Sermon

Someone made a (great) dinner (Luke 14:16), et cetera.

Just as the body cannot be maintained without physical refreshment, so also the soul is in need of spiritual refreshment for its maintenance. About this spiritual refreshment Psalm 23:2–3 says: he has led me out unto the water of refreshment. He refreshes my soul. Conspicuously it says unto the water of refreshment, for just as physical refreshment is necessary against a total destruction brought about by taking in natural heat, so the soul is in need of spiritual refreshment because of the heat of concupiscence, which harms us and which hinders the salvation of our souls. Thus spiritual water is necessary because it extinguishes this heat. Physical water cools, but does not nourish (cf. John 4:13); spiritual water, however, cools and nourishes. (Cf. Aquinas, In IV Sent. 8.1.4, resp. 2, ad 2; Commentary on 1 Corinthians, at 11:20, ch. 11, lect. 4, n. 632.) About this water it is said in John 4:14: in someone who drinks from this water, a fountain shall well up of water that is salutary unto eternal life. (In ST II-II.25.5, Thomas advocates that we must take good care of our body, but that the care for the soul is more important, since the soul does not die.)

Concerning this spiritual refreshment the Lord makes a comparison in today’s Gospel. We can see two things:

first, (In the Sermon.) the preparation of this refreshment, where he says, someone made a great dinner**;

second, (In the Evening Collation.) the announcement of the feast when it was prepared, where it says, and he invited many.

Regarding the preparation there are three aspects that must be considered:

first, who this man is who made the dinner;

second, what kind of dinner it is,

third, how big it is.

1. As for the first aspect, I say: we must take a look at who that man is. I say that this man is the Son of God, who is truly a man in view of the truth of the assumed human nature. (Thomas identifies the inviting man with Jesus Christ on account of his humanity; the Latin text reads homo quidam, that is, “someone,” “a certain human being” or “man.”) Thus the Apostle says in Philippians 2:6–7: who, although he was in the form of God, emptied himself, taking the form of a slave, became like the people, and through his way of life was found a man. Jeremiah 17:9 reads: he is a man and who will know him? (Gregory the Great, Homilies on the Gospels, bk. 2, homily 36, para. 2 (CCSL 141:333; PL 76:1266D).) Jesus says in Luke 14:16: someone or a certain man, as if he says: some particular things are in him that are not in others. For he is a distinct man, since he has (1.1) the fullness of divinity, (1.2) the fullness of truth, (Cf. Colossians 2:9.) and (1.3) the fullness of grace. (Christ was a true man, but because of the hypostatic union he had certain qualities which other people do not have; cf. ST III.7; John 1:14.)

1.1. First, I say: [the man] Christ had the fullness of divinity. (John 1:14; cf. ST III.7.9–10; from the very beginning of his conception: ST III.7.12, 34.1.) Other people are called gods, but only in the sense that they take part; (In Psalm 82:6; cf. ST II-II.85.2, ad 1; III.16.1, as it is said in John 1:16.) this man, however, is the true God. (ST III.16.2; cf. John 10:34–36; Aquinas, Commentary on John, at 10:35, ch. 10, lect. 6, n. 1460.)

1.2. Furthermore, other people know a little about the truth, but this man had the fullest knowledge, not only according to his divinity, but according to his humanity [as well]. (ST III.9–12, esp. III.9.1–4.) For in him are all hidden treasures of wisdom and knowledge (Col 2:3).

1.3. Moreover, others had some grace—some the grace of eloquence, others the grace of wisdom, because there are varieties of graces (1 Cor 12:4)—but Christ had the fullness of grace. Therefore, the Apostle says in Colossians 1:19: it was pleasing that in him all fullness dwelt. (Cf. Aquinas, Commentary on 1 Corinthians, at 1:19, ch. 1, lect. 3, n. 50.)

