Table Of ContentTHOMAS AQUINAS
& THE LITURGY
David Berger
Sapientia Press
of Ave Maria University
Copyright © 2004, 2005 by Sapientia Ptess of Ave Maria
University, Naples, Florida. All rights reserved. Table of Contents
Second edition 2005.
No part of this publication may be reproduced or nans
mitted in any form or means, electronic or mechanical,
including photography, recording, or any other informa
tion storage or retrieval system, without permission in
Preface ................................................ ix
writing from the publisher.
Chapter 1
Requests for permission to make copies of any part of the Why Thomas Aquinas in Particular? ................... 1
The Authority of St. Thomas ........................ 3
work should be directed to:
Is Thomas Still Up-to-Date? ........................ 7
Sapientia Press
of Ave Maria University Chapter 2
24 Frank Lloyd Wright Drive The Liturgy in the Life of the Doctor Angelicus , ..... 11
Ann Arbor, MI 48106 The Liturgical Spirituality of the Sons
888-343-8607 of St. Benedict of Nursia ......................... 12
The Eucharist as the Center of Life ................. 15
Cover image: FraAngelico (1387-1455), Madonna of the
Chapter 3
Shadows. Museo de S. Marco, Florence
Liturgy as Auctoritas in the Theology
Photo credit: Scala/Art Resource, NY of Thomas Aquinas .................................. 19
The Church's General Liturgical Practice as
Cover design: Eloise Anagnost
locus theologicus .................................. 19
The Role of the Liturgy in the Solution
Printed in the United States of America. of Individual Theological Questions .............. 22
The Liturgy for the Administration of the Sacraments
Library of Congress Control Number: 2004090918
and Sacramental Theology ....................... 25
ISBN 0-9706106-8-8
vii
viii AQUINAS & THE LITURGY
Chapter 4
The Explanation of the Rite of the Mass
in the Summa theologiae (III q. 83) ................... 27
The Sacrifice of the Mass as an Image Preface
Saturated with Reality ........................... 28
The Words and Ceremonies
of the Rite of the Mass ........................... 32
" Ii;
Each Rubric of the Missal ''An Angel" ............... 37
II I'
'1 "
'" ,1
Chapter 5
Central Aspects of Thomist Liturgiology .............. 43 T
Three Leitmotifs as Characteristics ofThomism ..... 43
IS LITTLE BOOK has to be prefaced by a few
The Uniry of Man's Body and Soul
brief acknowledgments. The first one is directed
and the Liturgy .................................. 52
to Rome, to His Eminence Alfons M. Cardinal
The God-Man and the Liturgy ..................... 61
Stickler, S.D.B. Despite an arduous period of convales
cence, he read the manuscript of the first German edi
Chapter 6
tion with "lively interest" and encouraged me to have the
Quid Hoc Sacramento Mirabilius?
book published immediately. In this context particularly
Real Presence and Transubstantiation ................. 89
grateful mention is also due to the kind reviews, in many
Theological Reinterpretations and St. Thomas ....... 89
Transubstantiation ................................. 92 cases very extensive, by Professor Walter Hg,eres in the
The Sacramental Presence of Christ Tagespost, Monsignore Professor Dr. Brunero Gherardini
in the Eucharist ................................ 101 (Vatican) in Divinitas, Jens Mersch in the Kirchliche
Christ's Presence in the Eucharist and Reason ...... 106 Umschau, Raphael Delavigne in Catholica, Monsignore
Mystery, Jubilation, and Adoration. ; .............. 109 Ulrich-Paul Lange in Theologisches, Professor Manfred
Hauke in the Rivista Teologica di Lugano, Fr. Aidan
Chapter 7 Nichols in The Thomist, Fr. Antolin Gonzalez Fuente in
Thomas-The Man of the New Millennium ......... 111 Angelicum, and Fr. Tadeus Guz in Doctor Angelicus. We
now have a translation of this little work into English to
Bibliography ...................................... 115 stand beside the French publication that is already in its
second edition. This fact delights the author all the more
Index ............................................. 129
as he thinks he can detect a certain budding and hopeful
ix
x AQUINAS & THE LITURGY
CHAPTER 1
Thomist renaissance in the English-speaking countries,
which might even come to influence the home country
of the Reformation where Thomism still has a hard time
Why Thomas Aquinas
of it. A last word of thanks goes therefore to Sapientia
Press and its associate editor, Matthew Levering, a fellow in Particular?
