Evening Collation

2.3. A sower went out (Luke 8:5), et cetera. Today we spoke about the seed and about the sower’s double way of going out. It remains now to speak about the sower’s third way of going out, (N.B.: this point was not announced by Thomas at the beginning of the Sermon.) that is, preaching, because a preacher ought to go out from hidden contemplation and go to the public [field] of preaching, (Cf. Aquinas, Commentary on Matthew, at 13:3, ch. 13, lect. 1, n. 1083.)

for a preacher first ought to draw in contemplation what he will pour out later on in preaching. (Contemplari et contemplata aliis tradere (ST II-II.188.6; III.40.1, ad 2; III.40.2, ad 3): the adage of the Ordo Praedicatorum, the Dominicans. Cf. On the Perfection of the Spiritual Life, ch. 21.) Hence it says in Isaiah 12:3–4: with joy you shall draw water, that is, with the joy of contemplation, (Contemplation of the divine things is most delightful: ST I-II.3.5.) from the fountains of the Savior—that is, from divine wisdom (cf. Wis 1:5 [Vg])—and then you will say on that day, after you have drawn: give thanks to the Lord (e.g., Ps 33:2, 106:1), et cetera. This going out is very similar to the Savior’s going out from the secret dwelling place of the Father to the public area of what is visible. (Thus Jesus Christ coming into this world is presented as the model for preachers who contemplate before going out.) Therefore, it says in Song of Songs 7:10: I am here for my beloved, and he is turned towards me, namely, in the hidden realm of contemplation.

There are two things that can turn the soul towards God: devout prayer and contemplation; (Thomas’s theology on prayer in a nutshell is in ST II-II.83; on contemplation: I-II.35.5 and II-II.82.3.) and through internal speech God is turned to the soul. (Cf. Psalm 6:5. As in Psalm 53:7, it is an image that God is listening and that he is favorably disposed towards us, because we have turned wholeheartedly towards him. Cf. Thomas’s exposition of Psalm 90:1 (Ps 89:1 [Vg]) in ST I.13.7, ad 2.) Hence the soul says: my beloved is mine, and I am his (Song 2:16). But will we not always be here? No. (That is, in prayer and contemplation. The answer is “no”; Dominican friars are not contemplative monks. He advocates for what is called a vita mixta: a religious life which is characterized by a balanced combination of action in the world and a rhythm of prayer and contemplation every day. Cf. ST II-II.182.) Therefore, he says: come, my beloved, let us go out in the field (Song 2:10), meaning: the public field of the preaching; let us remain, when we preach, in the country houses (Song 7:11), that is, with the people who are open to the preaching (cf. Luke 10:5–9). Note that when he says let us remain, a particular familiarity of God with the preacher is indicated; let us go out: I by inspiring you, and you by preaching. (As in Mark 16:20; cf. ST II-II.171.1.)

When shall we go out? Let us go out early in the morning to the vineyards; (Song of Songs 7:12.) in the same way Christ went out early in the morning, as we read in the Gospel: he went out most early in the morning to hire workers for his vineyard (Matt 20:1).

We read that Christ went out at three hours, namely, at the third hour early in the morning, at the sixth hour, and at the ninth hour. And Gregory says that the fact that he hired workers early in the morning signifies that he converts boys in the first period of life. (Gregory, Homilies on the Gospels, bk. 1, homily 19, para. 2 (CCSL 141:144–145; PL 76:1155BC); cf. Aquinas, Catena Aurea on Matthew, at 20:16, ch. 20, lect. 1; Commentary on Matthew, at 20:1, ch. 20, lect. 1, n. 1626.) It is said in Ecclesiastes 11:6: sow your seed early in the morning and let your hand not be inactive in the evening. By early in the morning, a young age is signified; by in the evening, old age. Some say that boys must not preach. Against them it says: sow your seed early in the morning. Others say that old men must not preach, because they are hardened. Against them it says: let your hand not be inactive in the evening. Boys as well as old men must preach, because you do not know whether the latter or the former seed comes up, and if both come up it is even better (Eccl 11:6).