John 1:14 speaks about the fullness of divinity, of truth, and of grace that was in Christ: we have seen his glory, a glory as of the Father’s only Son in view of the fullness of divinity; it says full of grace (Scripture also speaks of John the Baptist (Luke 1:15), Mary (Luke 1:28), Stephen (Acts 6:8), and the addressees in Ephesians 3:19 as being full of grace. But they have it because they have received it at a certain point in their lives, from the fullness of Christ (Jonn 1:16, Eph 4:7; cf. ST III.7.10); participative, as Thomas says in 1.1. Thus only Jesus Christ has the fullness of grace for as full as grace is: his grace has no end (ST III.7.11), whereas others are full of grace, or rather, filled with grace insofar as a limited human being can contain it.) in view of the fullness of grace; and of truth is added, referring to the fullness of truth that was in Christ. (For all truth is from God: ST I.16.5; cf. John 14:6.) Now it is clear who that man is.

2. As for the second aspect, we must look at what kind of dinner it is that this man has prepared. I say that he has made a triple spiritual refreshment: (2.1) one has to do with the sacrament, (2.2) another with the intellect, and (2.3) a third with our affection.

2.1. First, I say: that a man made a dinner refers to the sacrament. (For the Eucharist as a spiritual refreshment: ST III.84.6.) We understand what is said in Sirach 29:26 (DR: Sirach 29:32–33.) as concerning this sacramental refreshment: come over, stranger, and set the table and give what you have in your hand to the others to eat. Christ is a stranger in the world: though the world was made through him (John 1:3), still it has not known him (John 1:10). He came into the world as if he were a foreigner (cf. John 1:26, 9:29). He has set the sacramental table, and what he had in his hand, that is, in accordance with the power that was given to him by the Father (cf. Matt 28:18), he has given to the others to eat (cf. Isa 58:7), namely, to the believers. Christ has established this refreshment insofar as he had the fullness of grace. This refreshment contains the early meal as well as the dinner; the early meal is the sacramental refreshment in the Old Testament; (ST I-II.102.5.) dinner, the one in the New Testament.

We understand that the Gospel speaks about the sacramental refreshment of the early meal as referring to the Old Testament: behold, my early meal is ready; bulls and the fattened animals are slaughtered (Matt 22:4). After all, in the Old Testament slaughtered bulls were offered, according to the letter. The early meal takes place in the first part of the day; likewise, in the Old Testament the feast of the sacramental refreshment took place under the first law, as bulls and fattened animals were killed and offered to the Lord. (The Old Testament sacrifices are prefigurations of the sacrifice of Jesus Christ: ST III.75.1. For the four senses of Scripture texts (literal, spiritual, allegorical, anagogical), see ST I.1.10.)

Since an early meal was made, it was becoming (Decens indicates a certain beauty (the verb deceo is, for instance, also used for clothes that look good on someone), harmony, and order—instead of hard evidence. God in his wisdom orders the whole of creation and has planned (from eternity) our salvation history.) that also a dinner would be made. We read about this meal in Matthew 26:26: while the disciples were eating, (In the evening; cf. Matthew 26:20; so the Eucharist is the dinner, the evening meal.) the Lord took bread and broke it and gave it to his disciples and said: ‘eat and drink; this is my body.’ (Cf. Aquinas, Office of Corpus Christi, resp. 5 in Matins.) To an early meal people from outside are very welcome, but only relatives and close friends and the people with whom one lives (cf. Eph 2:19) come to a dinner. Job 31:31 reads: if the men of my tent never said: ‘who shall give us of his meats, that we may be sated?’ (Cf. Aquinas, Office of Corpus Christi, resp. 5 in Matins.) as if he says: only relatives and close friends are admitted.

2.1: 3. See that this dinner was great and in what way it was great. (Thomas announced the greatness (magnitudo) of the meal as a separate point, but he discusses it as an aspect of 2.1, 2.2, and 2.3: the sacramental, intellectual, and affectionate meal are all great in their own way.) I say that the dinner is called “great” because (3.1) of the magnificent provision, because of (3.2) the greatness of the delight in taste, and (3.3) because it results in a great virtue. These characteristics were in that refreshment. Hence it was great.

