On the other hand we employ words, in speaking to God, not indeed to make known our thoughts to Him Who is the searcher of hearts, but that we may bring ourselves and our hearers to reverence Him.Įt ideo necessaria est laus oris, non quidem propter Deum, sed propter ipsum laudantem, cuius affectus excitatur in Deum ex laude ipsius, secundum illud Psalm., sacrificium laudis honorificabit me, et illic iter quo ostendam illi salutare Dei. Wherefore we praise a man with our lips, in order that he or others may learn that we have a good opinion of him: so that in consequence we may incite him to yet better things and that we may induce others, who hear him praised, to think well of him, to reverence him, and to imitate him. For when speaking to man we use words in order to tell him our thoughts which are unknown to him. I answer that, We use words, in speaking to God, for one reason, and in speaking to man, for another reason. Sed ad Deum verbis utimur non quidem ut ei, qui est inspector cordium, nostros conceptus manifestemus, sed ut nos ipsos et alios audientes ad eius reverentiam inducamus. Et ideo laude oris ad hominem utimur ut vel ei vel aliis innotescat quod bonam opinionem de laudato habemus, ut per hoc et ipsum qui laudatur ad meliora provocemus et alios, apud quos laudatur, in bonam opinionem et reverentiam et imitationem ipsius inducamus. Ad hominem enim utimur verbis ut conceptum nostri cordis, quem non potest cognoscere, verbis nostris ei exprimamus. Respondeo dicendum quod verbis alia ratione utimur ad Deum, et alia ratione ad hominem. 62:6): "My mouth shall praise Thee with joyful lips." Sed contra est quod dicitur in Psalm., labiis exultationis laudabit os meum. Therefore God should not be praised with the lips. so a man is tried by the mouth of him that praiseth." But God is not incited to better things by man's words, both because He is unchangeable, and because He is supremely good, and it is not possible for Him to grow better. 27:21): "As silver is tried in the fining-pot. Objection 3: Further, men are praised with the lips that they may be encouraged to do better: since just as being praised makes the wicked proud, so does it incite the good to better things. Sed Deus per verba hominum non provocatur ad meliora, tum quia immutabilis est tum quia summe bonus est, et non habet quo crescat. XXVII, quomodo probatur in conflatorio argentum, sic probatur homo ore laudantium. Sicut enim mali ex suis laudibus superbiunt, ita boni ex suis laudibus ad meliora provocantur, unde dicitur Prov. Praeterea, homines ad hoc ore laudantur ut ad meliora provocentur. honors Me with their lips, but their heart is far from Me." Therefore the praise of God lies in the heart rather than on the lips. Now God is worshiped with the mind rather than with the lips: wherefore our Lord quoted against certain ones the words of Is. Objection 2: Further, divine praise is part of divine worship, for it is an act of religion. Ergo laus Dei magis consistit in corde quam in ore. XV, contra quosdam inducit illud Isaiae, populus hic labiis me honorat, cor autem eorum longe est a me. Sed Deus mente colitur magis quam ore, unde dominus, Matth. Praeterea, laus Dei ad cultum ipsius pertinet, est enim religionis actus. Therefore God ought to be given, not praise, but something greater than praise: wherefore He is said (Ecclus. 1,12): "The best of men ere accorded not praise, but something greater." But God transcends the very best of all things. Objection 1: It would seem that God should not be praised with the lips. XLIII dicitur quod Deus maior est omni laude.
Ergo Deo non debetur laus, sed aliquid maius laude. Dicit enim philosophus, in I Ethic., optimorum non est laus, sed maius aliquid et melius.
Whether God should be praised with the lips?Īd primum sic proceditur. (2) Whether God should be praised with song? Secundo, utrum in laudibus Dei sint cantus adhibendi. (1) Whether God should be praised with the lips?
Under this head there are two points of inquiry: Of prayer we have already spoken (Question ). We must now consider the taking of the Divine name for the purpose of invoking it by prayer or praise. OF TAKING THE DIVINE NAME FOR THE PURPOSE OF INVOKING IT BY MEANS OF PRAISE (TWO ARTICLES)ĭeinde considerandum est de assumptione divini nominis ad invocandum per orationem vel laudem. Fathers of the English Dominican Province
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