Evening Collation

Jesus advanced (Luke 2:52). Today we have spoken about the double progress of Christ, that is, about (1) the progress of age and (2) that of grace. So it remains that we must speak about the other two progresses,

namely, about (3) the progress of wisdom

and (4) his life with the people.

3. And just as the progress of grace is shown in peace, so the progress of wisdom is shown in contemplation. (Pain and sadness are mitigated through the contemplation of the truth: ST I-II.38.4; cf. I-II.35.5.) Therefore, Solomon says in Ecclesiastes 1:16: I have surpassed all who were before me in Jerusalem; and he adds why: my mind has contemplated many things wisely.

Someone who contemplates many things wisely advances in wisdom. Behold: a building is called a temple by reason of the contemplating that takes place in it, or we speak of contemplation by reason of the fact that it takes place in a temple. (Isidore, The Etymologies, bk. 15, ch. 4, para. 7, under the word “Templum” (PL 82:544C).) So, since the Lord is found in the Temple, he shows us the application to contemplation and that by the Temple contemplation is signified. Psalm 27:4 reads: one thing I have asked from the Lord, this I will seek: that I may live in the house of the Lord all the days of my life and may go and see his holy Temple. He truly goes and sees the Temple, who goes to it not for foolish and trivial things, but in order to contemplate God’s will. (Cf. Thomas on prayer, in ST II-II.83.1, obj. 2 and II-II.83.14, obj. 2. In this part of the sermon Thomas etymologically connects templum and contemplatio.)

Let us see what Christ has done in the Temple; and on the basis of these things we can know whether someone advances in the Temple.

Now four things are necessary for man in order to advance in wisdom:

(3.1) that he listens open-heartedly,

(3.2) inquires diligently,

(3.3) answers prudently,

and (3.4) meditates attentively.

3.1. First, I say that it is necessary for a man who advances in wisdom that he listen open-heartedly, because wisdom is so profound that no one is by himself sufficient to contemplate it. (Cf. ST II-II.9.2, where Thomas distinguishes between wisdom and knowledge, sapientia and scientia.) So it is in itself necessary that he listen. Hence it says in Sirach 6:33: if you love to listen, you will be wise. (Cf. ST II-II.157.4, obj. 1: humility and obedience as a way to wisdom; also II-II.162.3, ad 1.) You will say: “I am wise enough; I do not want to listen.” Because of this it is said in addition: a wise man who listens to wisdom will be wiser, in Proverbs 1:5. No one is so wise that he would not learn anything by listening. Thus his parents found Jesus as he was listening (Luke 2:46).

But how should you listen? Surely, with perseverance. (On perseverance, categorized under the cardinal virtue of strength: ST II-II.137.) Some want to listen, in passing, to just one lecture in one academic field. Their heart is not there. In contrast: after three days they found that Jesus had been [in the Temple] constantly. Thus you, too, ought to listen constantly. Hence it says in Proverbs 8:34: happy the one who listens to me and keeps watch over my gates daily. (In order to enter as they open or to welcome the Wisdom that comes forward through them (cf. Prov 8:35–36).)

Furthermore, we should not just open our ears to one teacher only, but to many, because the Apostle says in 1 Corinthians 12:4 that there are different graces. One man has not advanced in all fields. St. Gregory knew the morals very well; St. Augustine was very good at finding solutions to problems; and St. Ambrose was very good at giving the allegorical meaning of sacred texts. What you do not learn from one, you learn from someone else. Thus we read in Sirach 6:34: stand in the midst of prudent elders, and dwell in the wisdom of their hearts, so that you may be able to hear what God is telling. And what one does not tell is told by another.

I am not saying that I believe that it is useful that those who are just beginning to study a certain academic field open their ears to different teachers. They should rather study with one until they are well-grounded; and when they are well-grounded, let them study with different teachers, so that they can “pick the flowers” from different teachers, that is to say: learn from different teachers the things that are useful (cf. Song 2:5 [Vg]).

Moreover, Jesus is found listening to many while he is standing in their midst. This is proper to a just judge. The office of judge is entrusted to someone who listens, because in a just way he ought to form a judgment about the things he hears. (Cf. ST II-II.60.3. Jesus Christ will be our final judge (Matt 25:31–46). He listens to the just who call upon him (Matt 25:1–13, Luke 18:1–9; cf. Ps 7, 34:7, 58).) Job 12:11: does the ear not assess words? A just judge should be a listener. Now some follow the opinion of teachers, because they attend their lectures. (Cf. ST I.106.4 (last sentence of the corpus).) No one, however, ought to have a friend in truth; we ought to cling only to the truth, because the Philosopher says that disagreement in opinions is not incompatible with friendship. (Cf. Aristotle, Nicomachean Ethics 1.6, 1096a16–17; 9.6, 1167a24–26. In other words, friendship is about love that goes beyond disagreement, in settings that include the Church and a religious order. We must adhere to the truth for the sake of the truth and not abandon it or our friends when we disagree with the latter; cf. also ST II-II.29.3, ad 2.) Christ was in the midst, because it says in Sirach 15:5: he has opened his mouth in the midst of the Church, and the Lord has filled him with the Spirit of wisdom and understanding. (Cf. ST II-II.100.1–2.)