Thomist theologian, as well as to the translator, Christo
pher Grosz, who took it upon himself to translate the
,I
German original into English.
I,i
"
"
D
EALING WITH the fundamentals of liturgiology,
addressing the question of what liturgy is, in a
real and authentic sense, requires no separate justifica
tion. Following decades of often ill-advised reforms and
experiments with the liturgy that mostly cast aside all tra
dition, many different voices have been raised calling for
a "start from within," a "rediscovery of the living center,"
a "penetration into the inner fabric of the liturgy,." which
then might be able to offer the measure for what is per
missible andlor required in the liturgy'!
Yet, why should Thomas Aquinas of all theologians
have anything to say to us today? Someone who died more
than seven hundred years ago and whose questions
given the changed context in which he thought and
wrote-obviously must have been quite different from
those we ask ourselves today? A saint whom the history of
1 Joseph Cardinal Ratzingec, "Zum Gedenken an Klaus Gam
ber," in Wilhelm Nyssen, ed., Simandron. Der Wachkwpfer.
Ged,nkschrift for Klaus Gamber (Cologne: Luthe-Verlag,
1989), 13. C£ statements by Alfons M. Caroinal Stickler:
ibid., 17-19.
•
2 AQUINAS & THE LITURGY Why Thomas Aquinas in Particular? 3
theology rightly considers the most important representa The Authority of St. Thomas
tive of scholasticism, that is, the kind of theology which
From a purely formal aspect, it is only logical first to
many a liturgical scholar considers the theoretical correlate
examine the central questions of theology in light of
to the presumed decline of liturgy that allegedly started in
Aquinas. given the preeminent authority over all other
the Middle Ages through rationalism, legalism, and an
theologians which the Church's teaching office and espe
exaggerated leaning toward the Church of Rome?2 A the
cially the popes of the last centuries have accorded him.
ologian who in his explanation of the liturgy of Holy Mass
"Councils and Popes competed in their tribute to the
still employed the conrroversial concepts of allegory and
great Thomas Aquinas. Which of the two highest ecclesial
rememoratio (cf. chapter IV)? A thinker, above all, of
authorities has done more to promote his fame. we can
whom one of the best-known German-speaking experts
not say. Their synergy was in any case causally recipro
says: "Thomas had . . . obviously no great sense for
cal. "5 We will restrict ourselves here to citing only a few of
liturgy," and declaring a few pages later that "[i]n Thomas'
the most important and impressive of these statements.6
Order, the Order of Preachers, the celebration of the
Pope John XXII remarked at the canonization of
liturgy-the divine office and the celebration of the
Aquinas in the year 1323 that Thomas had illuminated the
Eucharist-is a central element of monastic life ... [and
Church more than all other teachers of holy theology? and
yet] Thomas has no sense for that?"3 The following treatise
accorded him, as the first of the newer theologians, a place
seeks to give an answer to such questions.4
alongside the four great Fathers of the ancient Church.