You will say: “you must not summon such people nor lead them to religious life, according to a sentence passed by the Lord, who says: you have gone round sea and dry land to make one proselyte (Matt 23:15), et cetera.” (Gerard of Abbeville, “Duplex quaestio,” in Antonianum 22 (1938): q. 1, 196.) May you see that the meaning of this is that some go round sea and dry land to convert others. This is praiseworthy. Thus the Lord says: go into the whole world, preach the Gospel to every creature (Mark 16:15). This was already announced beforehand by Isaiah, who says in 27:6: and they will enter from Jacob with force and fill the face of the earth with seed. (That is, the seed of God’s word: Luke 8:11.)

What is meant by what follows: and you make him a son of Gehenna, twice as bad as yourselves (Matt 23:15)? Concerning whom do we understand this?

It is explained by the saints (These saints are the Doctors of the Church who are believed to be in heaven now. See also ST II-II.189.9, ad 2.) in two ways.

First, concerning the Jews and the scribes. Chrysostom says that it is understood concerning the Jews and the scribes who keep the statutes of the Old Law. (Chrysostom, Homilies on Matthew, homily 72 [73] (PG 58:667–74).) And why do they make [the newly converted proselyte] a son of Gehenna twice as bad as themselves? (Matthew 23:15.) This is not because they have sinned by converting others, but because they led others to sinning by bad examples. (This explanation is clear in the context of Matthew 23:15, where Jesus criticizes the scribes’ and Pharisees’ behavior. Jerome’s exposition, in the following text, is also found in ST II-II.189.9, ad 2, but the emphasis in this homily is on Chrysostom’s interpretation: as a preacher one must give the good example; you have a great responsibility, for people will do as the preacher does (cf. ST I-II.34.1; II.II.33.1 and 3; II-II.187.2).) And why does it say twice as bad as yourselves? (Matthew 23:15.) Chrysostom says that a disciple sins more carelessly when he sees a teacher sinning, and, just as a preacher who gives an example of a bad life is to be condemned, so is the one who gives an example of a good life to be praised. (Chrysostom, Homilies on Matthew, homily 73 [74], para. 1 (PG 58:673); cf. Aquinas, Catena Aurea on Matthew, at 23:15, ch. 23, lect. 5; Quodlibet III, q. 5, a. 1, ad 6.)

Another interpretation with authority is the explanation by Jerome, who says that these words concern the Pharisees and scribes who, being under the Old Law, converted others to circumcision: these sin in a double way, because they let go of the law of Christ (cf. Gal 6:2, 15) and because they want to be circumcised. (Cf. Jerome, Commentary on Matthew, bk. 4, at 23:15 (CCSL 77:214; PL 26:176CD); Aquinas, Catena Aurea on Matthew, at 23:15, ch. 23, lect. 5; Quodlibet III, q. 5, a. 1, obj. 6 and ad 6; Contra retrahentes, ch. 13.)

You will say: “it is good for boys to preach, so that they let go of the secular world and come to Christ in religious life, but it is not good to attract or allure them with temporal benefits, because Scripture says that the Jews are not attracted to the faith by threats, terrors, and benefits. (Cf. Gerard of Abbeville, “Duplex quaestio,” in Antonianum 22 (1938): q. 1, 195.) But Scripture does not say that they cannot be allured by flattery” (cf. Prov 29:5). (Fourth Council of Toledo, in Decretum, ed. Emil Friedberg, Corpus Iuris Canonici 1 (Leipzig: Bernhard Tauchnitz, 1879), Part 1, d. 45, ch. 5, 1.287; Aquinas, Quodlibet III, q. 5, a. 1, obj. 3; Contra retrahentes, cc. 11, 13.)

Twofold is the Covenant, namely, Old and New: under the Old Covenant God promised temporal things, promises which we make to little children who are allured by benefits. Thus he said: if you are willing and listen to me, you will eat the goods of the earth (Isa 1:19). Still some among the people were spiritual, like David, who clung to God because of God, whence he said: yet for me it is good to cling to God (Ps 73:28), (This Psalm is in fact not attributed to David, but to Asaph.) et cetera. Likewise, he said: one thing I have asked from the Lord, for this I long: that I may live in the house of the Lord all the days of my life (Ps 27:4).

