Evening Collation

We continue with the progress of St. Martin to happiness, where it says [in the Psalm]: he has set his heart on ascending (Ps 83:6). Whoever wants to ascend to some high state must ascend little by little. Because St. Martin realized that he ought to ascend from the low state of misery to a high state, he prepared for himself the upward steps towards happiness. Well, in regard to St. Martin, we can consider a threefold ascent.

The first is by means of the sacrament of regeneration;

the second is according to the state;

and the third is according to merit.

1. First, I say that St. Martin has prepared for himself the ascent by means of the sacrament of regeneration. (Which is baptism: John 3:3–5; cf. ST III.66.1, obj. 1; 66.3; 67.3; 68.2, obj. 1. See Sulpicius Severus, On the Life of St. Martin, bk. 1, ch. 3 (CSEL 1:113; SC 133:258; PL 20:162C); in the liturgy of the Dominican Order at the fifth reading of Matins (Rome, Santa Sabina AGOP XIV L 1, f. 222va).) And anyone on whom this benefaction of being regenerated in Christ is conferred, does not go up a little step. The Apostle says in Galatians 3:27: all who are baptized in Christ, you are clothed with Christ. It is not a little thing to be clothed with Christ and to be strengthened by him. (The effects of baptism: ST III.69.1–8.) Song of Songs 4:2 says about this ascent: your teeth are like a shorn flock. Hairs are sins: (Note that we still associate a baby’s skin with innocence and that in cartoons “the bad guys” are often the unshaven: a villain’s face.) the shorn flock that ascends from the bath consists of those who have been cleansed from sin through Baptism, and these ascend. This is signified in Matthew 3:16, where it says that Christ after being baptized ascended from the waters. St. Martin has thought much about how he could arrive at that benefaction, and later on he has carefully thought about how he could keep himself clean, free from sin.

2. The second ascent pertains to the state. Hence it says in Exodus 24:1: the Lord said to Moses: ‘Go up the mountain, you and the seventy elders of the house of Israel.’ The Lord said that the others should stay down and that only Moses should ascend; ordinary people do not ascend, because they do not reach for the state of highness. The elders ascended a little bit, but only Moses went up [all the way] onto the mountain (Exod 24:1–2). There are different states. If we consider the ascent of St. Martin in this respect, I say that he has ascended in three ways:

(2.1) first, from the military to the clerical state;

(2.2) second, from the clerical to the religious state;

and (2.3) third, from the religious to the pontifical state.

2.1. First, I say that St. Martin ascended from the military state to the clerical state, because the clerical military force (Militia clericalis, militia saecularis. This imagery is also found in texts like 2 Corinthians 10:4 (quoted in the text) and in 1 Timothy 1:18–19 and 2 Timothy 2:3–4 where the Apostle Paul addresses Timothy, a cleric or bishop, as a soldier of Christ. Cf. the image of the Church Militant in Sermon 17, A Light Has Gone Up for the Just, under section 1.11 of the Sermon, and in Sermon 19, Happy Those Who Live in Your House, under section 1.1.1.) is higher than the worldly one. For worldly soldiers wage wars against enemies of flesh; we, however, wage the Lord’s wars against spiritual enemies. Hence the Apostle says in 2 Corinthians 10:4: the weapons of our military force are not of the flesh, but spiritual, (Cf. ST II-II.40.2. See also, however, how Thomas defends the existence of religious orders whose members are Crusaders, in ST II-II.188.3.) given by God for the destruction of errors, vices, and sins. About this ascent Isaiah 2:3 says: come, let us ascend to the mountain of the Lord and to the house of Jacob’s God, and he will teach us his ways, and we will walk in his ways. The clerical state is a certain mountain. (In Scripture, the mountain is a place where people meet God; someone who lives in the clerical state wants or is to live in a closer relationship with God; cf. ST I-II.98.5, ad 2.) We ought to ascend to the Lord’s house and serve there and be taught in the teachings of the Church (cf. Matt 5:1–2). Hence it says: he will teach us his way, and we should not allow a contrary way. The Apostle says in Ephesians 5:3: let it not be mentioned among you; and that we ought to walk in the way of the Lord (cf. Eph 5:2, 8, 15). Someone who goes up onto the mountain of the Lord is chosen in the Lord’s rank (cf. Wis 5:5). So St. Martin ascended, because he was taught by St. Hilary, and was made a cleric by him. (See Sulpicius Severus, On the Life of St. Martin*, bk. 1, ch. 5 (CSEL 1:115; SC 133:262; PL 20:163B); in the liturgy of the Dominican Order, readings 7–8 of Matins (Rome, Santa Sabina AGOP XIV L 1, f. 222va).)*