2 Following A Jungmann. this thesis is advocated by Marcel
Metzger, Geschichte tier Liturgie (Paderborn: Schoningh, 1998), J. Menessier, 'Tidee du sacre et Ie cult d'apres S. Thomas,"
127-44; and Geoffrey Hull, The Banished Heart Origins of RSPT 19 (1930): 63-82; Jean-Michel Hanssens, "De natura
Heteropraxis in the Catholic Church (Richmond: Spes Nova lirurgiae ad mentem S. Thomae," PRMCL 24 (1935): 127-65;
League, 1995). On Hull c£ Helmut Rilckriegel, "Papsrtum, Joseph Lecuyer, "Reflexions sur la thoologie du cult selon saint
Gehorsam-und dec liturgische Traditionsbruch," Una VOce Thomas," RT 55 (1955): 339-62; Liam G. Walsh, "Lirurgy in
Korrespondenz 26 (1996): 391-415. Closely connecred is rhe the Theology of St. Thomas," Thomist 38 (1974): 557-83:
thesis, first advocated in Germany by Theodor Klauser, of the Antolin Gonz:ilez Fuente, "La theologia nella liturgia e la litur
fossilization of the Roman liturgy from the twdfth century gia nella teologia in san Tommaso d'Aquino," Angelicum 74
until the liturgical reform. Today however this thesis is con (1997): 359-417, 551-601.
sidered "generally refuted." Benedikt Kranemann. "Liturgie 5 Gallus M. Manser, Das Wesen des Thomismus (Freiburgl
wissenschaft angesichts def Zeitenwende," in Huben -Wolf, Switzerland: Paulusverlag, 1949),79.
ed., Die katholisch-theologischen Disziplinen in Deutschland 6 Cf. Joachim-Joseph Berthier, Sanctus Thomas Aquinas "Doctor
1870-1962 (Paderborn: Schoningh, 1999),365. Communis" Ecclesiae, Vol. I: Testimonia Ecclesiae, (Rome:
3 Otto H. Pesch, Thomas von Aquin. GrOjfe und Grenze mitte Typographia Editrice Nazionale, 1914); Jacobo Maria
lalterlicher Theologie (Mainz: Grilndewald, 1995),76,346. Ramirez, De auctoritate doctrinali S. Thomae Aquinatis (Sala
4 Though no comprehensive work of our theme exists in Ger manca: Sanctum Stephanum, 1952).
man, there are a number of treatises in other languages: 7 "Ipse plus illuminavit ecclesiam, quam omnes alii doctores."
4 AQUINAS & THE LITURGY
Why Thomas Aquinas in Particular? 5
Another important stage in the elevation of the Doctor
Angelicus8 was the Council ofTr ent (1545-1563). Cesare half of the twentieth century. In addition to the many
Baronius, the famous historian of this council, notes in addresses made by the popes and the XXIV Thomist
this context that St. Thomas's decisive influence on the theses of the Pontifical Congregation of Studies (DH
Council Fathers is almost beyond expression.9 Pope Leo 3601-3624), special mention must be made of the
XIII in his Encyclical Aetern; Patris recalls the fact that St. encyclical letters Aetern; Patris (1879) by Leo XIII, Stu
Thomas's Summa theolog;ae, together with the Holy d;orum Ducem (I923) by Pius XI, and Human; Generis
Scripture and the books containing the papal decrees, lay (1950) by Pius XII, as well as the many dear and far
open on the council table during the entire Tridentinum sighted statements made by Pope St. Pius X in the con
and was assiduously consulted by the Council Fathers.'O text of combating the heresy of Modernism. Pius X
Thus on a question of profoundest importance for the identifies the core evil of the various strands of Mod nl
illl
liturgy-that of the real presence--the Council referred ernism, which he and his successors 50 courageously con ilii
almost literally to a text by St. Thomas from the Summa vfreor~nitoends ,a nd which to this day are still virulent in modified HII
theologiae (III, q. 75, a. 4)." 12 in the statement of the encyclical Pascendi: I IIII
This indicates that the teaching of St. Thomas was "Further let Professors remember that they cannot set St. ''''
considered to be a light of orthodoxy and a shield against Thomas aside, especially in metaphysical questions, with 1.",I1,1'
.I:
heterodoxy. But this is demonstrated particularly emphat out grave detriment."13 Supplementing this is Pius XI in
ically in the second half of the nineteenth and the first his Stud;orum Ducem: "It is therefore clear why modernists
are so amply justified in fearing no doctor of the Church
8 Concerning the title, see Ferdinand Holbock. "Thomas von so much as Thomas Aquinas."14
Aquin als 'Doctor Angelicus'," Studj tomistici 2 (1977): At the Second Vatican Council Cardinal Bacci was
199-217.
