blessed Virgin. She is called new light because neither was she seen to have a woman [as an equal] before her nor after her [Sedulius].³ And she is called “light” because she is without darkness of sin and ignorance.⁴

Her rising is seen with the eyes of the heart, and how it takes shape is now seen with the eyes of the body and [results in] interior joy, honoring your neighbor and dancing for God (cf. Esth 8:16). About the joy of that rising, Solomon says in Proverbs 13:9: the light of the just ones, that is, the Blessed Virgin, rejoices; the lamp of the wicked goes out.

1.7. Second, light is the way (cf. John 8:12, 14:6) and the leader of the people on the way (cf. Exod 13:21). Similarly, the Blessed Virgin is the one who directs us on this way. It is said in John 12:35: walk, while you have the light, that the darkness may not seize you. Christ says: walk, by making progress in what is good. He does not say: “stand unemployed,” as those do about whom the Gospel according to Matthew 20:6 says: why do you stand here all day unemployed? He does not say: “sleep,” but: walk, while you have the light—that is: the Blessed Virgin—so that the darkness may not seize you. By the darkness the works of darkness or the angels of darkness, the demons, are meant; or darkness stands for the torments of hell. Hence it says in Proverbs 4:18: the path of the just ones proceeds as a shining light, and it becomes brighter until full day. The path of the just ones: it is the Blessed Virgin who is the path: narrow (cf. Matt 7:14) and clean;¹ the Blessed Virgin is clean through the purity of her virginity² and narrow through the meticulousness of her religiousness,³ as well as upright through the rectitude⁴ of her way of life. So the path of the just ones, the Blessed Virgin, is as a light: as such, shining, and in respect of others she proceeds from what is good to what is better and increases until full day, that is, until the joy of eternity.

1.8. Third, light expels darkness. In a similar way vices are eradicated by the glorious Virgin’s power. Isaiah 9:2 reads: the people that walks in darkness—that is, the darkness of ignorance before the coming of Christ and the birth of the Blessed Virgin Mary—sees a great light,¹ namely, the Blessed Virgin. She was a great light because, just as her Son enlightens the whole world, so the Blessed Virgin enlightens the whole human race. About this light it says in Genesis 1:3: God said: ‘let there be light,’ and light was made. Let there be light for the creation of the Blessed Virgin’s soul, and light was made in her sanctification. For we read in Genesis 1:4: God separated the light from the darkness, since after [this] she has not committed a sin.²

In Genesis 32:26 we read about this light: let me go, the dawn is already ascending. At dawn darkness flees and light is brought in. In a similar way the Blessed Virgin flees from the darkness of sin and brings in the light of grace. It is even said that dawn is like the bedewing hour because in its rising the heavens were made flowing with honey.¹

Furthermore, we say that the dawn is like a mild breeze (Gen 3:8, 1 Kgs 19:12), because then the birds are chirping and thus show in a way joy and gladness.¹ In a similar way the fathers in heaven² rejoiced in the rising of the Virgin.

Moreover, we call the dawn “aurora,” which is a contraction of “aurea” and “aura,”¹ “golden air,” because of its preciousness. As Bernard says: take away the sun which enlightens the whole world; where is the day? Take away Mary, the maris stella, the star of this great and wide sea which is the world; and what would remain except fog and thickest darkness? Then what? But if she is present, darkness flees. And if she is present, light begins to shine.²

1.9. Fourth, the light of its rays is wide and expansive. In a similar way the Blessed Virgin lets the rays of her grace shine on all and gives all a share in it. Hence we read in Sirach 24:19–20:¹ come over to me, all you who desire me, and you will be made full by the things which I bring forth: for my spirit is sweet, more than honey, et cetera. Come over, namely, from the emptiness of the world, to me, that is: who is full of grace.² Or: come over from the error of the world to me, because I have virtue. Or: come over from the pleasures to me, because I love chastity.³ And you will be made full by the things which I bring forth, namely, by the spiritual gifts of graces: you will not receive too little, but evidently much, for it says: my spirit is sweet, more than honey, because the Blessed Virgin is kind and merciful to all. Thus Bernard says: the Blessed Virgin opens her bosom of mercy to all, and all people receive from her abundance: the sick receive care; the sad, consolation; the sinner, pardon; the just, grace.⁴ Even more, God’s Son receives the substance of the flesh, so that there would be no one who would hide away from her warmth.⁵