3.2. Second, for progress in wisdom it is required that someone inquire diligently, because wisdom is more precious than all things that can be desired. Therefore, it says in Proverbs 3:15: wisdom is more precious than all jewels together; and all the things that people desire do not have value compared to it. (Cf. ST II-II.100.1–2.) And in Wisdom 7:8: I have preferred it to thrones and kingdoms.

Take a look: for those who cannot do without a [certain] temporal thing, waiting until it is offered to them is not satisfying; they seek it diligently. In this way we ought to seek wisdom diligently. Hence Solomon says in Proverbs 2.4: if you seek it as if it were money, you will find it. (ST I-II.37.1, resp.) Some travel over mountains and seas in order to acquire money. In this way you too ought to labor for wisdom (cf. Eccl 1:13). Thus they also found Jesus in the Temple as he put questions and sought wisdom, so as to give us an example of seeking wisdom. (Luke 2:46.)

But where ought we to seek wisdom and from whom? Surely from three:

3.2.1. First, from a teacher or from people who are wiser [than you are]. Hence it says in Deuteronomy 32:7: ask your father, that is, a teacher. Because, as a father has brought you forth physically, a teacher brings you forth spiritually; (ST I.117.1.) and he will tell you; ask the greater ones, that is, the wise, and they will tell you (ibid.).

Besides, you should not be satisfied inquiring only of the ones present, but you ought to inquire also of the old ones who are not with us any longer. If you do not have an abundance of people, you still have an abundance of texts. When you see texts of Augustine and Ambrose, examine these. Job 8:8: examine the former generation, and inquire diligently what we remember of the fathers, (That is, the Church Fathers, the Doctors of the Church. At this time, no woman had been declared Doctor of the Church yet.) that is, the texts which they left for you to keep in mind.

3.2.2. Furthermore, it is not only enough that you inquire of people or even these texts, but you ought to seek in the contemplation of creatures as well, for it says in Sirach 1:9: God has poured out his wisdom over all his works. God’s works are his judgments of wisdom. (Wisdom itself is eternal. What God eventually does and makes in time is based on and comes forth from this eternal Wisdom; cf. ST I.1.6, 22.1, obj. 2 (and 22.3).) In the same way we can conjecture in a piece of art a lot (Multa, but not all (omnia): the goodness and the order that we see in creation do not coincide with God’s wisdom; they are coming forth from it (cf. Rom 1:20, in ST I.2.2); cf. the difference between God’s absolute and ordained power, in ST I.25.5.) about the wisdom of the artist. Thus we read in Job 12:7: examine the yoked animals, and they will teach you; the winged animals of the sky will also tell you.

3.2.3. Furthermore, man ought to acquire wisdom by sharing with other people. (Contemplari et contemplata aliis tradere is the adage of the Dominican order; cf. ST II-II.186.6 and 7; III.40.1, obj. 2; III.40.2, ad 3.) Hence the Wise says: I have learned without delusion, and I share without envy, in Wisdom 7:13. (As also Christ did: ST III.42.3; cf. Sirach 20:30, 41:14, and the scriptural references there. Again, Thomas’s audience consists of the university’s teachers and students.) Everyone can perceive that no one can advance in knowledge so well as when he shares with others what he knows himself. This is even an obligation: that someone tells others in return about the thing he got to know. Thus it says in Proverbs 22:21: I have given insightful advice to you, that I may show you the firmness and words of truth, so that you may give answers on the basis of these to the people who sent you.

3.3. Christ gave answers, and all were amazed at his prudence (The first of the four cardinal virtues: ST II-II.47–56. Prudence is a necessary virtue for a good life; cf. ST I-II.57.5.) and his responses (Luke 2:47).