thus able to note: "Wishing to dispute the pre-eminence
9 Berrhier. Sanctus Thomas, 402: "Vix quisquam ennarare suffi
ciar, quat vir sanctissimus atque er~~itis~ir~1Us Theolo~orum
praeconiis celebretw, quantumque llllU~ dhba~e. doctrl~ae a 12 C£ William J. Hoye, Gotteserfohrung? (Zurich: Benziger,
sanctis Patribus in sacrosancto oecumemco canclila cODSlden 1993),33-34: "Modernism, condemned in 1907, exerts nev
tibus [ueric acclamaius." ertheless an influence of present day theology which can
10 Ibid .• 212: "Sed haec est maxima et Thomae propria, nec hardly be overestimated. ... Everything else is relativized from
cum quopiam ex doctoribus catholi~is. comm~nicata lau~, this perspective [of subjectivism]."
quod patres Tridentini ... una cum dl~mae Scnpturae COdl 13 '~quinatem deserere ... non sm. e magno de tn.m ento ~sse.' "
cibus et Pontificum Maximorum decreus, Summam Thomae Cf. similarly his address to the professors of the Pontifical
Aquinatis super altari patere voluerunt, unde consilium, Academy of St. Thomas in 1914: "Nimirwn cume habeant a
rationes, oracula peterentur." . via et ratione Aquinatis numquam discedere" (Berthi:er, Sanc
11 Cf. Antonio Piolanti, II Mistero Eucaristico (Citta del Vau <us Thomas, 368).
cano: Liberia Editrice Vaticana, 1983),249. 14 Quoted from Anton Rohrbasser. ed., Heilslehre der Kirche
(Freiburg/Switzerland: Paulusverlag, 1953), No. 1945.
6 AQUINAS & THE LITURGY Why Thomas Aquinas in Particular? 7
of Thomas Aquinas would mean placing the Council landmark encyclical Fides et Ratio (1998) that "the
above and against the Popes, who have offered more than Church has been justified in consistently proposing St.
eigbty statements on this subject."15 It thus does not come Thomas as a master of thought and a model of the right
as a surprise that Vatican II expressly underscores the way to do theology" (No. 43). He goes on to quote
authority of St. Thomas in rwo documenrs. Optatam Aeterni Patris: "his thought scales 'heigbts unthinkable to
Totius makes stipulations for the training of theologians: human intelligence'" (No. 44).
