Divine Praises

Praise of God.—Having discussed oaths and adjurations, in which honor is shown the name of God, and the immediate end of which is or may be some human advantage, we come now to the honor shown the name of God by praise in which the immediate end is some spiritual advantage. Praise is defined as “the declaration of another’s greatness with approval.” The divine praises include the prayers of wonder, of honor, of thanksgiving; but they differ from prayer properly so called or petition (see 2153).

Internal and External Praise of God.—(a) Internal praise is expressed by the thoughts and affections of the soul. This is the most important part of praise, and without it external praise loses much of its value. Our Lord reproved the Pharisees for honoring God with their lips, while their hearts were far from Him (Matt., xv. 8), and St. Paul admonishes the Ephesians to sing and make melody to the Lord in their hearts (Ephes, v, 19).

(b) External praise is expressed in words (“I will bless the Lord at all times, His praise is always in my mouth,” Psalm xxxiii. 1), or in song (“Admonishing one another in psalms, hymns and spiritual canticles, singing in grace in your hearts to God,” Col., iii. 16), or by music (“Praise Him with sound of trumpet, with psaltery and harp, with timbrel and choir, with strings and organs, with high-sounding cymbals,” Psalm cl).

Excellence of Praise of God.—(a) Praise Is Due to God.—His essence and attributes are ineffable and above all praise (Ecclus., xliii. 33), and they must be honored by the superior acts of worship and reverence. But the effects of His goodness shown to us should be declared and glorified: “I will remember the tender mercies of the Lord, the praise of the Lord for all the things the Lord hath bestowed upon us” (Is., lxiii. 7).

(b) Praise of God Is Advantageous to Man.—Internal praise lifts the soul on high and prepares it to receive benefits from God, while external praise helps the mind to keep its attention fixed on God, excludes those things that are contrary to Him, and offers edification to others. St. Augustine narrates in his Confessions how profoundly he was moved in spirit, even to tears, on hearing the hymns and canticles of the Church.

Qualities that Should Be Present in the Divine Praises.—(a) Internally, there should be devotion. It is useful that those who perform or assist at the praises of God understand what is said, but it suffices for devotion that they know His greatness and goodness is being proclaimed. The intention should be to honor God, and hence there is no act of personal religion if in reciting or hearing God’s praises one intends only ostentation or pleasure; attention should also be given to what is said, and hence St. Augustine says that it is a sin to think rather of the music than of the praise of God proclaimed by the music (see 2164 sqq.).

(b) Externally, the divine praises should be respectful to God and helpful to recollection and devotion. Hence, the law of the Church excludes from her services all that is of a disturbing, profane or sinful character, such as theatrical displays, musical instruments that distract the mind from religious thoughts, lascivious airs or those suggestive of the dance. The Code prescribes that impure music of every kind must be eliminated from churches (Canon 1264), and Pius X in his Motu Proprio of 1903 lays down the rule that there must be nothing in the services of the Church that is calculated to diminish piety, give reasonable scandal or disgust, or offend the decorum of sacred functions or the sacredness of the place (see also Instruction on Sacred Art [Holy Office, 30 June, 1952], AAS 44-542). The sin committed by misbehavior or levity during divine services depends on the seriousness of the disrespect shown to God or the scandal given the beholders.

S. Th. II-II, q. 91.

764. Praise (louange; loving) is "speech elucidating the greatness of virtue": thus St. Thomas, on Ps. XVII; whence to praise someone is to proclaim and extol what is good or perfect and virtuous. And since God is supremely good and His virtue greatest, He is supremely to be praised by mind and heart. But also, besides, by mouth; not indeed according to His essence, for, incomprehensible and ineffable, He is greater than every praise, but according to His wonderful works and effects (a. 1, ad 2), which are ordered to our utility (ad 3). Cf. Ps. XXXIII, 1; LXII, 6; XLIX, 23.

For although praise of the mouth is not necessary on account of God, either that something accrue to Him, since He is infinite, or that our concepts become known to Him, since He is the inspector of hearts, nevertheless it is useful on account of those praising and hearing: 1. whose affection is stirred toward God from vocal praise and, thus stirred, is withdrawn from those things which are against God (Ps. XVII, 4); 2. and who ought to serve God according to the whole of what they have received from God, that is, with mind and body (a. 1, ad 2 and 3).

765. Song is fittingly employed for divine praises, as is clear both from Scripture (Lk. II, 13-14; Col. III, 16), and from the constant practice of the Church from its beginnings. This must be held against the Waldensians, and Wyclif, who compared clerics singing with the prophets of Baal. And indeed vocal praise is necessary for this, that the affection of man be aroused toward God; whence whatever things can be useful for this are fittingly assumed into divine praises. But through diverse melodies of sounds the souls of men are disposed in diverse ways. Therefore song is fittingly assumed into divine praises, so that the souls of the weak may be more aroused to devotion.

But it should be noted: 1. It is not to be sought "after a theatrical manner, not for arousing devotion but for display or for provoking delight" (a. 2, ad 2). For "through song which someone studiously uses for delighting, the soul is distracted from the consideration of those things which are sung. But if someone sings for devotion, he considers more attentively the things which are said, both because he lingers longer over the same things, and because, as Augustine says (Conf. X, 33), all the affections of our spirit, according to sweet diversity, have their proper modes in voice and song, by whose hidden familiarity they are aroused. And the same reason also holds concerning hearers, in whom, even if some do not understand the things which are sung, they nevertheless understand why they are sung, namely, for the praise of God; and this suffices for arousing devotion" (ad 5). Whence Cajetan: "In ecclesiastical song two things must be guarded against: lest it be sung as if the song itself according to itself were more pleasing to God; and lest it be sung for the sake of our own or another's delight in ecclesiastical offices."