Likewise, under the New Covenant there are some perfect people who do not want to be allured by temporal things. Others are imperfect men who are allured also by temporal things. (So Thomas is not saying that the Jews were focused on temporal goods and Christians are not; he rather points at something generally human. After Christ, it still is not an exception for people to be attracted by temporal gain. That is why we need to translate Christ’s wisdom into rules and regulations.) Therefore, regulations are given in the Church, so that they would be led by the hand to come to the liturgy of the hours. Let it not be so that they go [and pray] because of these [temporal] things, but that they become more kind-hearted and lead a happier life. (A regular prayer life leads to insight; see, for example, Psalm 49. Thomas presents here very briefly the purpose of religious life; cf. ST II-II.189.1.)

You will say: “it is allowed to attract boys to religious life, but not to let them take vows.” (Cf. ST II-II.189.5.) Why not? You will say: “because many who had taken vows returned [into the world].” (Cf. Gerard of Abbeville, “Duplex quaestio,” in Antonianum 22 (1938): q. 2, 198; Aquinas, Contra retrahentes, cc. 11, 13.) I then will say what the Apostle says: will the unbelief of those make the faith empty? (Rom 3:3). He says in so many words: No. If someone gives up the religious life, others are not to be bound any less to the religious life. Christ called many disciples, and many returned [into the world] (cf. John 6:66). Philip the Apostle called Simon the magician, and yet he left and went back (Acts 8:9–24). (Cf. Aquinas, Contra retrahentes, ch. 10.)

The net is twofold: the one is that through which some are brought to eternal life, about which we read in John 21:11: the net was full of great fishes. The other one is that through which some are brought to religious life; in this one good and evil people are brought together, the ones who are known beforehand and the ones who are predestined (cf. Matt 20:14). There is a place in the Gospel where we read about this: the Kingdom of heaven is like a dragnet thrown in the sea and gathering fish of every kind (Matt 13:47), et cetera.

You will say: “many have entered and left and remained in the world and became good bishops and good archdeacons.” It cannot be that someone who did not fulfill his vow would be a good bishop. The bishop of Geneva had made a vow about joining religious life, and the Pope says that he cannot have a sound conscience unless he resigns the episcopate and enters religious life. (ST II-II.185.4; cf. II-II.189.2–3 (esp. 189.3, ad 1). If, however, someone is a religious and is created a bishop, he remains a religious: ST II-II.185.8; cf. Contra retrahentes, ch. 13; Innocent III, Liber extravagantium decretalium (Decretales Gregorii IX), bk. 3, tit. 34, c. 10, 2:595.)

3. It is clear what has been said about the seed and the going-out of the sower. It remains that we look at the sowing itself, about which we must say two things:

(3.1) the first is what hinders the sowing;

(3.2) the second is about the fruit of the sowing.

3.1. Concerning the first we must note that there is a triple hindrance for the sowing on behalf of those for whom the seed is sown:

(3.1.1) the first is emptiness of the affection;

(3.1.2) the second, hardness of the heart;

and (3.1.3) the third, fierce concupiscence or cupidity. (Cf. Aquinas, Commentary on Matthew, at 13:3, ch. 13, lect. 1.)

3.1.1. I say the first hindrance for sowing is emptiness (or the vanity) of the affection. Some have a heart so empty and so ready to sin that they immediately consent to sin when it is proposed to them. And about these it says in Psalm 4:3: sons of men, till how long do you, with a heavy heart, love emptiness and do you seek after lies? They are empty and worldly, because they promise things that they cannot fulfill. Such people surrender their seducible heart to every sin. These are signified by the road, where the seed does not bear fruit (Luke 8:5). Isaiah 51:23 reads: you have lain down on the ground, as if your body were a road for travelers. On this road seed cannot bear fruit nor can it prosper. Hence it says in Ezekiel 33:31–32: they hear your words, but do not do them, since they turn them into the song of their own mouth, for they say: “this one blesses, that one curses,” and their heart follows avarice, (On the capital sin of avarice: ST II-II.118. It is even considered the root of all evils; cf. ST II-II.119.2, ad 1.) and you are for them like a musical song that is sung with a pleasing and sweet sound; they hear your words, but do not do them.

Twofold is the danger when seed is sown on the road, (Luke 8:5, 12.) because it is trampled upon and eaten by the birds (Luke 8:5). In this way the seed of God’s word is trampled upon by the bad examples of people who are your companions, and it is eaten up by the evil plans of demons and so the fruit is lost. (Cf. Aquinas, Commentary on Matthew, at 13:4, ch. 13, lect. 1.) Thus it says in Psalm 89:41: all who passed him on the way have plundered him, et cetera.