"In order that they may illumine the mysteries of salvation
as completely as possible, the studenrs should learn to pen
Is Thomas Still Up-to-Date?19
etrate them more deeply with the help of speculation,
This unequivocal and preeminent authority accorded to
under the guidance of St. Thomas, and to perceive their
St. Thomas contrasts sharply with the unprecedented
interconnections."16 The Declaratio concerning Christian
collapse Thomism has suffered since the middle of the
education in irs turn presenrs St. Thomas as the illumi
nineteen-sixties, from which it is only gradually beginning
nating tole model for all universities and faculties under
to recover.20 What caused the collapse that brougbt a
the jurisdiction of the Church regarding the synthesis of
seven-hundred-year-old tradition to the edge of complete
faith and reason in the one truth-which is the funda
disintegration? To be sure, to answer this question4'ulJ.y
, mental theological question.l7
one would have to consider many factors external to
If one also considers that Vatican II is the first ecu
Thomism. But Neo-Thomism, which on the eve of that
menical council in Church history that "expressly men
collapse dominated philosophical and theological work
tions one individual author by his name,"18 the
undertaken within an ecelesial context, seems to have
importance that the Church's teaching office still accords
played a part in it also. Greatly influenced by the Jesuirs
to St. Thomas becomes sufficiently clear. Wholly within
(Joseph Man!chal, Karl Rahner, Johannes B. Metz,
this understanding, Pope John Paul II emphasized in his
19 Cf. David Berger, Thomismus. Grofe Leitmotive tier thomistis
15 Quoted from Holbock, "Thomas von Aquin," 199. chen Synthese und ihre Aktualitiit for die Gegenwart (Cologne:
16 Latin mysteria. The closeness of the term mysterium with the Editiones thomisticae, 2001).
object and concept of the term sacramentum, and hence with 20 Pope John Paul II, in Crossing the Threshold of Hope, trans.
liturgy, at least suggests the special role of St. Thomas in litur Jenny and Martha McPhee (New York: Random House, 1994),
gical questions! notes that "today, unfortunately. the Summa Theologica has
17 Optatam Totius 16: Gravissimum educationis 10. Cf. CIC 252 been somewhat neglected" (p. 29). Thomas F. O'Meara, OP,
§ 3. remarks in Thomas Aquinas Theologian (Notre Dame: Univer
18 Josef Pieper, "Ober einen verschollenen Vorschlag zum sity of Notre Dame Press, 1997), 198: "The effect of the Sec
Zweiten Vatikanuffi," in Walter Baier et aI., eds., Weisheit ond Vatican Council upon Thomism, however, seemed to be
Gottes-Weisheit der Welt. Festschrift for Cardinal Ratzinger, a disaster. ... Aquinas' influence was reduced, as contempo
Vol. II (St. Ollilien: Eosverlag, 1987),971-75. rary or biblical theologies replaced neo-scholasticism."
Why Thomas Aquinas in Particular? 9
8 AQUINAS & THE LITURGY
merely conveyed to us, albeit in a naive form, what we
Bernard Lonergan) and characterized by a standpoint
already knew in complete and finalized form? Would not
based on transcendental philosophy, it was primarily con
the only consequence then be finally to bid farewell to a
cerned with a conclusive and smooth presentation of
Thomism which basically constituted nothing more than
Thomas's topicality in the light of modern philosophy
an underdeveloped mode of modern thinking and hence
and theology. This resulted however in the difference
was incapable of offering a true alternative?
between Thomas and modernity being smoothed out in a
Does this problematic situation not bring us to giving
manner that showed litde sensitivity for historical con
up completely the search for a topicality for St. Thomas in
texts, so that the specific character of the Thomist synthe
the present age, if we do not wish to fall victim to a hope
21
sis-and hence its critical potential-was suppressed.
less anachtonism? No. That an answer is required follows
This ptoblem is particularly pronounced in the recep
precisely from this context. This context demonstrates that
J.
tion ofT homas by B. Metz and his teacher Karl Rahner. a specifically structured updating ofThomis~ has failed. . It
In both his Theological Investigations and in a preface to
has enriched theology, but in many aspects, It has heavIly
Metis doctoral thesis, Karl Rahner states: ''Any restoration
burdened it. This, together with the lasting question of
of the former seminaty Thomism, or of a direct and almost
what service Thomism can do at the present hour to theol
naive commitment to Thomas as to a contemporary fig
ogy and the Church-which is explicidy demanding that
ure, would be a betrayal of the Church and the men of very service24-is the background that guides our study.
today."22 All we are left with is this: "A Thomas, who
Indeed, as other scholars have implied,25 the present
stands at the beginning of the time which is still ours today
day topicality ofThomism does not reveal itself in those
... can still be our teacher today ... can be a man, who-
studies in which Thomas is simply made contemporane
with others-{;onstitutes the still half hidden beginning of ous with the dogmas of our own present time, regardless
that time, which is still our time: the modern age."23
of whether we call it the modern age, modernity, post
Quite apart from the fact that Rahner strikes the wrong modernity, or something else. The contemporaneity
note in the first passage quoted above, the upshot of a sought here is rather that of the non-contemporaneous.26
Thomism updated in such a fashion is obvious. What
would be more boring than a Thomas who was required
24 Cf. Hans C. Schmidbaur, Personarum Trinitas. Die trini
only to vote in favor of our preconceived opinion, who tarische Gotteskhre des hi. Thomas von Aquin (St. Ottilien:
Eosverlag, 1995), 17. .
