Saints And Feasts

Festivitatem hodiernam Sanctorum omnium cum omni devotione dignum est celebrari. Nimirum si magna videtur, et est, beati Petri solemnitas, seu beati Stephani, aut cujuslibet caeterorum; quanta ista est, quae non unius tantum est, sed universorum? Verum non ignoratis, fratres, saecularibus id moris esse, ut diebus festis festiva sibi convivia parent: et quanto fuerit solemnitas clarior, tanto splendidius epulentur. Quid ergo? nonne et his qui convertuntur ad cor, cordis deliciae sunt quaerendae, et spiritualibus spiritualia comparanda? Propterea jam paratum est convivium nostrum, fratres, jam cocta sunt omnia, et epulandi tempus advenit. Dignum est enim ut prius anima satietur, quod haec portio sine dubitatione, et sine comparatione sit potior: praesertim cum Sanctorum solemnitates manifestum sit ad animas magis, quam ad corpora pertinere; et quae animarum sunt, animae plus acceptent, quippe naturali quadam eis cognatione conjunctae. Quibus propterea quoque sancti isti compatiuntur amplius, propterea magis desiderant animarum bona, et plus earum refectionibus delectantur, quoniam et ipsi similes nobis fuere passibiles; et ipsi peregrinationis hujus et exsilii miserabilis deploravere molestias; et ipsi grave hujus corporis onus, et tumultus saeculi, et tentationes experti sunt inimici. Nihil itaque dubium, quin gratior eis sit et multo acceptabilior illa festivitas, qua intenditur epulis animarum, quam sit ea, quae celebratur a saecularibus, curam carnis perficientibus in desideriis voluptatum. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, In Festo Omnium Sanctorum, Qui Habitat, Sermo I Source: Migne PL 183.453b-d

Today's feast of all the saints is worthy to be celebrated with complete devotion. Certainly if the feast of Saint Peter, and Saint Stephen, and all the others seem great, as they are, how great is this one, which is not only of one saint but of all of them? Truly, brothers, you are not ignorant that according to worldly custom banquets are prepared on feast days, and as much more great this brighter solemnity, so more great should the feasting be. What then? Is it not to those who are converted in their hearts that the delights of the heart should be sought and that the spiritual should prepare spiritual things? Therefore a feast has been prepared for us, brothers, now everything has been cooked and the time of the banquet has come. Without doubt and without comparison it is right that before the soul is sated that its portion should be greater, certainly when the solemnity of the saints has been revealed to pertain more to the soul than to the body and the things of the soul should be accepted by souls, since there is a natural joining of understanding between them. Because of this these saints are also more compassionate, since they more desire the goods of the soul and delight in their refreshment, for like us they were passible, and they deplored the troubles of this journey and wretched exile, and the grave weight of the body, and the tumults of the times, and the testing trials of the enemy. Thus there is no doubt that those festivals are more welcome and acceptable to them which are intended for the feasting of souls than those which are celebrated in the world, where the care of the flesh is perfected in the desires of the will. Saint Bernard of Clairvaux, Sermons For The Saints, On The Feast Of All Saints, from Sermon 1