1.10. Fifth, light is the gracious mother of colors.¹ In the same way the Blessed Virgin is the mother of virtues. Just as colors make the body beautiful, so virtues the soul, because the mother of virtues is the Blessed Virgin. We read in Sirach 24:18:² I am the mother of beautiful love, of God, that is. Love is a bond of two:³ it connects us with God and with fear,⁴ through which we flee from sin.⁵ Solomon says: the just one fears and turns away from evil (Prov 14:16). And elsewhere it says, in Sirach 1:21:⁶ the fear of the Lord drives out sin. And [she is the mother of] acknowledgment, of holy faith,⁷ that is, as well as of holy hope,⁸ that is, of hope of future happiness. Hence Bernard says: if we have any virtue, if we have any salvation and grace, we know that we are completely satiated by her who overflows with delights. For here is that enclosed garden through which the Auster, the divine wind,⁹ blows, and the odors of it flow into the spiritual gifts of the graces (cf. Song 4:12–16).¹⁰

1.11. Sixth, light is the most shining of the creatures. In a similar way the Blessed Virgin Mary is. Hence we read in the book of Wisdom 7:29: she is more shining than the sun—meaning: than a just man who shines in the Church Militant¹—and above every constellation of stars—that is: the saints in the Church Triumphant—compared to light, compared to an angelic creature, that is, she is found greater in dignity and beauty (Wis 7:29).

1.12. Seventh and last, light is a delight and a consolation to the eyes. In a similar way the Blessed Virgin is a consolation to mankind.¹ Hence it says in the book of Wisdom 7:10: I loved her more than health, through which infirmity flees, and more than the splendor of the body, through which deformation is purified; and I have chosen and resolved to have her rather than the light of a good life. Evil ones, like the demons, hate this light, whereas it is delightful for good ones. Hence St. Augustine says that bread is bitter to the taste of someone who is ill, whereas it is sweet for someone who is healthy; and sick eyes hate light, whereas pure eyes love it.² This light is amiable for the intellect that is made healthy by faith, and for our affections that are made healthy by love. And it is no wonder that the Blessed Virgin is amiable, because about her it says in Esther 2:15 (Vg): for she was very finely formed and of an incredible beauty, and the eyes of all saw her as gracious and amiable. Proverbs 11:16 says of her: a gracious woman will find glory, that is, eternal glory, to which we are led by the one who with the Father and the Holy Spirit lives, et cetera.

Evening Collation

A light has gone up for the just, and joy for the upright of heart (Ps 97:11).

Today it was said in what way the Blessed Virgin in her rising is a brilliant light. It remains to see in what way she is joy for [righteous or] upright people, since it is written in this verse: and joy for the upright of heart.

Joy is promised in Sacred Scripture not to just any kind of upright people, but to the upright of heart, that is, the perfectly upright.¹ So, we will expound how we understand Job 1:1, where it says of Job: that man was single-hearted and upright who feared God and avoided evil; single-hearted in intention,² upright in what he did. He feared God and avoided evil, that is, sin. Thus Solomon says in Proverbs 14:16: a wise man fears and turns away from evil. And elsewhere, in Proverbs 16:6,³ we read: through fear every man turns away from evil. To such a righteous man joy is promised (cf. Ps 97:11).