21 John I. Jenkins, Knowkdge and Faith in ThomdS Aquinas (Cam 25 Ibid., 15-17: Pesch, Thomas von Aquin, 40-41: JenkInS,
bridge: Cambridge University Press, 1997),2-3,101-28. Knowledge and Faith, 3: Gion Darms, 700 Jahre Tho",:dS von
22 Karl Rahner, TheowgicalInvestigatiom, Vol. XIII, trans. David Aquin (Freiburg/Switzeriand: Paulusverlag, 1974), pasSIm.
Bourke (New York: Crossroad, 1975), 4 26 Cf. Leo Scheffczyk, "Theologie und Moderne," Forum
23 Johann B. Metz, Christliehe Anthropozentrik. Uber die Denk Katholische Theologie 13 (1997): 283-90.
form des Thomas von Aquin (Munich: Kosel, 1962), 19.
10 AQUINAS & THE LITURGY
The real topicality ofThomism reveals itself in its other CHAPTER 2
ness: where it brealts thtough those superficial plausibili
ties that support the spirit of the age's articles of faith and
which have penetrated deep into todays ecclesial parl The Liturgy in the Life
ance--right into the liturgy-creating their own language
of the Doctor Angelicus
along the way; where its timeless wisdom causes us a
painful yet salutaty disquiet, brealts open the narrow con
fines of our thinking, drags us out of our own house of
temporality in order to guide us to a "progress independ
ent of and above all time, all changing styles of question
I
ing and all theological epochs."27
T WAS A PATRIARCH of Constantinople, the learned
What the philosopher Hermann Kleber remarked in a
Cardinal Bessarion-a participant at the Council of
similar context holds equally true for the topicality claimed
Florence (1439)-who said about the "last great teacher of
for Thomism: "Faced with the great general human ques
a then still unruvided Christendom" (as Pieper has put it)
tions that concern all human beings in all epochs and cul
that as Thomas was "the most learned among the saints so
tures, every epoch and every culture has its own specific
he was simultaneously the holiest among the learned":
blind spots and hardened prejudices. These have generally
"non minus inter sanctos doctissimus, quam inter doctos
been neither consciously nor deliberately fostered, but are
sanctissimus:' 1 Cardinal Bessarion put into a concise state
the result of convictions, opinions, judgments and con
ment what modern literature has too often forgotten about
cepts that are accepted without reflection. Serious engage
Aquinas: His philosophical-theological synthesis is born
ment with a historically earlier position therefore offers
out of the effulgence of his holiness and becomes truly vis
the opportunity to liberate oneself from the bias of preju ible to later generations only in this effulgence. The atten
ruces and unjustified convictions of one's own epoch and
tion of Thomas's interpreters hence ought to focus as
culture, to understand one's own position better, to rela much on the classical as on the modern-day research into
tivize and ... ifn eed be to correct it. "28 the spirituality which Thomas lived and taught.2 Such an
1 Berrhier, Sanctus Thomas, 679. On the influence of St.
Thomas on the Greek Orthodox Church, see Romanus Ces
sario, Le Thomisme et les Thomistes (Paris: Cerf, 1999),75-76.