Tribulation And Rest

Et unus de senioribus dixit mihi: Hi qui amicti sunt stolis albis, qui sunt? Ad hoc interrogat, ut doceat. Et dixit mihi: Hi sunt qui venerunt ex magna tribulatione. Per multas tribulationes oportet nos introire in regnum Dei.'Quis autem nesciat tribulationem Antichristi caeteris futuram esse majorem? Et laverunt stolas suas in sanguine Agni. Non de solis martyribus dicit. Illi enim sanguine proprio lavantur. Ecclesiam autem totam sanguis Jesu Filii Dei mundat ab omni delicto, ideo sunt ante thronum Dei. Illi enim digni habentur illic in Dei consistere ministerio, qui hic inter adversa fideles nominis ejus confessores existunt. Et serviunt ei die ac nocte in templo ejus. More nostro loquens, aeternitatem significat. Et qui sedet in throno habitabit super illos. Thronus Dei, sancti sunt, super quos et in quibus in saecula habitat Deus. Non esurient neque sitient amplius. Hoc est quod Dominus ipse promisit: 'Ego sum,' inquiens, 'panis vitae: qui venit ad me, non esuriet, et qui credit in me, non sitiet unquam'. 'Beati enim qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur.' Neque cadet super illos sol, neque ullus aestus. Transivimus, inquit, per ignem et aquam, et induxisti nos in refrigerium. Quoniam Agnus, qui in medio throni est, reget illos. Agnum in medio dicit esse throni, qui superius Agnum a sedente in throno librum dixerat accepisse, docens Ecclesiam unum esse Patri et Filio thronum, in qua per fidem inhabitat unus, tota Trinitas, Deus. Et deducet eos ad vitae fontes aquarum. Ad consortium utique sanctorum, qui fontes sunt doctrinae coelestis. Potest et ipsa Dei visio significari, in quo sunt thesauri sapientiae et scientiae absconditi. Juxta quod David ait: 'Sicut cervus desiderat ad fontes aquarum, ita desiderat anima mea ad te Deus.' Et absterget Deus omnem lacrymam ab oculis eorum. Immortalium adepta plenitudine gaudiorum, omnis moeror penitus oblivioni mandabitur. Beati enim qui lugent, quoniam ipsi consolabuntur. Potest autem visio hujus turbae stolatae de praesenti etiam tempore intelligi, ubi spe salvi facti sumus, et quod non videmus sperantes, per patientiam exspectamus. Sanctus Beda, Explanatio Apocalyspsis, Caput VII Source: Migne PL 93.153b-154b

And one of the elders said to me, 'Who are these who are clothed in white robes?' 1 He asked that he might teach. And he said to me: 'These have come through great tribulation' Through many tribulations we shall enter into the kingdom of God. 2 And who does not know that the tribulation of the Antichrist in the future shall be great? And they washed their garments in the blood of the Lamb. This is not said of the martyrs alone. It is right that they wash in the blood, but also the whole Church is cleansed from every sin by the blood of Jesus the Son of God, and so they too are before the throne of God, and they indeed are worthy to enter into the service of God who here in adversity have stood as faithful confessors of His name. And they serve him day and night in His temple. In our manner of speaking this signifies eternity. And He who sits on the throne shall dwell over them. The throne of God are the saints, over whom and in whom God dwells through the ages. They will not hunger or thirst anymore. This is what the Lord promised. 'I am,' He said, 'the bread of life. He who comes to me shall not hunger and he who believes in me shall not thirst.' And, 'Blessed are those who hunger and thirst for righteousness, for they shall be filled.' 3 Nor shall the sun strike them, nor any heat. 'We passed,' it says, 'through fire and water, and you led us into rest.' 4 Because the lamb, who is in the midst of the throne, shall rule them. The lamb is said to be in the midst of the throne, and before this it was said that the lamb took the book from one seated on the throne, 5 which teaches that the Church is the one throne of the Father and the Son, in which through faith they dwell as one, the whole Trinity, God. And he shall lead them to springs of flowing water. To the gathering of the saints who are the springs of heavenly teaching. The same image can also signify God, in whom the treasuries of wisdom and knowledge are hidden. Whence David says, 'Like the hart that desires springs of water, so my soul desires you, O God.' 6 And he shall wipe away every tear from their eyes. On receiving the fullness of immortal joy all sorrow shall be consigned to oblivion. 'Blessed are those who weep, for they shall be comforted.' 7 This scene can also signify the troubles of the present time when we hope for salvation, and not seeing that for which we hope, we wait patiently. Saint Bede, Commentary on the Apocalypse, Chapter 7 1 Apoc 7.14 2 Acts 14.21 3 Jn 6.35, Mt 5.6 4 Ps 65.12 5 Apoc 5.6-7 6 Ps 41.2 7 Mt 5.5

