Twenty-third Sunday after Pentecost

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[b]Homilies of St. Thomas Aquinas[/b]

Taken from here.

HOMILY XLV. THE HEAVENLY CONVERSATION. 

TWENTY-THIRD SUNDAY AFTER TRINITY.—(FROM THE EPISTLE. )

“ For our conversation is in heaven.”—Philip. iii. 20.

The Apostle in these words teaches that the conversation of the just is in heaven ; so that if we wish to be like them we must not have our conversation about the miseries of this present life, but “in heaven.” The Apostle here lays down three things in regard to the conversation in heaven. Firstly, the reason why we should have our conversation there. Secondly, the nature of that conversation. Thirdly, the similitude between the conversation of the saints and of the angels.


I. On the first head it is to be noted, that the saints have their conversation in heaven for three reasons. (1) For security, for he who has his conversation in heaven is secure from the dangers of this troublesome life: "Lay me down now, and put me in a surety with Thee; who is he that will strike hands with me?" Job xvii. 3. S. Augustine says that he who enters into the joy of his Lord is secure, and will experience the best condition in the best place. (2) On account of delight; for he who has his conversation in heaven will have a continuous joy and delight: "For her conversation hath no bitterness, nor her company any tediousness, but joy and gladness," Wisd. viii. 16. Seneca compares the mind of the wise to a world above the moon, which is ever calm. (3) On account of the necessity that there is for all earthly things to pass away. The saints know that all the earthly things here quickly are about to pass away; "But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall meet with fervent heat ..... . Nevertheless we, according to His promise, look for a new heaven and a new earth, wherein dwelleth righteousness," 2 Pet. iii. 10, 14. | 


II. On the second head it is to be noted, that the saints have in heaven a three-fold conversation. (1) In ever thinking over the good things of heaven. (2) In desiring to be ever in heaven. Of these two it is said, such an holy one is held worthily in the memory of man; he has passed over to the joy of angels, since in the body only he is placed in the present conversation, his true conversation being in that heavenly country. (3) The conversation of the saints in heaven consists in their living after the manner of heaven. The Gloss. on the text being, that our conversation is in heaven while we live on earth; because we' have our hope there, and because we are like to the angels both in living and knowing. 


III. On the third head it is to be noted, that the conversation of the saints is like that of the angels in three ways. (1) In purity. (2) In simplicity without guile. (3) In charity. These three are chiefly seen in the angels: simplicity in essence, purity in nature, charity in grace. The conversation of the saints is also in these three: “For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world,” 2 Cor. i. 12. 

HOMILY XLVI. THE MASTER AND HIS TEACHING
TWENTY-THIRD SUNDAY AFTER TRINITY. — (FROM THE GOSPEL.)


“Master, we know that Thou art true, and teachest the way of God in truth."—S. Matt. xxii. 16.

Our Lord Jesus Christ in these words is commended in three ways. Firstly, from the dignity of His mastership: "Master." Secondly, from the utility of His doctrine: “The way of God." Thirdly, from the equality of His teaching: “Thou regardest not the persons of men.”

I. On the first head it is to be noted, that the dignity of "Master" belongs to Him for four reasons. (1) Because only with Him does truth ever exist: "Ye call me Master and Lord: and ye say well, for so I am," S. John xiii. 13. (2) On account of the power of teaching: "When Jesus had ended these sayings the people were astonished at His doctrine: for He taught them as one having authority, and not as the Scribes,” S. Matt. vii. 28, 29. (3) Because He alone was able to teach concerning all things: "Ye have ‘an unction from the Holy One, and ye know all things," 1 S.John ii. 20. There is no master able to teach all things gave Our Lord Jesus Christ: "All wisdom is from the Lord God, and hath been always with Him, and is before all
time," Ecclus. i. 1. (4) Because He alone is able to teach the hidden man: "Neither be ye called masters; for one is your Master, even Christ," S. Matt. xxiii. 10, Gloss. Because He alone gives understanding.


II. On the second head it is to be noted, that Our Lord Jesus Christ taught us four ways which are greatly profitable. (1) The way of penitence: “Enter ye in at the strait gate ...... because strait is the gate and narrow is the way which leadeth unto life, and few there be that find it," S. Matt. vii. 13, 14. “Jesus began to preach and to say, Repent, for the kingdom of heaven is at hand," S. Matt. iv. 17. (2) The way of wisdom: “I have taught thee in the way of wisdom, I have led thee in right paths. When thou goest thy steps shall not be straitened, and when thou runnest thou shalt not stumble. Take fast hold of instruction; let her not go,” Prov. iv. 11-14, Gloss. The actions of equity when they begin seem to be confined, but when they advance they seem already from habit to be spacious, and because in base action they labour earnestly they find a stumbling-block in the middle of the course; because suddenly, when they do not foresee, they are seized for punishment. (3) The way of obedience: "Make me to understand the way of Thy precepts,” Ps. cxix. 27. “ A new commandment give I unto you, That ye love one another. By this shall all men know that ye are My disciples, if ye have love one to another," S. John xiii. 34, 35. "Yet I shew unto you a more excellent way. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal," 1 Cor. xii. 31, xiii. 1. "He will teach us of His ways, and we will walk in His paths," Isa. ii. 3. 


III. On the third head it is to be noted, that Christ is no respecter of persons in four particulars. (1) In justifying: "Then Peter opened his mouth and said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth [him and worketh righteousness is - accepted with Him," Acts x. 34,35. (2) In teaching: “And teachest the way of God in truth." (3) In punishing: "There is no respect of persons with God. For as many as have sinned without law, shall also perish without law ..... . the doers of the law shall be justified," Rom. ii. 11-14. (4) In rewarding: “Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free ...... Knowing that your Master
also is in heaven: neither is there respect of persons with Him,” Eph. vi. 8, 9.