27 Schmidbaur, Personarum Trinitas, 17. 2 Cf Reginald Garrigou-Lagrange, Christian Perftction and Con
28 Hermann Kleber, Gluck als LebenszieL Untersuchungen zur templation (St. Louis: B. Herdet, 1939); Magnus Beck, I%g. tier
Philosophie des Glucks bei Thomas von Aquin (Munster: Aschen Mystik bei Thomas von Aquin (St. Ottilien: Eosverlag, 1990);
dorff, 1988),7. Marie-Dominique,l'hilippe, Saint Thomas dacteur temoin de
11
12 AQUINAS & THE LITURGY
The Liturgy in the Life oft he Doctor Angelicus 13
approach to Thomas's work is also justified from a theo
active shaper of liturgy, seems to be promoted. To quote
retical scientific view. In the historiography of phi
Cardinal Ratzinger's oft-expressed criticism, however,
losophy; the life and the teaching of a thinker are now
such a person underestimates grace-given contemplation
generally considered in their reciprocal dependence.3
in favor of an "active doing ... the shallow product of
This applies a fortiori to the sphere of liturgy; for in
the moment. "5 In the life of St. Thomas, we encounter
no other sphere is the sacred science (research into the
the light of an altogether different understanding of
lex credendz) so closely linked to faith as, in celebratory
performance, it is here.4 human nature. Almost all biographies present Thomas as
a "homo magnae contemplationis et orationis" ("a man
What role then does the liturgy play in the life of St.
wholly assigned to contempI at·l on and prayer" ) . 6
Thomas Aquinas?
Indeed, classical liturgy calls for and shapes such a per
son, devoted to contemplation, capable of receiving, hum
The Liturgical Spirituality of the ble? not pelagian,B who can above all look wholly away
Sons of St. Benedict of Nursia from himself and open himself to one who is greater
and other. Such a person recognizes that the liturgy, as
The human being that the postconciliar reformed liturgy
Romano Guardini reminded us, has something in com
(as it de facto generally takes shape) seems to produce is
mon with the stars: "with their eternally fixed and even
hardly one who contemplates and receives. Rather, the
course, their unchangeable order, their profound silence,
actively doing person, someone who thinks he is the
and the infinite space in which they are pO.i sed. "9 St .
Thomas seems to have been endowed with this contem
Jesus (Fribourg: Paulusverlag, 1992); Jean-Pierre Torrell, Saint plative spirit from very early on. He grew up amongst ~e
Thomas d'Aquin, maltre spirituel (Fribourg: Editions Universi
Benedictines of Monte Cassino, where he was educated In
taires de Fribourg, 1996); my review of rbis in Pornm Katholis
the spirit of St. Benedict of Nursia, in whose order t~e
che Theou,gie 14 (1998): 69-71; David Berger, "Thomas von
Aquin-Lehrer der Spiritualitiit," Der Pels 30 (1999): 12-15. liturgy holds pride of place both in its importance and In
3 C£ Rudi Imbach, "Interesse am Mittelalter. Beobachnmgen zur
Historiographie der mittelalterlichen Philosophie," The%gische
Quartalschriji 172 (1992): 196-207. In my book, Thomas von 5 Ratzinger, K14us Gamber, 14-15.
Aquin begegnen (Augsburg: Sankt Ulrich Verlag, 2002), I tried 6 Neapoli, 77. .
to provide an introduction to the life and work of Aquinas by 7 Aquinas's biographers all keep stressing .this ~harac~er trait.
using rbis merbod. 8 St. Thomas's teachings on grace, espeCially In th.eu final ver
4 This is demonstrated in the reciprocal causality of lex credendi sion, are, together with the writings of St. Augus.tIne, ~e most
and lex orandi! On rbis see Alfons M. Cardinal Stickler, "Der important and significant counterconcept agatnst thIS con
Vorrang des Gotclichen in dec Liturgie," Una l-Vce K01,espon stantly threatening heresy.
denz 27 (1997): 323. 9 Romano Guardini, The Spirit oft he Liturgy, trans. Ada Lane,
(London: Sheed & Ward, 1937), 85.