Transfiguration And Judgement

Et facta est, dum oraret, species vultus ejus altera: et vestitus ejus albus et refulgens. Tranfiguratus Salvator non substantiam verae carnis amisit, sed gloriam futurae, vel suae vel nostrae resurrectionis ostendit. Qui qualis tunc apostolis apparuit, talis post judicium cunctis apparebit electis. Nam in ipse tempore judicandi et bonis simul et malis, in forma servi videbitur, ut videlicet impii quem sprevere, Judaei quem negavere, milites quem crucifixere, Pilatus Herodesqie quem judicavere, queant agnoscere judicem. Vestitus autem domini, sanctorum illius chorus accipitur, quem glorificans Aposotlus ait: Quotquot ergo in Christo baptizati estis, Christum induistis. Qui videlicet habitus domino in terris consistente despectus, aliorumque simili videbatur, sed illi, montem petente novo candore refulget, quia nunc filii Dei sumus, et nondum apparuit, quod erimus. Scimus qui cum apparuerit, similes ei erimus, videbimus enim eum sicuti est. Unde bene Marcus haec vestimenta describens ait: qualia fullo super terram non potest candida facere. Nam quia ille hoc loco intelligendus est fullo, quem poenitens Psalmsita precatur: Amplius lava me ab injustitia mea, et a delicto meo munda me, non potest suis fidelibus in terre dare claritatem, quae eos conservata manet in coelis. Sanctus Beda, In Lucae Evangelium Expositio, Liber III, Caput IX Source: Migne PL 92.453c-d

And while He prayed the appearance of His face changed, and His garments blazed with whiteness... 1 The Saviour transfigured did not lose the substance of the true flesh, but he revealed the glory of the future resurrection, His own or ours. As he appeared to the Apostles then, so after judgement shall he appear to all the elect. For in the time of the judgement of the good and the evil He shall appear in the form of a servant, so that indeed the wicked who scorned Him, and the Jews who denied Him, and the soldiers who crucified Him, and Pilate and Herod who condemned Him, shall be able to know judgement. By the garments of the Lord understand the hosts of His saints, which the Apostle glorifies saying, 'Therefore as many of you have been baptised in Christ, are clothed with Christ.' 2 They who are clothed with the Lord seem little while they dwell on the earth, and just like others, but having sought the mount they shall blaze with a new light, because now we are sons of God, and 'it has not yet appeared what we shall be. Because we know that when He shall appear, we shall be like Him, and we shall see Him as He is.' 3 Whence Mark speaks well when he describes the vestments: 'as no fuller on earth could make so white,' 4 For He who in this place should be understood as a fuller, to whom the penitent Psalmist entreats: 'Wash me utterly from my injustice and cleanse me from my sin,' 5 is not able to give such brightness on earth to His faithful ones, which is reserved for them in heaven. Saint Bede, Commentary On The Gospel of Saint Luke, Book 3, Chapter 9 1 Lk 9.29 2 Galat 3.27 3 1 Jn 3.2 4 Mk 9.2 5 Ps 50.4

Growing And Multiplying

Dixitque ei: Ego Dominus omnipotens: Cresce et multiplicare; gentes et populi nationum erunt ex te; reges de lumbis tuis egredientur; terramque quam dedi Abraham et Isaac, dabo tibi et semini tuo post te; et recessit ab eo. Haec promissio ad spirituale semen Jacob pertinet, sicut de Abraham ante jam dictum est. Omnes enim qui supplantant vitia, et veterem hominem cum acitbus ejus deponunt, mentisque suae oculos ad videndum Deum intentos habent, rite ad Jacob pertinent, cujus fidem et actus imitantur; regesque de lumbis ejus egredientar, hoc est sancti, qui vere reges dicuntur, eo quod veraciter secundum Dei voluntatem semetipsos ac sibi subditos regunt. De ejus semine spirituali, hoc est fidei imitatione in bonis operibus fecundantur. Rabanus Maurus, Commentariorum In Genesim, Liber III, Caput XXIII Source: Migne PL 107.616c-d