We must look at the fact that there are two sides to a man: (1) the interior and (2) the exterior. And according to this it is necessary that a perfectly upright man be upright inside and on the outside.¹

1. The interior man consists of the soul. And the soul has two parts: the intellect and the affection.¹ And in accordance with this it is required that there be rectitude in the interior man:

(1.1) First, in respect of the intellect, because rectitude is the knowledge of the truth.

(1.2) Second, it is necessary that there be rectitude in respect of the affection, which is the delight in true goodness.¹ This ought to be the case, since the knowledge of love keeps the intellect upright, and love for true goodness keeps the affection upright.²

1.1. First, I say that knowing the highest truth keeps the intellect upright.¹ Thence we read in Psalm 73:1: how good, that is, very good, is Israel’s God for these who are upright of heart. He is good, meaning that he is pouring out his goods,² for those who are upright of heart: those who have knowledge of the highest truth through faith,³ because faith is a special light for getting to know the Lord and the things that concern the Lord.⁴ Psalm 125:4 reads: bless, O Lord, the good ones as for their affection, and the upright of heart as for their intellect. It is obvious, now, that for man to be perfectly righteous, the interior light must be aimed in the right direction; in other words, the rectitude of the intellectual part of the soul is required.⁵

1.2. Second, the rectitude of the interior man is required in respect of his affection. Concerning this rectitude Bernard says that the rectitude of a rational creature consists in conforming his will to the divine will.¹ Well, this conformity consists in love, which transforms the one who loves into someone beloved, not in his substance, but by making the will congruent with God’s will.²

2. Even more, it is also necessary that everything be upright [or righteous] in the exterior man.¹ For this, three things are required:

(2.1) first, that he be upright in his sight, in what he looks at;

(2.2) second, that he be upright in speech or affection;

(2.3) third, that he be upright in his walking (cf. Prov 4:20–27).

2.1. First, I say that it is required that the exterior man be upright in his sight, or in what he looks at, as Solomon says in Proverbs 4:25: let your eyes see upright things, and let your eyelids go before your steps. It says: let your eyes see upright things, not only internally, but externally the things that are allowed to be seen. For Gregory says: it is not allowed to look at what is not allowed to be desired.¹ Proverbs says, let them see upright things, namely, the examples of the saints and the good works of our neighbors. And let your eyelids, et cetera: a man ought to cast down his eyes toward the inferior and low things.²

But some have their eyes lifted up in pride and haughtiness of heart. In Proverbs 6:16–19 we read about these people: there are six things the Lord hates, and a seventh thing his soul detests: haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that plots wicked schemes, feet that run swiftly to evil, the false witness who utters lies, and the one who sows discord among brothers.

When a peacock vaunts its tail and sees its feet, it immediately puts its tail down.¹ In a similar way, when some good people are carried away by pride,² which I hope will not happen, may they take a look at their feet and be made humble. It says (in Prov 4:25) eyes, plural, not just one eye; and let them see upright things, not up-left, that is, bad things.

2.2. Second, the exterior man ought to be upright [or righteous] in speech in accordance with his affection.¹ For the Apostle says in 2 Timothy 2:15: be careful that you present yourself to God as approved by him, as an irreproachable laborer, rightly treating the word of truth.

He speaks primarily to the highly placed man and accordingly to all others. He says: be careful, by the pain of contrition, that you present yourself to God as an upright, irreproachable laborer, namely, as someone who is not worthy of blame but of praise and reward. Such is the one who has said useful things. But evil ones are worthy of blame. Rightly treating the word of truth, [the Apostle says].

Some do not treat the word of truth in the right way, namely, those who preach for their own glory or in order to show the excellence of their good qualities or for their own ostentation.¹

But those treat the word of truth rightly who treat it in such a way that God is glorified and the neighbor is edified (cf. Matt 5:16, Eph 4:29).

I have heard about a certain teacher in theology who was a teaching master for 25 years, and during 20 years, as he confessed on his deathbed, he had done it more because of vainglory than because of giving honor to God and the edification of the neighbor.