2.1: 3.1. If you seek what the provision of this dinner was, you would find out that it was a magnificent provision. Psalm 78:24: he has given them bread prepared from heaven; a man has eaten angels’ bread. (Cf. Psalm 78:24–25; Wisdom 16:20; Aquinas, Office of Corpus Christi, resp. in Terce; antiphon for the Magnificat.)

If someone wants to praise a meal well, he praises it in two ways: by reason of the place where it comes from, and by reason of the dignity of the ones who eat it.

By reason of the place when it is said: “this wine comes from such-and-such a place,” namely, where usually precious grapes grow.

In the same way a wine is praised for the dignity of the consumers when it is said: “this is the wine of which a king drinks.” Because of this the psalmist, intending to describe the great provision of the dinner, first describes it in view of its place [of origin] when he says: he has given them bread from heaven (Ps 78:24).

Where did it come from? From heaven. Believe the Bread, who says: I am the living bread that came down from heaven, (John 6:41), (See ST III on the Eucharist (especially in 79–80). Cf. John 6:51; Aquinas, Office of Corpus Christi, antiphon for the Benedictus, in Lauds.) that is: by taking on our weakness according to his divinity, not by abandoning the height of heaven. (Coming down from heaven means neither that he is not in heaven any more nor that he was not on earth before; cf. ST I.43.1.)

Likewise, that food is described as being precious by reason of the dignity of the consumers, because the greatest are refreshed by it, namely, the angels who are refreshed by the Word of God. This food is set out before you in the dinner. So the dinner is great because of the magnificent provision.

2.1: 3.2. But if expensive foods are placed in front of you that are not pleasant to eat, they are not considered great. Because of this, the dinner is described subsequently as great because of its greatly delightful taste. As it says in the book of Wisdom 16:20: you have bestowed on them bread prepared from heaven; it contains every delight and sweetness of taste. Delight is caused by three things: (3.2.1) by the memory of things past, (3.2.2) by the hope of future things, and (3.2.3) by the experience of things present. Well, all three delights are in this dinner.

2.1: 3.2.1. If you consider things past, the memory of them is delightful. What is more delightful than to call to mind that man is redeemed by the blood of Christ? (Cf. 1 Peter 1:19. The memory of a fact or event in the past can as such already be consoling. But here Thomas points to an event in the past that is prolific for us for the present and the future: thus we can live as free human beings now and we will enjoy eternal happiness in the hereafter; cf. ST I-II.32.3.) In Lamentations, we read: remember my poverty, et cetera (Lam 3:19). And in the Gospel: do this in memory of me (Luke 22:19). (Cf. Aquinas, Office of Corpus Christi, resp. 6, in Matins.) And the Apostle calls to mind: whenever you do this, you proclaim (That is: call to mind, remember (recordor, memoror), for yourself and for others.) the death of the Lord (1 Cor 11:25–26). (Cf. Mass of Corpus Christi, epistle.)

2.1: 3.2.2. Moreover, in this dinner is a great delight because of the hope of things to come. (Hope, like memory, generates delight; cf. ST I-II.32.3.) For this sacramental refreshment is a sign that announces things to come, (It is a sign and more than a sign; cf. ST III.75.1.) and it gives us hope of future happiness. (Hope can be one of the principal passions of the soul (ST I-II.25.3–4; I-II.40) and a theological virtue (ST I-II.62; II-II.17–22).) Therefore, we read in the Gospel: unless you eat the flesh of the Son of man and drink his blood, there is no life in you (John 6:54).