In an answer prudence is required in three ways:

3.3.1. First, that the answer be in proportion with the one who gives the answer. (Cf. also ST I.12.1, obj. 4: hence we can speak of God only insofar as we know him, that is, insofar as he has revealed himself to us and insofar as we have understood what he has revealed.) If someone asked from you what is beyond your knowledge and strength, you should not consider yourself obliged to respond. Therefore: if you have the knowledge, answer your neighbor. If not, place your hand over your mouth, that you may not be captured in a foolish word and be confounded, as Sirach 5:12 puts it.

3.3.2. Furthermore, prudence in an answer requires that it be in proportion with the listener. Not just everybody must be answered, because maybe someone seeks something from you in order to attack or to accuse you (cf. John 19:9–10). Hence it says in Proverbs 26:4: do not answer a fool with the same foolishness, in order to avoid your becoming like him. But what is a sign that someone is a fool? Certainly when he asks with insolent words, as we read in Proverbs 20:3: the questions of a fool come with insolent words. (ST II-II.72.4, obj. 2, ad 2.) But you ought to respond to a fool with the same foolishness, so that you may not seem unknowing in his eyes, as Solomon says in Proverbs 26:5. (So one should neither become a fool nor make a fool of someone else even though one may consider the questioner foolish.) Christ has done this well; when some people asked him with which power he worked miracles, he replied to them by asking them another question in return (Matt 21:23–27). (Cf. Mark 11:28; Luke 20:2.)

3.3.3. Furthermore, there ought to be prudence in an answer so that it is in proportion with the question, not with elegant epithets of words, but to the point. (Bernard of Clairvaux, Sermons on the Song of Songs, sermon 41, para. 1 (PL 183:985AB).) Otherwise the answer would be full of wind. Thus it is said in Job 15:2: will the wise answer in the wind? Christ responded prudently: all were amazed at his prudence and his responses, in Luke 2:47.

3.4. The fourth thing that makes prudence complete is that someone meditates with attention. (SCG III.37.) Psalm 19:14: the meditation of my heart is always directed towards you.

We have an example in the blessed Virgin; she kept all these words with her in her heart, Luke 2:51 reads. (Cf. Luke 2:19.) In an explanation of this verse, a certain Graecus says quite remarkably: consider Mary, the most prudent woman and the mother of true wisdom, how she was made the mother of a scholarly boy: already she was focused on him, neither as a boy, nor as a man, but as God. And just as she had conceived the Word itself in her womb, she then conceived all his deeds and words in her heart. (Aquinas, Catena Aurea on Luke, at 2:51, ch. 2, lect. 14.)

Take a look at three things concerning the meditation of the Blessed Virgin Mary:

3.4.1. First, that it was fruitful. What is the fruit of meditation? I say that meditation is the key to the memory of someone who can read and listen to many things, but cannot keep it unless he meditates. (Cf. ST I-II.56.5, obj. 3.) Psalm 119:99: I have understood more than all who taught me, because your testimonies are my meditation. For, just as food does not nourish unless it is first chewed, so you cannot advance in knowledge except by chewing, through frequent meditation, the things that you have heard.

3.4.2. Furthermore, the meditation of the blessed Virgin was complete, because she kept all the words. (Luke 2:19, 51.) A man ought to meditate on all the things he has heard.

3.4.3. Furthermore, the meditation of the blessed Virgin was profound. Some only want to meditate superficially. If you cannot meditate on all things at once, you may meditate another time. Mary kept all the words with her in her heart. (Luke 2:19.) The Psalmist says: I have meditated at night in my heart, and I trained my spirit and kept it focused. (Psalm 77:6.)

There is no doubt that someone who listens open-heartedly, responds prudently, inquires diligently, and meditates with attention will advance much in wisdom. This is the way to advance in wisdom.

4. Now it remains to speak about the progress of his living together with the people. It is true that on the basis of this Gospel passage someone who wishes to do so could well conceive this living together as with subservient people as well as with highly placed people. And since there are few highly placed people here and very many subservient people, we will speak about the subservient people. (In tune with what Thomas just said in section 3.3.2: his words are in proportion with the listener.)

And we must note that if you want to advance in living together with people, you ought to have four characteristics:

(4.1) devotion,

(4.2) purity,

(4.3) humility,

and (4.4) discretion.

4.1. First, I say that if you want to advance in living together with people, you ought to have devotion. Some are only devoted to themselves, that they may live in peace and advance in wisdom, but do not want to reach out to others. Such people can advance in grace with God, but not with people. But Jesus advanced in grace and wisdom with God and the people (Luke 2:52). This is signified in his coming down [to be] with them: Jesus remained in Jerusalem during his time, but he came down when he wanted. (Cf. Luke 2:43, 51. Jesus never did anything against his will; cf. ST III.18 and 19.1–2.) Hence it says in Song of Songs 6:2: my beloved has come down into his garden, that is, the garden of delights. And on the ladder that Jacob saw, he saw the angels of God going up and down; Genesis 28:12. Thus we also should go up by a spiritual progress and go down by devotion to our neighbor. (On loving your neighbor: ST II-II.26.2 and 4–12.)