2.2. Second, St. Martin ascended from the clerical state to the religious state, since he became a monk in Italy. (See Sulpicius Severus, On the Life of St. Martin*, bk. 1, ch. 6 (CSEL 1:116; SC 133:266; PL 20:164AB); in the liturgy of the Dominican Order (Rome, Santa Sabina AGOP XIV L 1, f. 222vb).)* Someone who strives to win a match abstains from all things (1 Cor 9:25). How much further does someone go in abstaining from things that hinder his duties? He would go as much further as his strife is more legitimate. Secular clerics have temporal goods, but religious do not have these, that they may not hinder them. (ST II-II.186.3: possessions can be an obstacle, especially for perfect love.) About this ascent Genesis 35:3 says: let us ascend to Bethel (The Hebrew name Bethel means “house of God.”) and live there, (abiding). Abiding is added, meaning: in no way going out of there. Religious ought to stay in the religious life and not leave it, unless for reasons that pertain to the salvation of souls. In Matthew, it is said of Jesus that he went up the mountain alone to pray (Matt 14:23). (Hoogland’s translation here has been slightly altered here. Cf. ST II-II.189.4 (where Thomas does not explicitly mention this exception). Cf. also II-II.185.4: whether a bishop could step down and become a religious.)

2.3. Third, St. Martin ascended from the religious state to the pontifical state. (See Sulpicius Severus, On the Life of St. Martin*, bk. 1, ch. 9 (CSEL 1:118; SC 133:270–272; PL 20:165B–166A); in the liturgy of the Dominican Order (Rome, Santa Sabina AGOP XIV L 1, ff. 222va–223ra).)* This is the right ascent. (It was the right (rectus) thing to leave the religious life in order to become bishop: ST II-II.184.7.) For what did he ascend? Surely for the service of the altar and for administering the sacraments of the Church. Concerning this ascent Sirach 1 says: in ascending to the holy altar, he has made his garment of sanctity glorious (Sir 50:11). Has the Lord magnified St. Martin in this way? Yes, he surely has, when a fiery ball appeared above him while he offered the sacrament of the altar. (See Sulpicius Severus, Dialogue, dialogue 2, ch. 2 (CSEL 1:181; PL 20:202B); in the Dominican Order’s liturgy (Rome, Santa Sabina AGOP XIV L 1, f. 224ra).)

Furthermore, he ascended for the salvation of the peoples. Thus we read in Proverbs 28:12: there is much glory in the exaltation of the just ones, whereas the reign of the godless will ruin the people. One bad bishop, for sure, means ruin in many [people and things]. It is said in Obadiah 1: as the saviors ascend the mountains in order to administer justice (Obad 1:21), meaning: prelates ought to ascend for the salvation of souls. But the Lord complains about the evil ones in Ezekiel 13:5, saying: you have not ascended, away from the enemy; you have not placed yourselves upon the wall to defend the Lord’s house, namely, against the heretics and all who are evil. So St. Martin ascended in a threefold way according to his state.

3. But ascending according to one’s state would not be worth anything, unless someone ascends according to merit. (Cf. ST II-II.185.3. Good works that establish justice for a fellow human being are meritorious: ST I-II.21.3–4.) Therefore, St. Martin ascended three times according to merit. Thus says Pope Symmachus: someone who is more important in dignity must be considered most worthless unless he excels in knowledge and holiness. (Gratian, Decretum, P. 2, C. 1, q. 1, c. 45, “Vilissimus,” 1:376.) Being a cleric does not amount to much if that man does not surpass a layman in virtue. In a similar way it does not amount to much being a monk or a bishop, unless one surpasses others in holiness of life. (ST I-II.98.5; II-II.186.1. See also ST II-II.185.3, obj. 2.) So it is necessary that someone who ascends according to the state also ascends in merit. About this ascent it is said in Song of Songs 3:6: who is she who ascends through the desert, like a little twig of smoke from the scents of myrrh and frankincense and every powder of the merchant? Who goes up like a twig of smoke, not of terrifying smoke, but of fragrant smoke. But whence does that smoke come? Certainly from the scents of myrrh, that is, the mortification of the flesh (cf. Matt 2:11, John 19:39), and of frankincense, that is, devotion (cf. Ps 141:2, etc.), and of every powder of the merchant, namely, all virtues.

3.1. In every state whatsoever someone ought to apply himself to advance. We will consider how St. Martin applied himself to advance in every state.

3.1.1. In his military state he applied himself to advance in mercy and devotion. (See Sulpicius Severus, On the Life of St. Martin*, bk. 1, ch. 2 (CSEL 1:112; SC 133:256; PL 20:161D–162A); in the third reading of Matins in the Dominican Order’s liturgy (Rome, Santa Sabina AGOP XIV L 1, f. 222rb); ST II-II.30 and 101. All the virtues Thomas mentions in this section 3 are central in religious life too; cf. ST II-II.186.1–2.)* He also applied himself to advance in a reasonable way, because soldiers are eager to plunder. (This is a very grave sin: ST II-II.68.8–9. Even among the gentiles plundering is not allowed according to Thomas in ST I-II.103.4, ad 3; and Christians are supposed to give the good example.) By doing so he wanted to show that he was immune to this offense in his military state, and therefore he applied himself to mercy and devotion. Hence it is said in Luke 3:14 to soldiers: do not ransack anyone; make no false accusation against anyone and be satisfied with your wages.