2.1: 3.2.3. Even more, this refreshment is the greatest delight if you focus your attention on what is present: the thing signified that is contained [in it] and the thing signified that is not contained [in it]. The thing signified that is contained [in it] is the body of Christ. (Thomas speaks of the real presence (praesentia realis) in the sacrament of the Eucharist; cf. ST III.75–76; III.80.4, resp. Since this bread and wine have really and truly been changed into Christ, we should eat and drink with joy: Ecclesiastes 9:7.) Man truly ought to boast of having the body of Christ in him, for there is no other nation so great that has gods who are so close as our God is close to us (Deut 4:7). (Also through baptism: Galatians 2:20; cf. ST III.69.5; cf. Aquinas, Office of Corpus Christi, resp. 7, in Matins.)

Just as delightful is the thing signified that is present and is not contained [in it]: the unity of the Church. (ST III.73.4, resp.) What is more joyful than this unity? Psalm 133:1: behold how good and how joyful it is for brothers to dwell together in unity. (An implicit reference to the corpus mysticum Christi. 1 Corinthians 12.27: you are the body of Christ and each one of you is a member of it (cf. ST III.8.1, 49.1). This body is one: unitas, which is stronger than unio (ST II-II.25.4): 1 Corinthians 10:17 (cf. ST III.67.2, 73.2).) Thus this dinner has the greatest delight whether you focus on the past or the present or the future.

2.1: 3.3. Third, this dinner is great because it results in a great virtue [or strength], for it unites us with God and makes us live in God. Thus it says in John 6:55: someone who eats my flesh and drinks my blood, et cetera (6:57), remains in me, (Cf. Aquinas, Office of Corpus Christi, resp. 7, in Matins.) that is, through faith and love, (Cf. ST III.75.1.) and I in him, namely, through grace and the sacrament. (As in 1 John 2:14; cf. ST III.62; III.79.1.) But if God is in us and we are in him, we ought not fear anything. (Here is meant fear (timor) as one of the principal passions of the soul (ST I-II.25.4, I.41–45), which is a sign of a lack of faith and trust. For fear as a virtue, fear of the Lord, see: ST II-II.7.1; II-II.19.) As we read in Job 17:3: place me next to you, and let anyone’s hand fight against me. And in Psalm 23:5: you have prepared a table for me in the sight of my enemies. (Cf. Aquinas, Office of Corpus Christi, antiphon 5, in Matins.)

Now something is made one out of two: a less noble thing follows the movement of a predominant thing. So it is necessary that the soul that is united with God follow God (cf. Eph 5:1). Therefore, it must not fear anything, since God is in us through the sacrament. (In ST III.63.1–3 Thomas speaks of a sacramental character which provides the recipient with spiritual power. It brings the recipient to a virtuous way of life through which he honors God.) In the strength of this food Elijah walked to the mountain of the Lord, Horeb (1 Kgs 19:8). (Cf. Aquinas, Office of Corpus Christi, reading and resp. 3, in Matins.) If we are worthy of this food, it will lead us to eternal life. Happy, therefore, those who are worthy to taste this food, but unhappy those who taste of it although they are not worthy of it, for they eat judgment on themselves (1 Cor 11:29). This, then, is the sacramental refreshment.

2.2. Another refreshment is the intellectual one, which pertains to the intellect. This refreshment is prepared for us by Christ insofar as it is full of truth. (Cf. ST III.78.5.) Hence the uncreated Wisdom says in Proverbs 9:2: Wisdom has mixed the wine and prepared a table, (Cf. Aquinas, Office of Corpus Christi, antiphon 1, in Lauds.) and has sent out an invitation saying: come and eat my bread and drink the wine that I have mixed for you; leave your foolishness and live, and walk in the ways of prudence (Prov 9:5–6). (Cf. Aquinas, Office of Corpus Christi, resp., in First Vespers.)