4.2. Some reach out to others, but too much, even to the point of sinning. (ST II-II.26.4.) That is the reason why Christ came down to Nazareth, (Luke 2:51.) which means “flower,” which stands for purity (cf. Sir 50:8). (Thomas did not know Hebrew; he relies on explanations by Jerome and other Church Fathers. The Hebrew verb nzr means devoting oneself to fasting. A nazir was a man devoted to God who did not shave his hair, did not eat unclean food, and did not drink alcohol (cf. Samson in Judg 13:4–5), whence he was considered pure. A Hebrew word for flower is nitsah, which occurs in Sirach 50:8, where it is connected with purity; cf. Jerome, Book of Interpretations of Hebrew Names, Matthew (CCSL 72:137; PL 23:841); John (CCSL 72:142; PL 23:845).) Therefore, it says in Song of Songs 1:14: our couch is made of flowers. Happy the one whose conscience is free of what stinks or what is scandalous, but holds only the odor of a good name. Thus we read in Sirach 24:17: my flowers are the fruits of honor and honesty: fruits, namely, in merit. Therefore, the Apostle says in Romans 6:22: you have fruit in sanctification. The flowers are in the future homeland (cf. Song 2:10b-13). (Cf. ST I-II.70.1, ad 1.)

4.3. Third, we ought to have humility. (See previous note on humility above (section 3.1). On humility, categorized under the cardinal virtue of temperance (ST II-II.143): ST II-II.161.) As Augustine says: let the proud man blush with shame, because God has become humble. (Augustine, Sermon 123, ch. 1 (PL 38:684); cf. Expositions on the Psalms, on Psalm 18, enarration 2, para. 15 (CCSL 38:112; PL 36:163); enarration 54, para. 13 (CCSL 39:666; PL 36:637). A similar line of reasoning is found in the corpus of ST III.46.3.) Christ was subservient to the people, so that you may be subservient to highly placed people. (Luke 2:51.) Gregory says: he never loses whatever by his progress advances obedience (cf. Phil 2:8). (Cf. Gregory of Nyssa, In illud “Tunc ipse filius” (PG 44:1308C); ST III.47.2.) Before someone arrives at progress in living with people, it is necessary that he be obedient, since obedience leads to what is good (cf. Rom 16:19). And Christ had the ultimate obedience (cf. Heb 5:8–9).

Some obey well in light things, yet not in great things, but Christ was obedient in great things [too]. (Obedience is a very important virtue, not only for a religious. It should not, however, make someone refrain from thinking and taking responsibility: ST II-II.104.3–5.) Hence a gloss on he was obedient to them, (Luke 2:51) says [about his parents]: they were righteous and honest people, though poor and in need of necessary things, as is witnessed for instance by the manger of the child to be adored (cf. Luke 2:7); they sought the physical necessities of life by continual labor, and Christ toiled with them, as Psalm 88:15 reads: I am poor and in labor from my youth. (See also 2 Corinthians 8:9; Basil the Great, Constitutiones monasticae, ch. 4, para. 6 (PG 31:1356D–1357A); cf. ST III.40.3. Voluntary poverty belongs to religious life: ST II-II.186.3, referring to Matthew 19:21.) Many come to study, many want to advance in wisdom, but they do not make an effort to go down, [to reach out,] but only to go up. They are not in Nazareth, but in the foulness of sin. For they do so not in order to become subservient people, but highly placed people. (High ranks in the Church are not to be sought after; cf. ST II-II.185.1. See also Sermon 21, Happy the Man Whose Help Is from You, section 3.2.1; cf. ST II-II.185.1.) But Christ went down to Nazareth, where he was subservient to them. (Luke 2:51.)

4.4. The fourth necessary characteristic is discretion, which is discretion in being obedient. For certain we ought to be obedient to our superiors in those things that do not lead us away from God. Thus St. Peter says in Acts 5:29: we must obey God more than people. (ST II-II.104.5.) Christ had this discretion; in the things that did not lead him away from God he was subservient to them: did you not know, he says in Luke 2:49, that I had to be in these places that are my Father’s? And Psalm 73:28 says: it is good for me to cling to God, namely, in the present through grace (ST I-II.4.7: so external goods are not necessary for our happiness; cf. ST II-II.23.7 and 82.3.) and in the future through glory, which for us and for you, et cetera.