And He said to Jacob, 'I am the Lord Almighty. Grow and multiply. Nations and peoples of the nations shall come from you. Kings shall come forth from your lions, and the land I gave to Abraham and Isaac, I shall give to you and your seed after you.' And He withdrew from him. 1 This promise pertains to the spiritual seed of Jacob, as it was spoken to Abraham previously. For all who overthrow vices and cast down the old man with his acts, and have the eyes of the soul intent on seeing God, rightly belong to Jacob, and they imitate his faith and deeds. And kings shall come forth from his lions, that is, saints, who rightly are named kings, because more correctly, according to the will of God, they rule themselves and those below them. Concerning his spiritual seed, it is by the imitation of faith they are made fruitful in good works. Rabanus Maurus, Commentary On Genesis, Book 3, Chapter 23 1 Gen 35.11-12

Peter And Paul

Apostilici natalis gaudio, fratres carissimi, Petri et Pauli, quorum hodie beatissimis passionibus jucundamur, laetior per universum mundum Christi exsultat Eccleisa; quae licet omnium se sanctorum martyrio certa sit adornari; quandoquidem videt de hoc saeculo ipsos fidei patres et magistros martyrum triumphasse. Quid enim insignius Petro, qui in carne positus, mensuram carnis egressus, Christum Jesum, vivi Dei Filium verum confitetur, et quod omnium adhuc mortalium pectus latebat, prima Petri lingua novo est sermone confessa. Quid, fratres mei, magnificentius Petro, qui tantae confessionis merito, cum corruptibili adhuc esset in corpore, et nec dum ipse ascendisset in coelum, regnum illi coeleste et claudere et aperire permissum est? Quid sublimius ejus fide qui, gradiente Domino super aquas, humanae conditionis oblitus, viam sibi in fluctibus dari et poposcit et meruit; tantaque mentis ejus confidentia fuit, ut crederet se posse per fidem quod sciebat homini impossibile per naturam? Nam quia postea mergebatur, ut mihi videtur, necessarium fuit, ne tanti sublimitate miraculi in perniciem forte sui aequata Christo carnis fragilitas superbiret. Fuerit certe infirmitatis corporeae, quod paulo post timuit; quis tamen ambigat inimitabilis fidei fuisse, quod eum descendentem de navi, tremula, et inconcussa humanis gressibus maris unda sustinuit? Sed jam veniamus ad beatissimum Paulum; cujus tanta est nihilominus plenitudo fidei, ut peculiarem quodammodo eum sibi ducem ad illuminanda gentium corda cunctorum praescius Salvator eligeret. Erat enim tam praecipuus in doctrina, animi virtute tam potens, innocentia et integritate tam sanctus, ut uno eodemque tempore hinc eum sacerdotes ac principes Judaeorum per aemulationem legis antiquae, data in Christianos persequendi auctoritate, dirigerent; hinc illum ad Ecclesiae solatium atque omnium credentium firmamentum Christus vocaret e coelo; cujus ab hoc sunt a Domino caecati oculi, ut, suscepta gratia veritatis, coelesti acie et lumine clariore fulgerent; pariterque adverteret Christiani nominis princeps futurus Christum, quem persequebatur, caecandi illuminandique habere virtutem. Ut autem praeteream caetera quae eum universo orbi mirabilem faciunt, unum illud, quod ad omnes ejus sufficit laudes, quis valeat aestimare quantae sit gloriae, quod cum inter homines ageret, speciali quadam Divinitatis gratia, et paradisus illi penetrabilis, et coelum pervium fuit? Quid ergo, fratres, hoc doctore perfectius, qui in coelo didicit quod in terris doceret? Quid hoc teste veracius, cui elevato super coelos oculis videre et approbare concessum est quod postmodum promitteret credituris? Haec sunt igitur apostolorum Petri et Pauli stupenda merita; per haec incedentes miracula apostolatum suum Domino ac Deo nostro effusione devoti sanguinis consecrarunt. Sanctus Maximus Taurinensis, Homilia LXIX, De eodem natali Sanctorum Apostolorum Petri et Pauli II Source: Migne PL 57.397a-398b