The Wisdom of God is Christ (cf. 1 Cor 1:24). He has mixed the wine, that is, the dogma (Thomas uses the term dogma here (dogma sapientiae spiritualis, spiritualia dogmata, dogma sapientiae) in contrast with the term doctrina, used in the next paragraph for the teachings of the philosophers (doctrina philosophorum). A dogma is in the usual sense of the word an infallible teaching of the Church as the formulation of revealed truth.) of the spiritual wisdom: that wine was so strong that man could not tolerate it unless it were mixed, and so he has mitigated it when he put out the spiritual dogmas. (In ST III.42.3 Thomas expounds that Christ used parables for those who could not understand his spiritual teachings (cf. Matt 13:10–11). Thomas refers in this context to Numbers 4:5, where the Levites cover the Ark when the Israelites break the camp.) He has placed a table, meaning: the whole creation. The dogma of wisdom is called bread and wine: bread so that we may keep our footing, and wine which makes joyful (Ps 104:15) and sets ablaze (cf. Acts 2:13). (Bread belongs to our daily food, that we may live (cf. ST III.74.1 Primo); joy belongs to a Christian life (ST II-II.28) and is one of the effects of devotion (ST II-II.82.4).)

In this refreshment we find the early meal and the dinner. The early meal consists of the teaching of the philosophers. This is pointed out in the prophet Habakkuk where we read that he made a meal for the reapers in the field (Dan 14:33). The reapers are the philosophers who gather the crops from the field, that is: the truths from creation. Hence we read in Romans 1:20: God’s invisible eternal power and divinity have been understood through the things that were made.

The dinner is the refreshment of Sacred Scripture. Thus it says in Revelation 3:20: if someone opens for me, I will enter his house and have dinner with him. This is the difference between the teaching of Sacred Scripture and that of philosophy: the teaching of philosophy is from creation, but the teaching of Sacred Scripture is from inspiration. (So both are about the truth, but philosophy is about a lower truth, and thus it is a lower science. In his days there was a fierce debate between theologians and some philosophers who were influenced by the thoughts of Averroes (1126–1198 AD). The latter came to the conclusion that faith and reason were incompatible. These philosophers taught things that were incompatible with aspects of the Catholic faith (e.g., creation as an event “in the beginning” [in principio] and “from nothing” [ex nihilo] [ST I.44 and 46], and the resurrection of the body [ST III.53–54; SCG IV.79–89]). We see this discussion reflected, for instance, in ST I.1.1, and II-II.1.1: The first truth from which all other truths are derived can only be known in faith through revelation.) Therefore, he says: if someone opens for me, I will enter his house, namely, through the inspiration of the Holy Spirit. Thus we read in John 16:12: when he comes, that Spirit of truth, he will teach you every truth. Sacred Scripture is called a “dinner,” because it is given for relatives (cf. 1 John 3:1) and close friends (cf. John 15:15). Hence it says in Proverbs 31:15, concerning the wife: she gives game to the ones who live in the house and ordinary food to her servants.

2.2: 3. This dinner is great since it has three characteristics, mentioned above.

2.2: 3.1. First, it is great because of the greatness of the splendor of the provision, for it is taken from the best things (cf. Isa 25:6). Hence Wisdom says: hear me, for I will speak about great things (Prov 8:6). They are great, because they exceed every sense. As we read in Sirach 3:25: many things that are above the senses of people have been shown to you. (This text is cited in the opening question of the first part of the Summa: whether it is necessary to have another doctrine than the philosophical disciplines (ST I.1.1); likewise in the context of our salvation: whether believing something beyond natural reason is necessary for salvation (ST II-II 2.3, obj. 3).) These are useful things, as the Lord says in Exodus: I am the Lord, who teaches you useful things, leading you in the way in which you walk (Isa 48:17). Other sciences do not lead you on the way. (Other sciences, practical as well as speculative, are by no means useless according to Thomas, but in view of the ultimate end of our life they cannot compete with the science which we receive from God through revelation: Scripture and tradition, which contain the Sacra Doctrina (cf. ST I.1.1–3 and 5). Therefore, these other sciences must be seen and practiced in the light of the highest science.)

