My words and thoughts

Igitur si conresurrexistis Christo quae sursum sunt quaerite ubi Christus est in dextera Dei sedens quae sursum sunt sapite non quae supra terram mortui enim estis et vita vestra abscondita est cum Christo in Deo. (Col 3:2, Vulg.)

Therefore, if you have been resurrected with Christ, seek then those things which are above where Christ is sitting at God’s right-hand; taste those things which are below the earth, not what is below the earth. For you are dead and your life… your life is hidden with Christ in God. (Translation mine)

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My words and thoughts do both express this notion,
That Life hath with the sun a double motion
The first Is straight, and our diurnal friend,
The other Hid, and doth obliquely bend.
One life is wrapt In flesh, and tends to earth.
The other winds towards Him, whose happy birth
Taught me to live here so, That still one eye
Should aim and shoot at that which Is on high:
Quitting with daily labor all My pleasure,
To gain at harvest an eternal Treasure.

George Herbert, “Our life is hid with Christ in God” (1593–1633)

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complete

Et ecce unus accedens, ait illi: Magister bone, quid boni faciam ut habeam vitam æternam? Qui dixit ei: Quid me interrogas de bono? Unus est bonus, Deus. Si autem vis ad vitam ingredi, serva mandata. Dicit illi: Quæ? Jesus autem dixit: Non homicidium facies; non adulterabis; non facies furtum; non falsum testimonium dices; honora patrem tuum, et matrem tuam, et diliges proximum tuum sicut teipsum. Dicit illi adolescens: Omnia hæc custodivi a iuventute mea: quid adhuc mihi deest? Ait illi Jesus: Si vis perfectus esse, vade, vende quæ habes, et da pauperibus, et habebis thesaurum in cælo: et veni, sequere me. (Mt 19.16-21)

And behold one coming along said to Him, “Good Master, what good must I do to have eternal life? And He said to him, “Why are you asking me about what is good? God alone is good. Therefore, if you wish to enter into life, keep the commandments.” He said to Him, “Which?” Then Jesus answered him, “You shall not murder; you shall not be an adulterer; you shall not commit theft; you will not give a false testimony; honor your father and your mother, and care for your neighbor as if it were yourself.” The young man said to Him, “I have kept all these since my youth; what do I lack even still?” Jesus said to him, “If you wish to be complete, go, sell what you have and give it to the poor, and you will have treasure in Heaven; and come, follow me.” (Translation mine)

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It is the commandments of God that compels us not to sin; it is the grace of God in Christ that frees us from the need of our possessions, allowing us to give them over to the poor, and to go and follow Him.

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From tonight’s Vespers:

Because he has given freedom to the destitute who called to him,
to the poor, whom no-one will hear.
He will spare the poor and the needy,
he will keep their lives safe. (Ps 72)

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silence

Et accusabant eum summi sacerdotes in multis. Pilatus autem rursum interrogavit eum, dicens: Non respondes quidquam? Vide in quantis te accusant. Iesus autem amplius nihil respondit, ita ut miraretur Pilatus. (Mk 15.3-5)

And the high priests accused him of many charges. Pilate, moreover, asked him again, saying: “Why do you not answer? See how many charges they are accusing you of.” But Jesus all the more said nothing, and at this Pilate was astonished. (Translation mine)

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Humans are given the remarkable gift of speech, reflecting that Trinitarian relationship between God the Father and the Word who proceeds. Because of this gift, we as God’s creatures are compeled to return the gift of speech back to our Creator, to render praise to Him who has given us the gift of speech.

Otherwise, we are to remain silent, lest we fall into sin.

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Teaching Sacred Doctrine

Et similiter theologiae doctores sunt quasi principales artifices, qui inquirunt et docent qualiter alii debeant salutem animarum procurare. Simpliciter ergo melius est docere sacram doctrinam, et magis meritorium, si bona intentione agatur, quam impendere particularem curam saluti huius et illius; unde apostolus de se dicit, I ad Corinth. I, 17: non enim misit me Christus baptizare, sed evangelizare; quamvis baptizare sit opus maxime conferens saluti animarum; et II ad Timoth., II, 2, idem apostolus: commenda fidelibus hominibus qui idonei erunt et alios docere. (Quodlibet I q. 7, a.2)

And similarly the doctors of theology are like principal architects, who research and teach how others ought to work out the salvation of their souls. Simply put, therefore, it is better to teach Sacred Doctrine, and more so meritorious, if done in good intention, which hangs the particular care of salvation of this one and that; thus the Apostle speaks about himself, “Christ did not send me to baptize, but to preach the gospel” [I Cor 1.17]; although to baptize is work most suited for bringing about the salvation of souls; the Apostle again, “Commend to the faithful who will be suitable to teach others” [II Tim 2.2]. (translation mine)

St Thomas Aquinas, Quaestiones de quolibet

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The city of our strength

Urbs fortitudinis nostrae Sion;
salvator ponetur in ea
murus et antemurale.
Aperite portas et ingrediatur gens iusta,
custodiens veritatem
vetus error abiit: servabis pacem;
pacem quia in te speravimus.
sperastis in Domino in saeculis aeternis;
in Domino Deo forti in perpetuum. (Isa 26.1b-4, Vulg.)

 

The city of our strength is Zion:
the Savior will erect in it the wall and rampart.
Throw open the city-gates
and let the just nation enter,
one who guards the truth.

The old transgression has passed away;
You will guard the peace;
a peace we have hoped for,
because peace is in You.

