Evening Collation

Blessed is the people whose God is the Lord.

Concerning that glorious assembly of the saints, whose feast we celebrate today, we have spoken of the dignity of the saints, and of their rightness. On account of the shortness of time (remaining to us), something needs to be said of their condition, which is designated by the name people. What is meant by people? Augustine introduces a definition of this kind of people (in his work) The City of God, Book 19, Chapter 31: The people are an assembly of the multitude united together by the consensus of law in the association of utility. According to this, consider that three things can be understood by the name people, (namely) a numerous multitude, an ordered distinction, and a harmonious unity.

First, I say, that a numerous multitude is required for a people, because one or two do not make a people. Do these people not constitute a multitude? Indeed they do. Whence, in today's epistle (Revelation 7:9, it says) I saw a great multitude which no man could number. This belongs to the dignity of a king, and most especially of that king who has a great people. Whence, (it is said) at Proverbs 14:28, In the multitude of people is the dignity of the king. And Boethius says that a king is glorified on account of the multitude of (his) citizens. The earth is nothing in comparison to the heavens. Dionysius says in his book Concerning the Heavenly Hierarchy, Chapter 14, that a multitude of material things is nothing in relation to (a multitude) of spiritual things. And of the Lord it is said that a million used to minister to him; and one billion used to assist him, and thereafter, the multitude of all the saints < . . . > In the third book of Kings (4:20 it is said), Juda and Israel were innumerable, as the sand of the sea in multitude: eating and drinking, and rejoicing. Only God knows the multitude of the saints, (as) Psalm 146:4 (states), Who telleth the number of the stars. The multitude, therefore, of the people refers to the dignity of the king.

Likewise, it refers to enjoyment. Man is of a corruptible nature. The multitude of people refers to the greatness of joy. Whence (it is said at) Isaiah 22:2, Full of clamor . . . a joyous city.

Likewise, a numerous multitude refers to our safety. There are many saints with us. Whence in the book of Judges 5:20 (it states), The stars remaining in their order and courses fought against Sisara, that is, against the devil. And Helisaeus said to his son at 4 Kings 6:16, Fear not: for there are more with us than with them. Therefore, the multitude of the saints in (their) homeland is (referred) to the saints according to (their) joy, to God with respect to (His) honor, and to us according to (our) safety.

(Lastly,) we must speak of the election of the saints. The distinction of the saints according to (our) knowledge is treated of in the epistle (of today's readings). But this diversity is in the world, not in heaven. Whence, the Apostle (states at) Colossians 3:11, Where there is neither Gentile nor Jew . . . Barbarian nor Scythian. And (there is also what) Saint Peter (says at) Acts 10:35, But in every nation, he that feareth God, and worketh justice, is acceptable to him.

Therefore, in the Gospel a difference among the saints is declared to us, which difference will be in the homeland among the glorified people.

Some kings are given over to us. The truth is that all the saints rule with God, but the Apostles rule particularly. Whence (it is said) in Luke 22:29, And I dispose to you, as my Father hath disposed to me, a kingdom and just as they have been leaders of the Church, so too in the homeland do they have a kingly dignity. And how did they obtain this rule? Surely through poverty. Some (however) acquire a kingdom through their wealth. Let us listen to Peter who speaks of the acquisition of the kingdom (at) Matthew 19:27, Behold, he said, we have left all things. And the Lord said (at) Matthew 5:3, Blessed are the poor in spirit: for theirs is the kingdom of heaven.

There are new scholars who deny what (Peter and Our Lord) say. They say that virtue consists in a mean. Thus to renounce all things (including) virginity does not belong to virtue's description, because (this renunciation does) not consist in a mean (between two extremes). (In response to this, we should note that) the Philosopher says, The inexperienced easily declare (after) considering too little. Now, it is not necessary (for virtue to consist) in a mean according to quantity, but (rather) according to right reason. The Philosopher says in the fourth book of the Nichomachean Ethics, (IV. 3. 1123b13-14) that The magnanimous man holds an extreme in extension but a mean in appropriateness, for he thinks himself deserving in accord with his worth. Philosophers have given up all their possessions and have lived moderately so that they might devote themselves to philosophy. If this occurred among the Gentiles, it ought well to occur among Christians. But if a man desires to be temperate when (his) wife asks what is owed (to her), this would be vicious; but in virginity is the greatest virtue. Therefore, the Apostles have acquired the kingdom by poverty.

We find the victorious martyrs who by faith conquered kingdoms (Hebrews 11:33), and these blessed people are meek, because neither murmuring nor complaints resound (from them). Concerning these people, it is said in the Gospel of Matthew 5:4, Blessed are the meek: for they shall possess the land.

Furthermore, we find some of these living in solitude. For example, there are the holy confessors who used to mourn while in the world and carried out great penance. You have seen Anthony and Benedict who lived in tears and great and strict penance. In this way they are (now) in joy and consolation. Whence (it is said) in the Gospel of Matthew 5:5, They shall be comforted.

Furthermore, we find in heaven the most just of judges, namely the prophets who proclaimed justice. These people were hungering for justice. So, in this way they have been filled. Whence (it is said) in the Gospel of Matthew 5:6, Blessed are they that hunger and thirst after justice: for they shall have their fill.

Furthermore, in (our) homeland we find the assembly of the patriarchs, who used to insist upon works of mercy, and in these the dignity of receiving others is still observed in heaven. Whence Abraham, who used to receive everyone into his hospitality, even the angels, (as is recounted in) Genesis 18:3, has the dignity of receiving everyone into his bosom in heaven: Hebrews 13:2, And hospitality do not forget. Abraham received into his own bosom all the elect. Whence it is said in Matthew 8:11, Many shall come from the east and the west, and shall sit down (in the bosom of) Abraham, and with Isaac, and Jacob. Concerning these it is spoken in Ecclesiasticus 44:10, But these were men of mercy, whose goodly deeds have not failed.

Furthermore, in (our) homeland we find the assembly of the virgins who have observed purity. This is the spotless offspring. Concerning these it is said in the Gospel of Matthew 5:8, Blessed are the clean of heart: for they shall see God.

Likewise, we find in (our) homeland the choir of angels who aspire after peace; of these (it is written) in the Gospel of Matthew 5:9, Blessed are the peacemakers: for they shall be called the children of God.

In this way, (then,) it is clear how the poor acquire the kingdom, the meek the land, the mourning comfort, those hungering for justice their fill, the merciful mercy, the clean of heart the vision of God, and the peacemakers are called the children of God. Let (my sermon) guide us to that fellowship which is with the Father, Son and Holy Spirit, one God forever and ever. Amen.