I rejoice in the feast day of Peter and Paul, my dearest brothers, whose most blessed passions we celebrate today, and through the whole world the Church of Christ more joyfully exults, she who is permitted to adorn herself with the martyrdoms of all the saints, whenever she sees those fathers and teachers' martyrdom to have triumphed in this world. And indeed more notably with Peter, who placed in the flesh, yet going beyond the measure of the body, confessed Jesus to be the Christ, the true Son of the living God, and because the understanding of that was still hidden from all things mortal, Peter's tongue was the first to announce it with novel speech. 1 What, my brothers, is more magnificent than Peter, who merited so great a confession, that when he was still in the corruptible body, and had not yet ascended to heaven, yet it was given to him to close and open the kingdom of heaven? 2 What is more sublime than his faith, which walking to the Lord on the waters, forgetful of the human condition, asked and was worthy to receive a way for himself on the waves? And how great the confidence of his soul, that he believed it was possible for him to do this through faith, which he knew was impossible for the nature of man? And that later he sank, it seems to me, was necessary, for lest by the sublimity of such a miracle he be puffed up ruinously, he was reduced to the fragility of his flesh by Christ. For certainly there was corporeal infirmity there, because after a little while he became afraid, and he who was of peerless faith hesitated, and descending from the boat he trembled; shall the sea's untrodden waves support human steps? 3 But now let us come to the blessed Paul, who had no less greatness in the plenitude of faith, whence the provident Saviour chose him for the special role of illuminating the hearts of all the Gentiles. He who was so advanced in teaching, and so powerful in the strength of his soul, and so holy in innocence and integrity, that at one and the same time, the priests and leaders of the Jews, through zeal for the old law, directed him, giving him authority for the persecution of Christians,  and from this, to the consolation of the Church and the confirmation of all the faithful, Christ called him from heaven, he whose eyes were by this blinded by the Lord, so that, receiving the grace of truth, the light of heaven might shine sharper and brighter. And so the future prince turned to the Christ of the Christian name, of whom he was a persecutor, to have his blindness enlightened with virtue. 4 But passing over other things which were done to the world's wonder, one thing I will touch on which suffices for all his praise: who can judge the greatness of his glory, that while he lived among men, by a certain special grace of the Divinity, there was made present to him the sanctuary of paradise and the way to heaven? 3 What then, brothers, is more perfect than this teacher who in heaven learnt and in the world taught? What is more true than this witness, who with eyes lifted up over the heavens saw and approved what was given and after promised to the faithful? These, therefore, are the wonderous merits of the Apostles Peter and Paul, who advancing with these miracles, consecrated their apostolate in an effusion of devout blood to their Lord and God. Saint Maximus of Turin, Homily 69, On The Feast Day Of The Holy Apostles Peter And Paul 1 Mt 16.15 2 Mt 16.19 3 Mt 14.25-31 4 Acts 9.1-22 5 2 Cor 12.1-4

Light And Light

Quaest. III. Item quaeritur de hoc quod dicit: Non erat ille lux. CONTRA : Ad Ephesios quinto: Eratis aliquando tenebrae, nunc autem lux in Domino: ergo omnes boni sunt lux. Respondet Glossa, quod est lux illuminans et lux illuminata. loannes et alii Sancti non sunt lux illuminans, sed lux illuminata a prima luce. Sed contra hoc est Matthaei quinto: Sic luceat lux vestra coram hominibus; et ad Philippenses secundo: Inter quos lucetis sicut luminaria in mundo. Respondeo: Est lux illuminans effective et dispositive. Lux illuminans effective est lux per essentiam, sic solus Deus est lux illuminans; dispositive est lux per participationem, et sic Sancti, qui illuminant verbo et exemplo. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput I Source: Here, p451

Question 3: Concerning what was said about John the Baptist: 'He was not the light.' 1 Against which, in the fifth chapter of Ephesians: 'You were once in darkness, but now are light in the Lord.' 2 Therefore all good people are light. The gloss replies that there is an illuminating light and an illuminated light. John and the other saints are not the illuminating light but the light illuminated by the first light. But against this in the fifth chapter of Matthew: 'Let your light shine before men,' 3 and in the the second chapter of Philippians: 'Among whom you shine like luminaries in the world.' 4 I reply that illuminating light is so effectively and dispositively. The illuminating light is effectively so by being light in its essence, so that God alone is illuminating light. Light is dispositively so by participation, and so it is with the saints, who illuminate with word and example. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.8 2 Ephes 5.8 3 Mt 5.16 4 Phil 2.15