You have hoped in the Lord in ages eternal!
In the Lord God, steadfast forever! (Translation mine)

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Ambrogio Lorenzetti, Effetti del Buon Governo in Città or “Effects of Good Government in the City” (c. 1338-40)

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‘O fortunati, quorum iam moenia surgunt!’
Aeneas ait, et fastigia suspicit urbis. (Aen. I.437-438)

“Lucky are you, whose walls now rise!”
Cried Aeneas, as he surveyed the summits of the city. (Translation mine)

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Through the night

Speravit anima mea in Domino.
custodia matutina usque ad noctem,
speret Israel in Domino
Quia apud Dominum misericordia
et copiosa apud eum redemptio
Et ipse redimet Israel
ex omnibus iniquitatibus eius. (Ps 129.5-8, Vulg.)

 

My soul has hoped in the Lord;

As the watchman looks through the night for daybreak,
let Israel hope in the Lord.

Because with the Lord there is mercy,
with Him redemption abundant.

Let the Lord ransom Israel
from all its iniquities. (Translation mine)

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Alfredo11, “Night Watchman” (2009) (artist’s website)

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A people yet created

Scribantur haec in generatione altera,
et populus qui creabitur laudabit Dominum.
Quia prospexit de excelso sancto suo;
Dominus de caelo in terram aspexit:
ut audiret gemitus compeditorum;
solveret filios interemptorum:
ut annuntient in Sion nomen Domini,
et laudem eius in Jerusalem. (Ps 101.19-22, Vulg.)

 

Let this be written in the coming generation:
“and a people yet created shall praise the Lord:

because He has looked out from His lofty sanctuary;
from heaven the Lord has surveyed the earth:

to hear the cries of prisoners,
to free the children of the slain,

that they might declare the name of the Lord in Zion
and his praise in Jerusalem.” (Translation mine)

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De Imitatione Christi, I.III

Quanto magis aliquis unitus, et interius implicatus fuerit, tanto plura et altiora sine labore intelligit quia desuper lumen intelligentiæ accipit. Purus simplex et stabilis in multis operibus non dissipatur, quia omnia ad Dei honorem operatur, et in se otiose ab omni propria exquisitione esse nititur. Quis te magis impedit, et molestat quam tua immortificata cordis affectio? Bonus et devotus homo, opera sua intus prius disponit, quæ foris agere debet, nec illa trahunt ad desideria vitiosae inclinationis, sed ipse inflectat ea ad arbitrium rectae intentionis rationis. Quis habet fortius certamen, quam qui nititur vincere se ipsum? Et hoc deberet esse negotium nostrum, vincere scilicet se ipsum, et quotidie se fortiorem ipso fieri, atque in melius proficere. (I.III.3)

The more one is united and uncomplicated within, so much more he understands without difficulty deeper matters, because he has received the light of understanding from above. In his many operations he is pure, simple, and stable, not scattered about, because he does all things for the honor of God. And he seeks to be at ease from all matters concerning himself. Who is an impediment to you, an annoyance to you, more so than to the undying affection of your own heart? Good and devout is the man, who at first puts off his own works in favor of what he ought to do outside of himself, and so is not drawn to the desires of vicious inclination; Instead he bends such matters to the judgment of right reason. Who has the stronger challenge than he who seeks to conquer himself? This ought to be our task, namely each to conquer his own self, and daily to become stronger than the self, and so progress on to the better. (Translation mine)

Thomas à Kempis, The Imitation of Christ

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De Imitatione Christi, I.II

Omnis homo naturaliter scire desiderat. Sed scientia sine timore Dei quid importat? Melior est profecto rusticus humilis, qui Deo fervit, quam superbus philosophus, qui se neglecto cursum caeli confiderat. Qui bene se ipsum cognoscit sibi ipsi vilescit, nec laudibus delectatur humanis. Si scirem omnia quæ in mundo sunt, et non essem in charitate, quid me juavert coram Deo, qui me judicaturus est ex facto? (I.II.1)

Every man naturally desires to know, but of what import is knowledge without the fear of God? Better is the humble yeoman, who fears God, than the haughty philosoph who relies on the patterns of the stars, much to his own detriment. He who knows himself well holds himself cheap, and does not delight in the praises of men. If I knew all the things in the world, but did not dwell in charity, what of it would help me before my God, who will judge me according to my deeds? (Translation mine)

Thomas à Kempis, The Imitation of Christ

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De Imitatione Christi, I.I

Quid prodest tibi alta de Trinitate disputare, si careas humilitate unde displiceas Trinitati? Vere alta verba non faciunt sanctum et justum, sed virtuosa vita efficit Deo carum. Opto magis sentire compunctionem quam scire definitionem. Si scires totam Bibliam, et omnium philosophorum dicta quid totum prodesset, sine charitate et gratia? Vanitas vanitatum et omnia vanitas præter amare Deum et illi soli fervire. Ista est summa sapientia per contemptum mundi tendere ad regna cælestia. (I.I.3)

What does it profit you to dispute the lofty matters of the the Holy Trinity, if you lack humility, and so displease the Trinity? In truth it is not deep words that make you holy and upright, but a virtuous life which makes you dear to God. I rather prefer to know contrition than to know in its definition. If you know the whole Bible, and the maxims of all the philosophers, what does the lot of this profit you without charity and grace? ‘Vanity of vanities, all is vanity,’ save to love God and to serve Him alone. This is the highest wisdom: to cast off the world  and to strive towards the heavenly kingdom. (Translation mine)

Thomas à Kempis, The Imitation of Christ

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