Sermon

A light has gone up for the just*. *(Psalm 97:11.)

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. (In the figurative reading of the Old Testament, things and events are seen as referring to the Christ event to come; cf. also the law (ST I-II.101.2; I-II.102.2; I-II.103.3; I-II.104.2) and the Eucharist (ST III.73.6).) 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, (Dawn or daybreak (aurora) announces the coming of the sun. In Scripture the sun is identified with Christ, for example, Matthew 4:16 (citing Isa 9:1), Luke 1:78–79 (ST III.35.8, obj. 3 and ad 3), John 8:12. Traditionally also the “sun of justice” in Malachi 3:20 (4:2) is identified with him.) through which the birth of the Blessed Virgin is prefigured insofar as it concerns the sanctification she brought, (Not only by giving birth to Christ, but also as a great example of a virtuous life, as Thomas expounds in the following in the Sermon; cf. ST III.27.4 and 27.5, ad 2; John of Rupella, Eleven Marian Sermons, sermons 6–7, ed. Killian Lynch (St. Bonaventure, NY: Franciscan Institute, 1961), 51, 58.) 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 grace (Cf. ST III.36.7, s.c.: the star is not one of the ordinary stars in the sky.) has begun. Hence Sedulius (Sedulius: an Italian poet and priest who worked in Greece in the 5th century. These words occur also in a homily by Jerome on the Assumption. It is not really clear which text is older. Apparently Thomas knew the text through Sedulius, who wrote a poem in five books, the “Paschal Song” (Carmen Paschale), on the life of Christ. Some of the verses of this poem became part of the liturgy of the Church. Later on in this homily, Thomas quotes from this work without explicitly referring to it. Cf. Paschasius Radbertus, Letter 9, “On the Assumption of the Holy Virgin Mary,” para. 5 (CCCM 56C:120; PL 30:126D).) 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. (ST III.28 and 29.2.) 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, (Cf. Sequence of the Mass on the feast of Christmas.) 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. (Bernard of Clairvaux, Sermons, “In laudibus Virginis Matris” (Super “Missus est”), homily 2, para. 17 (PL 183:70C). Although we know that stars actually burn up and that planets only reflect the light of a star, the point Thomas makes remains clear. Also, by this figurative interpretation Thomas enforces the argument against astrology, as in ST II-II.95.5.)

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 twig (Thomas is playing on the words virgo (virgin) and virga (twig).) 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. (SCG III.37: the way to ultimate happiness is found in contemplation of God (cf. also ST I-II.38.4), who is “above,” “in heaven.”) 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. (Bernard of Clairvaux, Sermons, “In adventu Domini,” homily 2, para. 4 (PL 183:42D).)

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. (Psalm 97:11.) 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. (Glossa Ordinaria, at Genesis 1:3, 1.8 (PL 113:71); cf. Augustine, Confessions 13.3, para. 4 (CCSL 27:243; CSEL 33:347; PL 32:846); ST I.61.4, s.c.; I.63.5, obj. 2. And yet another interpretation of Genesis 1:3 is found in ST I.32.1, ad 3.) 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, (That is, Christ insofar as he is God; cf. the linguistic rules in ST III.16.1–2.) 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.” (In a univocal generation, the one bringing forth and the one brought forth are of the same nature: a man brings forth a man (in time), and the divine Father brings forth the divine Son (eternal generation), as in “God from God, Light from Light, True God from True God” (cf. ST I.27.1–2). Since Thomas interprets John 8:12 as concerning the divine Son, the speech of generation of the light from Mary must be understood in the same way as that we call Mary the Mother of God; Mary is not God. But since the one Christ has the divine and the human nature, we can and do in fact use words that signify the divine nature (e.g., “Son of God”), and words that signify the human nature (“he died”) for him who is born of Mary, whether we mean Christ insofar as he is God or Christ insofar as he is a man; cf. ST III.16.1–5. Consequently, on the veneration (rather than adoration) of the Mother of God: ST III.25.5.)

Thus those words befit her well: a light has gone up for the just, et cetera. (Psalm 97:11.)

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. (The part “and joy for the upright of heart” is the subject of the Evening Collation and is briefly touched upon in section 2.4.)

2.1. This just one is her father Joachim, as she is his daughter. (Since iusto in Psalm 96:11 (Vg) is masculine and singular, Mary’s mother, St. Ann according to the same tradition, is out of Thomas’s sight.)

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. (Thomas quotes the Salve Regina, but in a slightly different wording: “eia virgo, advocata nostra,” instead of “eia ergo, advocata nostra.” Quite a few names that were originally given to the Holy Spirit were in the course of time also attributed to Mary, for example, advocate, comforter, and counselor.)

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. (On the distinction and the nature of these two: ST II-II.179–182, where Thomas refers several times to Luke 10:38–42, on Martha and Mary (ST II-II.180.8; II-II.182.1–3).) 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; (Psalm 97:11.) 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. (Thomas mentioned three figurae, prefigurations (sections 1.1–3), which may be an allusion to the Trinity, then two arguments based on sayings of Christ (sections 1.4–5), which may refer to his divinity and humanity, and now he adds seven reasons connected with life on earth (sections 1.6–12), which may be a hint at the fullness of life on earth (seven days, virtues, etc.). Together this makes twelve, which seems to be by reason of the twelve lights, stars, in Mary’s crown in Revelation 12:1.) 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.” (Hoogland’s translation has been slightly altered here to correspond better with Bataillon’s Latin text.)