Saints And Damnation

Quomodo fugietis a judicio gehennae? Numquid sepulcra sanctorum aedificantes, an potius a malitia corda vestra mundates; numquid sic judicat Deus, quomodo judicat homo? Homo hominem judicat in opere, Deus autem in corde. Quae est autem ista justitia sanctos colere, et contemnere sanctitatem? Primus gradus est pietatis sanctitaem diligere, deinde sanctos, quia non sancti ante sanctitatem fuerunt, sed sanctitas ante sanctos. Sine causa ergo justos honorat, qui justitiam spernit. Quomodo fugietis? Nunquid liberabunt vos sancti, quorum monumenta ornatis? Non possunt sancti amici esse illorum, quibus Deus est inimicus Rabanus Maurus, Commentariorum In Matthaeum, Liber VII Source: Migne PL 107.1073b-c

How shall you escape from being sentenced to hell? 1 Are you builders of the tombs of the holy rather than cleansers of your hearts of wickedness? Does God judge as man judges? A man judges a man by his work, God judges the heart. Where is the righteousness in revering the saints and scorning sanctity? The first step of piety is to love holiness, then the saints, because they are no saints before sanctity, but sanctity comes before the saints. Without sense, then, do you honour the righteous, you who scorn righteousness. How shall you escape? Shall the saints free you because you adorn their tombs? Those who are  holy cannot be a friend of those to whom God is an enemy. 2 Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 7 1 Mt 23.33 2 cf Opus Imperfectum, Hom xlv Migne PG 56.889

Heaven And The Church

Coelum spiritualiter Ecclesia est, quae in hujus vitae nocte sanctorum virtutibus, quasi claritate siderum, fulget. Pluraliter autem colei nomine sancti omnes, vel angelis intelligeuntur. Siquidem per coelos etiam prophetas et apostolos accipere debemus. De quibus scriptum est: Coeli enarrent gloriam Dei; utique quod ipsi adventum et mortem, ipsi quoque resurrectione Christi et gloriam mundo annuntiaverunt. Sanctus Isidorus Hispalensis, De Natura Rerum, Caput XII Source: Migne PL 83.981b-983a

Spiritually heaven is the Church, which in the night of this life shines with the virtues of the saints as with the brightness of the stars. But in the plural all the saints and angels are understood by the name of heaven, and likewise we should take the heavens as the Prophets and Apostles, of whom it is written, 'The heavens tell of the glory of God,' 1 since these announced to the world the coming and the death and the resurrection and the glory of Christ. Saint Isidore of Seville, On The Nature Of Things, Chap 12 1 Ps 18.2