2.2: 3.2. Likewise, this dinner is great because of the greatness of the delight in taste. After all, there is sweetness to the highest extent in the words of Sacred Scripture, as Psalm 119:103 says: how sweet to my throat is what you say, sweeter than honey in my mouth. Its sweetness is above the sweetness of every other science. For a consideration is called delightful in two ways: either because of the thing considered or because of the consideration itself. (Cf. Aquinas, Commentary on the Nicomachean Ethics, bk. 10, lect. 10, n. 2092.) A demonstration concerning a triangle (It seems that Thomas refers to Euclid’s Elements (around 300 BC), in which Euclid formulates a comprehensive mathematical theory (which has never lost its significance).) is not delightful because of the thing demonstrated—since no one really cares about a triangle—but it is delightful because of the consideration itself, which befits the intellect. But when the consideration is about a thing that is loved, and with this also the consideration itself is delightful, then it is perfectly delightful. This is the case in Sacred Scripture, since in it there is not only delight about getting to know the truth, but it even concerns beloved things. (Thus Sacred Doctrine must not only be a matter of the intellect; a theologian must be involved, heart and soul; a theologian must be someone of faith, for theology is not without engagement; cf. ST I.1.4, obj. 1 where Thomas cites James 1:22 (be doers of the word, not only listeners). See also paragraph 2.3.) Thus Augustine says in Confessions: other writings do not have the features of this devotion, the tears of confession, the pledge (There are two words for “pledge” in Latin: one is pignus, which is given for an entrusted thing; when it is returned, the state of pledge is abolished. The other term, arra, which Augustine uses here, is something given in confidence, first in part, so that it may be made full or given to the full in the future (although in Eph 1:14, pignus is used with the meaning of arra).) of the Holy Spirit, (Augustine, Confessions 7.21, para. 27 (CCSL 27:111; CSEL 33:168; PL 32:748).) and other things that he mentions there. So the refreshment of Sacred Scripture is great because of the greatness of the abundance in provision and because of the greatness of the delight in taste.

2.2: 3.3. Third, because of the greatness in effect. What is the effect of it? I say that it gives life, as Saint Peter says: Lord, to whom shall we go? You have the words of everlasting life (John 6:68). By means of words people are brought to the faith, through which they live and are incited to love (cf. Luke 10:28). Hence it says in Sirach 15:3: she [Wisdom] fed him with the bread of life and of understanding and made him drink the water of the wisdom of salvation [and took him up to her close relatives]. (Cf. Aquinas, Office of Corpus Christi, resp. 8, in Matins.)

2.3. Third, Christ prepared for us a refreshment that pertains to our affection. Thus we read in Song of Songs 5:1: eat, my friends! that is, here and now, through grace, and get drunk, my dear! that is, in the future, through glory. (In ST III.79.1, obj. 2, Thomas uses this verse to speak about the Eucharist as a spiritual refreshment for the soul.) Christ makes this refreshment for us insofar as he has the fullness of divinity, as Psalm 84:12 reads: the Lord will give grace and glory. (Cited in this context in ST I-II.7.1 and 62.1, obj. 3 (necessity of the sacraments); cf. ST I-II.108.1; II-II.183.2; III.19.4, obj. 2; III.26.2, ad 1. This leads to happiness, according to Psalm 84:13.)

In this refreshment is the early meal of grace, namely, in the present. The Lord calls us to this early meal in John 21:12, where he says: come and take breakfast. (Prandeo: this meal takes place in the morning; cf. John 21:4.)

We expect the dinner of this refreshment in the future, which will be in glory. Therefore, it says in Revelation 19:9: happy those who are called to the wedding feast of the Lamb. This is the dinner to which no one is called unless he is a worthy member of the household. Thus we read in Isaiah 65:13: my servants will eat, but you will be hungry. (It may seem that Thomas is excluding people here. But in the Evening Collation, he will point out how everybody ought to be made worthy, in accordance with Luke 14:21–23.)

2.3: 3. This dinner is greater than other ones because of the three characteristics already mentioned.