3.1.2. The second hindrance is on account of the fact that seed does not bear fruit when it is sown over rock. (Luke 8:6, 13.) Rocks are hard and solid things, which are held together on their own terms. Who has no love but for himself has a hard heart, and a hard heart will behave badly in a very young person (Sir 3:27). (For God’s role in this: ST I-II.79.3.) If it is sown in a hard place, the seed does not take root deeply. Thus some take up a good plan, but have a hard heart, and therefore it does not stay with them long. Therefore, the Apostle says: but in accordance with your hardness and your impenitent heart you store up the wrath for yourself for the day of the revelation of the just judgment (Rom 2:5).

3.1.3. The third hindrance that does not allow the seed to bear fruit is concupiscence or cupidity. Someone hears God’s word, places it in his heart, lets it take deep root, and then concupiscence or cupidity of having a thing overpowers it: it puts down whatever man considers good. These sow over thorns (Luke 8:7). Against them the Lord says in Jeremiah 4:3: renew your fallow land, and do not sow over thorns. Those who want to sow remove thorns, and so you ought to remove every concupiscence or cupidity, as the Apostle did, who says: I chastise my body, and I bring it back to servitude (1 Cor 9:27). Passions of the soul are called thorns (cf. 2 Cor 12:7), because, as thorns mutilate the body, so the passions of cupidity mutilate the soul. In Genesis 3:17–18 it says: cursed is the land in view of your work. It will bring forth thorns and thistles for you. This is because of the sin of the first parent.

These are the hindrances for the fruit-bearing of the seed. (It is for these reasons that a preacher must have left “the world” before he starts preaching; cf. ST III.40.3, ad 2, 41.3, ad 1: the preacher must be a good listener, he must have a loving heart, and he must not be swept away by his passions.)

3.2. It comes to pass [in Luke 8:8], however, that the earth in which it is sown is good—and then it produces a triple crop:

(3.2.1) thirty-fold,

(3.2.2) sixty-fold,

and (3.2.3) hundred-fold.

3.2.1. When does it produce a thirty-fold crop? I say that when people hear God’s word, it produces a triple crop. Some are converted, so that they pursue the fruit that [converted people] necessarily bring forth.

This is the thirty-fold crop. Now the number thirty comes from multiplying three by ten: you have faith in the Trinity and the ten commandments of the law, (These two elements are basics of the Christian faith: ST I-II.100.8; II-II.1.1 and 1.5.) as Matthew 19:17 says: if you want to enter into life, follow the commandments. Thus you have produced a thirty-fold crop. And in order to show that the thirty-fold fruit is necessary for salvation, the Lord wanted to be baptized (Cf. ST III.68.7, where Thomas refers to Romans 6:4. Note also that Thomas explains that not being baptized does not necessarily imply that someone is not saved: the disposition of the soul is decisive (ST III.68.2). In the same way, faith is not required for baptism: it is good to be prepared for it, but, after all, faith is God’s gracious gift that comes with the sacrament (ST III.68.8). Since faith can be kindled by the word preached, the preacher has a great responsibility; cf. Catena Aurea on Luke, at 3:23, ch. 3, lect. 8; Bede, On Luke, bk. 1, at 3:23 (CCSL 120:85–86; PL 92:360A).) in his thirtieth year, (ST III.39.3.) and there the whole Trinity appeared: the Father in the voice, the Son in the flesh, and the Holy Spirit in the form of a dove, as Luke records in 3:21–22.

3.2.2. Others go further and convert to the highest state of perfection through a way of penitence (ST I-II.35.8 and II-II.152.3, ad 3. Religious life is the place of penance par excellence: II-II.186.1, obj. 4.) after having committed sins, and thus produce a sixty-fold crop. The number of sixty comes from multiplying six by ten. Six is a perfect number. The six counsels (Christ’s interpretation of the Law in Matthew 5:21–48. The evangelical counsels are not aimed at destroying, but at fulfilling, the Law, including the Commandments (cf. Matt 5:17); they are aimed at a perfect Christian life; cf. ST I.19.12; I-II.100.2; II-II.44.4, obj. 3, and thus they are focused upon in religious life; cf. ST II-II.189.1, obj. 5.) must be added to the ten commandments, and then you will produce a sixty-fold crop.