The Presence Of The Good

Rationalis affectus, qui ex alienae virtutis contemplatione oboritur, caeteris perfectior est, quibus ad dilectionem proximi excitamur. Nec modicum virtutis indicium est amor ipse virtutis, et in maximum cedit meritum aemulatio charismatum meliorum. Quod desiderium nostrum, sive motus interior secundum hunc dirigatur non arbitror arguendura, imo commendabile reputatur. Si quis praesentiam ejus desiderat cujus instruitur verbo, cujus gestu et habitu eruditur, cujus informatur exemplo, sed in actum quaeso non transeat ille motus, ut quis corporaliter propter hoc longa interminatione vexetur. Quos itaque corporaliter adire non possumus, videamus oculo cordis, et eos sanctarum affectionum brachiis amplectamur. Quanto enim dignius est coelum terra, tanto spiritualis visus elegantior corporali. In jure siquidem civili possessio animi possessione naturali, id est, incubatione corporali praestantior est; nec enim ita facile amittitur et per ipsam nec dominium usu capiendo acquiritur. Christus denique spiritualem fidei tactum a Maria exigit, dum eam a tactu prohibet corporali. De hoc tactu vel visu fidei dicit Paulus: Et si cognovimus Christum secundum carnem, sed jam non novimus. Thomas ex infidelitate mittit manum in latus dextrum et in fixuras clavorum Christi, sed per fidem melius et fructuosius tangit dicens: Dominus meus et Deus meus; ac si dicat: Gloriosius est Christum nunc videre per fidem, quam vidisse in carne mortalem. Illa vero praesentia praecipue consideranda est, quam expectamus in cohabitatione coelesti. Si autem Sanctorum aeternam desideramus praesentiam, expedit ut sancte et juste et pie in hoc saeculo conversemur. Et ista quidem sanctorum praesentia corporalis desideratur utiliter, nec semper utiliter quaeritur. Ideoque hunc actum, non affectus, sed ratio moderetur. Gratissima erat Antiochenis Pauli ac Barnabae praesentia corporalis, quorum doctrina, collatione et disputatione firmabatur in fide. Audientes tamen a Spiritu sancto, Segregate mihi Barnabam et Paulum in ministerium, quo vocavi eos, quanquam repugnaret affectus, praevaluit ratio, et imponentes eis manus dimiserunt eos. Petrus Blenensis, De Caritate Dei et Proximi, Cap. LVI Source: Migne PL 207.908a-909a

Rational affection which arises from the contemplation of another's virtue, is made more perfect with others, those by whom we are stirred to love of one's neighbour. The love of virtue is no small sign of virtue, and it is to great merit to aemulate greater gifts. That our desire according to this interior motion may be by this directed I do not judge something to be condemned, but repute it as commendable. If someone desires the presence of a man whose word edifies, whose deeds and conduct educates, whose example teaches, I would not wish that motion pass away, though it vexes that in body he is far distant. Those, therefore, to whom we are not able to come near corporeally, let us see with the eyes of the heart and let us embrace with the arms of holy love. For as much as heaven is worthier than earth, so the spiritual vision is much better than the corporeal. In civil law the possession of the soul is a natural possession, that is, it is superior to corporeal occupation, for it is not so easily lost and ownership of it is not acquired by use. Finally Christ demanded the spiritual touch of faith from Mary, when he prohibited her from the corporeal touch. 1 And concerning this touch of vision of faith Paul says: 'And if we have known Christ according to the flesh, but now we do not know Him so.' 2 On account of faithlessness Thomas put his hand into the side of the Lord, and into the holes of the nails, but his touch is better and more fruitful by faith, when he says: 'My Lord and my God.' 3 As if he said: 'More glorious now to see Christ by faith than to have seen Him in the mortal flesh.' However that presence must be especially considered which we hope for in the heavenly dwellings. For if we desire the eternal presence of the saints, it encourages us to live in holiness and righteousness and piety in this world. And this corporeal presence of the saints is desired usefully, if it is not always usefully sought. Therefore this act is ruled by reason, not affection. The presence of Paul and Barnabas was most pleasing to those of Antioch, their teaching and conversation and discussions fortifying them in the faith. Yet hearing from the Holy Spirit: 'Set apart for my service Baranabas and Paul; I have called them,' however much it was adverse to their affection, reason prevailed, and placing their hands on them they sent them off. 4 Peter of Blois, On Love Of God And One's Neighbour, Chap 56 1 Jn 20.17 2 2 Cor 5.16 3 Jn 20.28 4 Acts 13.1-3

The Feast Of All Saints

Kalendis Novembris solemnitas omnium sanctorum. Ecce, venerande pater Arne, habes designatam solemnitatem omnium sanctorum, sicut diximus. Quam continue in mente retineas et semper anniversario tempore colere non desistas; adtendens illud et intente considerans, quoniam, si Helias, unus ex illis in vetere testamento, oratione sua, dum voluit, claudere caelum potuit praevaricatoribus et aperire conversis, quanto magis omnes sancti in novo testamento? ubi eis specialiter et patenter claves regni caelestis commissae sunt, et claudere caelum possunt incredulis et aperire credentibus, si intima dilectione honorificantur a fidelibus et coluntur glorificatione eis condigna. Quod ut fieri digne possit a nobis, lumen verum, quod inluminat omnem hominem, Christus Iesus inluminet corda nostra, et pax Dei, quae exsuperat omnem sensum, per intercessionem omnium sanctorum eius, custodiat ea usque in diem aeternitatis. Hanc solemnitatem sanctissimam tribus diebus ieiunando, orando, missas canendo, et elimosinas dando pro invicem sincera devotione precedamus. Alcuinus, Epistola XCII,  Ad Arnonem Archiepiscopum Source: Migne PL 100 296a-b