2.3: 3.1. First, because of the great splendor of the provision. The greatness of the provision is found in the fact that man would sit at the table of God. Someone who sits at the king’s table has a splendid provision. In Luke 22:29–30 it is said: I have given you a place, et cetera, so that you may eat and drink at my table, et cetera. Does he have a tangible table then? Certainly not! God’s refreshment is joy (cf. Ps 43:4). But about what does Christ rejoice? Surely about himself, for he would not be happy unless he would rejoice about himself. (Our ultimate happiness is found in God (cf. ST I-II.2.8, 3.1). Since Christ as a human being is full of God, and as God is the fullness of God, he therefore rejoices in himself. The image of indulgence in navel-gazing is not what is meant; Thomas tries to formulate the mystery of the fullness of Christ’s happiness and joy.) Then he will bring to pass that they see him by essence (1 John 3:2) and thus they will rejoice in him. Job 22:26 reads: then you will be full of delights because of the Almighty. (In ST I.42.6, Thomas speaks of the almightiness of the divine Son (here he shows the consequences of the steps taken in the preceding article); in ST III.13, he contemplates the almightiness of the Son’s human soul (where he shows the consequences in regard to this subject of the faith in the true humanity of Christ).) Which food is more precious than God? Surely none. (Cf. John 4:34 (in ST I-II.69.2, obj. 3). Also: Wisdom 7:9 (in ST I-II.2.6); Proverbs 3:15 (in ST II-II.100.1).)

2.3: 3.2. If someone tries to find out how great the delight in taste is, his seeking is redundant. For everything (of this meal) is delightful. Something is delightful insofar as it is good or insofar as it appears to be good. (Cf. ST I.5.6.) But if minor good things or things that participate in the good are already delightful, then how great a delight is caused by that thing whose goodness is infinite. (Which is God; cf. ST I.6.2–3 and 7.1, from whom all good things come. Everything that is, participates insofar as it is good in God’s infinite goodness; cf. ST I.6.4; I.7.1.) As we read in Psalm 16:11: the delights in your right hand are till the end, and Psalm 31:20: how great the multitude of your sweetness, Lord. (Cf. Aquinas, Commentary on the Psalms, at Psalm 30:20, n. 288: et ideo dicit, quam magna multitudo, superexcedens secundum magnitudinem, infinite a nobis incomprehensibilis, “and so he says, O how great is the multitude of your sweetness, O Lord, superexceeding in greatness, infinitely incomprehensible to us.”)

2.3: 3.3. Third, this dinner is great because of the greatness of the virtue [or strength] in its effect, for it contains the eternity of life (cf. John 6:50–51); the rejoicing saints will never be deficient in it. Psalm 22:27a reads: the poor will eat and be satisfied, et cetera. The poor will eat—and who are the poor? Surely the poor in spirit, since we read in Matthew 5:3: happy are the poor in spirit for the Kingdom of heaven is theirs. (Cf. Aquinas, Commentary on Matthew, at 5:3, ch. 5, lect. 2, nn. 415–18.) Or the poor are the humble, or the poor in will (cf. Ps 40:9), namely, those who have riches but despise them. (Cf. Aquinas, Commentary on the Psalms, at Psalm 21:27, n. 197.) These come to the dinner, whereas the ones whose mind is set on temporal things do not come (cf. Luke 14:18–20). Thus we read in the Gospel: happy those who hunger and thirst for justice, for they will be satisfied (Matt 5:6). And [the Psalm continues]: they who seek him will praise the Lord (Ps 22:27b). Augustine says: we will see, we will love, and we will praise. (Augustine, City of God 22.30 (CCSL 48:866; CSEL 40.2:670; PL 41:804).) Their hearts will live forever and ever—not just a physical life, but a life of the soul, a life that is united with God. (Psalm 22:26; cf. ST I.12.4, s.c. and 6, on eternal life (which consists in the vision of the divine essence); cf. ST I-II.11 and 104.4, on the enjoyment of God; and ST I-II.5.4 on the difference between imperfect happiness in this life and perfect, eternal happiness after life on earth.) May we be found worthy of this by him who with the Father, et cetera.