A beautiful sword that is made for cutting—if someone used it for digging up mud, he would use it in a bad way, because he does not use it for the aim for which it is meant. In a similar way the word of truth is meant for God’s praise and the edification of the neighbor.¹ So someone who uses it in another way or for another end, uses it in an evil way.

Because of this it is said in Sirach 28:25:¹ you must make a pair of scales for your words, that is, consider whether your words are to the praise of God or not, or whether they are harmful for the neighbor or not; and an upright bridle for your mouth. A bridle is upright, when it is not more on the one side than on the other. But when it is loose on one side and very tight on the other, then it is not upright. And sometimes someone keeps the bridle of his mouth upright when things go well for him, whereas in adversity he blasphemes and groans²—James says in his letter about such people: if someone considers himself religious, but does not restrain his language, from evil words, so that he blasphemes, his religiousness is empty (Jas 1:26).

2.3. Third, every exterior man ought to be upright in his intellect. Hence the Apostle says in Hebrews 12:13: take right steps with your feet, namely, with your mind as well as with your body, so that the lame does not err by unbelief in his intellect,¹ but may rather be cured, namely, by divine grace.² Someone became in his affection lame in two parts, as we read in 1 Kings 18:21: how long do you remain lame in two parts [or: feet]? If he is the Lord, follow him. Others are lame in one foot: they have true faith in their intellect,³ but they hate the good with their affection.⁴ They who have the error of unbelief in their intellect and hatred of goodness in their affection, are lame in both feet; or they are the ones who are elated in time of prosperity, but groan in time of adversity. Because of this the Apostle says in Hebrews 12:13: take right steps with your feet, et cetera, so that you may have humble patience, true faith, and good love.

So, if we have a righteous man, interior and exterior—to such people joy is promised (in Ps 97:11).

But you will say: “the one who has written ‘the upright of heart,’ why did he not in a similar way write ‘the upright of body’ or ‘the upright of steps’ or ‘of sight’?” The reason is that when there is rectitude in the interior man, there is rectitude in the exterior man as well, because, as we read in Matthew 6:22, if your eye be single, that is, without a fold of being two-faced or erroneous,¹ your whole body will be enlightened, meaning: the multitude of your works will be good and upright. Thus, since the exterior man depends on the interior man, he is only writing upright of heart and not also “of body.” In this way it is clear who the upright [or righteous] are.

3. Do you know what these upright people do?¹ They render three things to the Lord:

(3.1) first, they improve their life;

(3.2) second, they love the Lord;

and (3.3) third, they bless the Lord and they give the Lord thanks in return for the blessings which they received from God.

3.1. First, I say, they improve their life. Hence it says in Proverbs 21:29: the godless, who neither holds the Lord in veneration nor has compassion toward his neighbor, unbridles his face, meaning, does not furnish the seat of his thought with a bridle, stubbornly, that is, imprudently and without reverence; but someone who is upright improves his life by means of foresight.¹ Such is the one who is righteous through rectitude of justice to his neighbor and through the rectitude of contemplation towards God. But the godless unbridles his face, so that he does not accept an order of God, or if he accepts it, he does not accomplish the work (cf. Matt 21:30).

3.2. Second, the upright of heart cling to God through love. Thus we read in Song of Songs 1:4:¹ the upright love you. Psalm 25:21: the innocent and the upright have clung to me, namely, through zeal and the virtue of love mastered by practice.²

3.3. Third, the upright of heart give the Lord thanks in return for the blessings received.¹ Hence it says in Nehemiah 8:5 that when Ezra absolved the law, all the upright stood. When he absolved the law means that he read it all the way through and explained it (cf. Neh 8:8). It is called law since it is binding for us.² But he also blessed the Lord Most High, the almighty Lord of hosts; and the whole people responded: ‘amen’ (Neh 8:6). Then it proceeds: and all came together into Jerusalem to celebrate with joy (Neh 8:12), to which, et cetera.