1.6. First, I say that light is the source of joys, because someone who lives on the sea longs for the light (An implicit reference to Ave Maris Stella (also explicitly mentioned later on, in section 1.8) and to Psalm 130:6.) 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, (Jerome, Book of Interpretations of Hebrew Names, Genesis (CCSL 72:67; PL 23:825–26); Romans (CCSL 72:152; PL 23:897–98); Hebrews (CCSL 72:157; PL 23:899–900).) 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]. (Sedulius, The Paschal Song, bk. 2, verse 68 (CSEL 10:48; PL 19:600A).) And she is called “light” because she is without darkness of sin and ignorance. (She was conceived like any human being, but God removed every sin from her in order to make her a dwelling place for himself; cf. ST III.27.1–5.)

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; (Munditia, necessary for living a God-centered life: ST II-II.81.8; II-II.180.2, obj. 2.) the Blessed Virgin is clean through the purity of her virginity (A great virtue, the highest form of chastity (ST II-II.151), also for those who do not live a religious life: ST II-II.152; cf. II-II.186.4.) and narrow through the meticulousness of her religiousness, (Religio: ST II-II.81–91.) as well as upright through the rectitude (Rectitudo: necessary in order to become happy, ST I-II.4.4; cf. I-II.21.1. Being rectus refers to a disposition: just, righteous, upright of heart.) 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, (Isaiah 9:2.) 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. (And in this respect Mary was unique; cf. ST III.27.6, obj. 1.)

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. (Responsory 2, from the First Nocturn (in Matins) of Christmas: hodie per totum mundum melliflui facti sunt.)

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. (Cf. Thomas Cisterciensis, Commentary on the Song of Songs, bk. 9 (PL 206:648D).) In a similar way the fathers in heaven (The patriarchs of the Old Testament who believed, the first of whom was Abraham; cf. ST I-II.102.5, ad 1.) rejoiced in the rising of the Virgin.

Moreover, we call the dawn “aurora,” which is a contraction of “aurea” and “aura,” (It is more likely that the Latin word Aurora is derived from the Greek αὔσος (ausos), Ionic ηFως (æwoes): “daybreak”; “the goddess of the red morning sky”; “the east”; cf. Bede, Commentary on the Song of Songs, bk. 1, ch. 6 (CCSL 119B; PL 91:1081).) “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*. (Bernard of Clairvaux, Sermons, “On the Nativity of the Blessed Virgin Mary” (“De aquaeductu”), para. 6 (PL 183:441B).)

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: (DR: Sirach 24:26–27.) 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. (Cf. Ave Maria, gratia plena: “Hail Mary, full of grace.”) 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. (See note on virginity above in section 1.7.) 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. (See note on the Salve Regina in section 2.3.) 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. (Bernard of Clairvaux, Sermons, “In Dominica infra octavam Assumptionis,” para. 2 (PL 183:430D).)

1.10. Fifth, light is the gracious mother of colors. (Sunlight that breaks apart shows that it contains all colors; at night we do not see colors, not even in the moonlight.) 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: (DR: Sirach 24:24.) I am the mother of beautiful love, of God, that is. Love is a bond of two: (Cf. Isidore, The Etymologies, bk. 8, ch. 2, para. 6 (PL 82:296AB).) it connects us with God and with fear, (Sirach 24:18; DR: Sirach 24:24.) through which we flee from sin. (Cf. ST II-II.7.1, 19, 22.2. Thomas distinguishes between fear as a virtue (fear of God) and as a vice (fear of worldly things, of losing your life: ST II-II.125).) Solomon says: the just one fears and turns away from evil (Prov 14:16). And elsewhere it says, in Sirach 1:21: (DR: Sirach 1:27.) the fear of the Lord drives out sin. And [she is the mother of] acknowledgment, of holy faith, (Cf. ST II-II.7.) that is, as well as of holy hope, (Sirach 24:18; DR: Sirach 24:24. Cf. ST I-II 72.7, obj. 2; II-II 35.4, ad 2.) 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, (In the Roman mythology, it was the Southern wind (Scirocco). It could bring dark clouds and fog as well as scourging heat.) blows, and the odors of it flow into the spiritual gifts of the graces (cf. Song 4:12–16). (Bernard of Clairvaux, Sermons, “On the Nativity of the Blessed Virgin Mary” (“De aquaeductu”), para. 6 (PL 183:441AB).)

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 Militant (Here Mary appears as Lady Wisdom (see also note in section 2.3). The Church Militant is the Church on earth, which is involved in a spiritual warfare against evil spirits and thoughts; she is fighting against the aberrations of heretics; she is trying to win non-Christians for Christ (see also the Evening Collation of the Sermon 13, Someone Made a Great Dinner and Sermon 14, Beware of the False Prophets). Cf. also Sermon 21 (part 3 section 2.1), where St. Martin is presented as the perfect soldier of Christ for the spiritual warfare. Cf. ST II-II.188.3; II-II.188.4, ad 5.)—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. (See note on the Salve Regina above in section 2.3.) 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. (Augustine, Confessions 7.16, para. 22 (PL 32:744; CCSL 27:106; CSEL 33:161); cf. resp. 2 in Matins on the feast of Saint Augustine.) 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.