3.1.2. Likewise, in the state of a cleric he applied himself to obedience. (ST II-II.104; II-II.186.5 and 8.) He was most obedient: he gave up everything at a nod of St. Hilary. Hence it befits him what is said in Sirach 3:1 (Vg): the children of wisdom form the Church of the just ones.

3.1.3. Likewise, in the religious life he excelled in poverty and austerity. (See Sulpicius Severus, On the Life of St. Martin, bk. 1, ch. 6 (CSEL 1:116; SC 133:266; PL 20:164B); in the Dominican Order’s liturgy (Rome, Santa Sabina AGOP XIV L 1, f. 222vb); ST II-II.186.3 and more elaborately in SCG III.130–35. As for Christ’s poverty during his life on earth, see also ST III.40.2.)

3.1.4. Likewise, in the pontifical state he excelled in humility; (Cupidity, ambition, and being presumptuous do not befit a bishop: ST II-II.185.1; cf. II-II.143; II-II.160.2; II-II.161. See also Sulpicius Severus, On the Life of St*. Martin, bk. 1, ch. 10 (CSEL 1:119; SC 133:272–274; PL 20:166A); in the Dominican Order’s liturgy (Rome, Santa Sabina AGOP XIV L 1, f. 223ra).)* thus he has maintained the same humility in the pontifical state as he had maintained before, in accordance with Sirach 3:18: no matter how great you are, be humble in everything. (Sirach 3:10 [Vg].) Sirach 32:1 reads: they have made you the leader; do not want to be exalted; but be among them as one of them.

3.2. See how St. Martin ascended [from state to state]. I say that he ascended with (3.2.1) prudence, (3.2.2) humility, and (3.2.3) fervor.

3.2.1. First, I say, he ascended with prudence (The first of the cardinal virtues: ST I-II.61; II-II.47–51.) from the military to the clerical state; a war is initiated with preparation (Prov 24:6). (Cf. Luke 14:31.) And he prepared this ascent well. Still, it was pleasing to him not to ascend on high; when St. Hilary wanted to make him a deacon, he did not want this, but he remained an acolyte. (See Sulpicius Severus, On the Life of St. Martin, bk. 1, ch. 5 (CSEL 1:115; SC 133:262; PL 20:163B); in the liturgy of the Dominican Order, eighth reading of Matins (Rome, Santa Sabina AGOP XIV L 1, f. 222va).)

Likewise, he ascended from the clerical state and became a religious. Also he prepared this ascent well in his heart (Ps 83:6). But the ascent from the religious to the pontifical state he did not prepare in his heart, because he was promoted to be a bishop while he himself resisted. I say this with emphasis, because the pontifical state, although it is great, still must not be aspired to. (ST II-II.185.1.) If someone said: I want to apply myself so that I can govern the Church well later on, he has not spoken well. (For the conditions that make an act right or wrong: ST I-II.18–20; and what the consequences of this are: ST I-II.21.) Thus Augustine says in book 19 of the City of God, chapter 19: the higher place, without which a people cannot be governed, even though it serves the Church as it is proper, is yet indecently sought after. He continues: and if no one put on this burden to acquire and examine the truth, it must remain vacant. (Augustine, City of God, bk. 19, ch. 19 (CCSL 48:687; CSEL 40/2:407; PL 41:647–648). See also Gratian, Decretum, P. 2, C. 8, q. 1, c. 11, “Qui episcopatum,” 1:593. See also ST II-II.185.1, s.c. and ad 3; Quodlibet V, q. 11, a. 2, ad 2; The Perfection of the Spiritual Life, ch. 22.)

3.2.2. Likewise, St. Martin ascended with humility. Thus it says: in the valley of tears (Ps 83:7 [Vg]). In the Gospel according to Luke 14:11 we read: if someone humbles himself, he will be exalted.

3.2.3. Likewise, he has made that ascent with fervor. (In ST I-II.28.5 and 48.2, obj. 1–2, Thomas sees such fervor connected with love.) Hence it says: of tears; because of the greatness of the desire, he applied himself to shedding tears. Thus he could say with Psalm 42:2, 4: just as a deer desires the fountains of the waters so my soul desires you, O God; my tears have been my bread day and night, et cetera. (Cf. ST I-II.32.4 and 38.2.)

So, because the saint we celebrate today has well prepared his ascent in the progress of happiness, he has arrived at the endpoint of happiness, (Here Thomas just mentions the endpoint of his happiness, announced at the beginning of the Sermon.) which is eternal glory, (It is perfect happiness: ST I.73.1.) to which may we be led by him who with the Father and the Holy Spirit, et cetera.