The Kalends of November is the solemnity of All Saints. See, venerable father Arno, that you have a solemnity established for all the saints, as we have said. Keep it ever in mind and never cease to celebrate it on that date every year; attending to it and intently considering it, seeing that if Elijah, one of those of the Old Testament, with his prayer, as long as he wished, could shut heaven to sinners, and open it to the converted, 1 how much more can all the saints in the New Testament? For to them specially and manifestly have been entrusted the keys of the heavenly kingdom, and they can shut the heavens to unbelievers and open them to believers, if they are honoured with inward devotion by the faithful and are revered with the glorification appropriate to them. And that we may become worthy that this may be done appropriately by us, may the true light that illuminates every man, 2 Jesus Christ, illuminate our hearts, and may the peace of God, which exceeds all understanding, 3 through the intercession of all His saints, guard it until the last day. Let us precede this most holy solemnity by fasting for three days, praying, singing Masses, and giving alms for one another with sincere devotion. Alcuin of York, from Letter 92, To Arno The Archbishop 1 3 Kings 17 2 Jn 1.9 3 Phillip 4.7

A Feast Of Saints

Hi vero qui secundum apostolorum sensum theoriam Scriptuarum recipiunt, sperant manducaturos quidem esse sanctis, sed panem vitae qui veritatis et sapientiae cibis nutriat animam, et illuminet mentem, et potet eam divinae sapientiae poculis, sicut dicit Scriptura divina: Quia spaientia praeparavit mensam suam, jugulavit victimas suas, miscuit in cratere vinum suum, et summa voce clamat: Divertite ad me, manducate panes quos paravi vobis, et bibite vinum quod miscui vobis. Quibus sapientiae escis nutrita mens ad integrum et perfectum, sicut ex initio factus est homo, ad imaginem et similitudinem Dei reparetur; ut etiamsi quis ex hac vita minus eruditis abierit, probabilia tamen opera detulerit, instrui poterit in illa Jerusalem sanctorum civitate, id est edoceri et informari, et effici lapis vivus, lapis pretiosus et electus, pro eo quod fortiter et constanter pertulerit agones vitae, et certamina pietatis; ibique hoc quod jam hic praedictum est, verius manifestiusque cognoscet, quod non in pane solo vivit homo, sed in omni verbo quod procedit de ore Dei. Origenes, De Principiis, Liber II, Cap XI

Those, however, who receive the insights of Scripture according to the understanding of the Apostles, have hope the saints will eat indeed, but that it will be the bread of life which with the food of truth and wisdom nourishes the soul, and enlightens the mind, and it will be given to drink from the cup of divine wisdom, as Holy Scripture says: 'Wisdom has prepared her table, she has killed her beasts, she has mingled her wine in her cup, and she cries with a loud voice, Come to me, eat the bread which I have prepared for you, and drink the wine which I have mixed.' 1 Which food of wisdom nourishes the mind to a complete and perfect condition, like that in which man was made at the beginning, being restored to the image and likeness of God, so that, although someone may leave this life less perfectly instructed, but who has performed commendable works, he will be capable of receiving instruction in that Jerusalem which is the city of the saints, that is, he will be educated and shaped, and made a living stone, a stone elect and precious, because he has undergone with firmness and constancy the struggles of life and the trials of holiness, and he will there come to a truer and clearer knowledge of that which here has already been proclaimed, 'That man shall not live by bread alone, but by every word which proceeds from the mouth of God.' 2 Origen, On First Principles, Book 2, Chap 11 1 Prov 9 1-2,3-5 2 Deut 8.13, Mt 4.4