3.2.3. But what’s more, some produce an even greater crop: they are not so much converted through a way of penitence, but to the state of perfection through a way of innocence, (The innocent is regarded as more perfect than the penitent sinner: ST I.20.4, ad 4.) and they produce a hundred-fold crop. By experience they know that they count to one hundred with the left hand, but with their right hand they already count one hundred. (Cf. Bede, De temporum ratione, ch. 1 (CCSL 123B:270, 49–51; PL 90:297AB).) By the left hand the temporal things are understood, by the right hand the spiritual things (cf. Prov 3:16). Therefore, it is said that the ones that are at the right hand only know spiritual things and nothing about temporal things (cf. Col 3:1–17). They produce a hundred-fold crop. We read in Genesis 26:12 that Isaac sowed in the earth that year and found a hundred-fold.

Ad 3.2.1. In Mark 4:20, it says: thus they make one bear fruit thirty times. A gloss between the lines explains: faith in the Trinity in the hearts of the chosen ones; (Glossa interlinearis, at Mark 4:20, in Glossa ordinaria 5.523; Bede, On Mark, bk. 1, in 4:20 (CCSL 120:484; PL 92:170BC); cf. Aquinas, Catena Aurea on Mark, at 4:20, ch. 4, lect. 1.) and concerning one bears fruit sixty times, a gloss between the lines says: the perfection of a good operation, because the ornamentation of the world is completed in six days; (Glossa interlinearis, at Mark 4:20, in Glossa ordinaria 5.523; Bede, On Mark, bk. 1, in 4:20 (CCSL 120:484; PL 92:170C).) and about one bears fruit a hundred times, it says: a perpetual benediction, because the hundred-fold fruit is transferred from the left hand to the right hand one by one. (Thus he becomes a spiritual person. Glossa interlinearis, at Mark 4:20, in Glossa ordinaria 5.523; Bede, On Mark, bk. 1, in 4:20 (CCSL 120:484; PL 92:170C).)

Likewise it is written in a gloss on Matthew 13:8: thirty refers to marriage; sixty to widows; hundred is someone who is in the right hand already, and the right hand refers to virginity.

And it continues: or the good earth of the martyrs brings forth a hundred-fold crop, either by their abundance of life or their contempt of death; (Martyrs do not despise their lives; cf. ST II-II.124.) the good earth of the virgins, a sixty-fold crop, because of the peacefulness of their way, (So these interpretations of 30, 60, and 100 are not absolute: in one, virginity refers to 100; in another one, to 60.) since they do not fight against the habits of the flesh, for after service in the army usually peace is given to sexagenarians; of the ones who are married a thirty-fold crop, because this is the age of the ones who fight. This is a greater combat, for it is fought in order to avoid being overwhelmed by lust. (In Thomas’s view, someone who lives in marriage has a greater chance to be swept away by feelings of lust (libido) than someone who lives as a religious; for the latter, abstaining from sexual activity becomes a habitus, whereas the former is tempted more seriously, because what starts out as making love can end in pure lust (cf. ST I-II.72.2; II-II.154, 170.1.2; also III.27.3); Glossa interlinearis, at Matthew 13:23, in Glossa ordinaria 5.239; Augustine, Questions on the Gospels, bk. 1, q. 9 (CCSL 44B:13; PL 35:1325–26).)

Ad 3.2.2. Counsels are not given in order to hinder the commandments; a precept of the law is for instance that you do not commit perjury (Lev 19:12). Thus Christ, who advises you not to take an oath (Matt 5:34), causes you to be further away from the possibility of committing perjury. (Taking an oath is discussed in ST II-II.89, perjury in II-II.98.) And the same applies to the other ones. Thus the counsels are safeguards to make sure that the commandments are kept.

Ad 3.2.3. So, accordingly, someone who is in the state of innocence and pursues the state of perfection has a hundred-fold fruit. Hence we read in the Gospel according to Matthew 19:29: everyone who left behind father or mother, et cetera, will receive a hundred-fold—that is, a pile of spiritual goods in the present—and in the future he will possess eternal life. May he guide us to this, et cetera.