2. "A nobler mode of arousing men to devotion is through doctrine and preaching than through song. And therefore deacons and prelates, to whom it belongs through preaching and doctrine to arouse the souls of men toward God, should not labor at songs, lest through this they be drawn back from greater things" (ad 3).

3. Musical instruments are not to be employed, especially those of greater noise, unless very sweetly and sparingly, not on account of themselves but by way of assistance: "for musical instruments of this sort move the soul more toward delight than through them is formed inwardly a good disposition. But in the Old Testament there was use of such instruments, both because the people was harder and more carnal, whence it had to be aroused through instruments of this sort and through earthly promises; and because bodily instruments of this sort figured something" (ad 4).

766. Corollary. - Hence in song they can sin in various ways, as Billuart explains, diss. 5, a. 11, "namely if profane, vain, or shameful things are mixed with divine offices and are sung either by voice or by organ, which can happen in many ways:

"1. When someone from a vain intention inserts it as a part of the divine office, for example, in place of an antiphon, etc., and this act, besides the deformity which it can have from its own nature, insofar as it is vain and provocative of evil, is besides, under the present head, a mortal sin from its genus, both because it is repugnant to the end of divine worship, and because one so acting is a falsifier in divine worship, inserting as a part of it in the name of the Church what the Church in no way wishes to be inserted.

"2. When someone wishes to signify profane things with organs, not by inserting them as a part of the office, but only for the sake of delight: and if those profane things are honest, it will be only a venial sin, because there seems to be a light injury done to divine worship; if they are dishonest, it will be a mortal sin (from its genus), both by reason of scandal and provocation to evil, and against religion because of the grave injury inflicted upon divine worship and the sacred place.

"3. When someone precisely applies the consonance of a profane sound to sacred words; and then it does not seem to be per se a sin, for the sound, whether of voice or organ, from its own nature is indifferent for signifying sacred and profane things, and therefore can equally be referred to both. Nevertheless per accidens it happens to be a sin, namely, if that sound is of such a condition that it is judged provocative of evil; and it will be mortal or venial according to the account of the evil to which it provokes and of the scandal caused thereby."

767. Opposed to praise is the use of the name of God in vain, besides blasphemy, concerning which it has already been spoken in the treatise on Faith. For the name of God is holy, and must be pronounced only with due reverence, and consequently not in vain and without cause.¹ This also, with proportion preserved, holds concerning the assumption of the name of the saints, since irreverence toward the saints or sacred things as such ultimately redounds against God.

¹ The vain use of the name of God is not sacrilege, as it has seemed to some, because it is not directly against a sacred thing, but against the name of God, that is, against God Himself.

Vain appellation arises especially from a twofold cause: from impatience and anger, or from levity and custom:

a) From anger and impatience, when from a movement of soul there is said, for example, name of God, thousand names of God, name of the Lord. This use generally and per se does not exceed venial sin, both because it proceeds from a sudden and indeliberate movement, and because it includes only a small irreverence; per accidens it is mortal if it proceeds from deliberate contempt of God and from anger against God, or by reason of scandal.

b) From levity and custom, when without cause it is frequently employed in conversation from a certain admiration, for example, my God! Great God! Good Jesus! Sweet Mother of God!... This bears a certain irreverence toward God, but does not exceed the venial fault of light inordination, unless someone exposes himself to the danger of making gravely evil oaths. Whence Eccli. XXIII, 10: "Let not the naming of God be continual in your mouth."

768. Observation. - The frequent invocation of the divine name from an internal affection of reverence and from devotion of heart is not prohibited but rather commended, as the Prophets often saying: Lord! or pious Christians: Praised be Jesus Christ! Hence the Catechism of the Council of Trent, 2nd precept, n. 4: "We venerate and worship the divine name when, for the sake of duty and religion, we celebrate divine praises, and give Him singular thanks concerning all things, both prosperous and adverse... Therefore when we are tormented with pains of soul and body, when we are afflicted with miseries and hardships, let us immediately turn every zeal and the powers of our soul to praising God, saying that word of Job: Blessed be the name of the Lord!"

This is the scope of the whole Creation, that it praise God, not only with the mouth, but also by deed; but this praise can be excited from a many-headed source, as the Seraphic Doctor has it de profectu Rrligiosi, lib. 2. cap. 64. For whether we admire the diffusion of Divine goodness, or consider the profundity of his wisdom, or finally stand amazed at the Height of his power and the immensity of his majesty, we range over a most ample field of Divine praises; but since our purpose is only briefly to describe the nature and quality of these, I will dispatch myself in a single question.

That God is not only to be entreated, but also devoutly praised, as the most perfect Being and the highest Good, is taught by D. Thom. art. 1. and D. Bonavent. in the preface to the psalter, which was wont to be done with musical instruments also resounding, among which was the Psaltery.

¶ The S. Doctor observes that the book received in the Church took its three names from this, Psalterium, because it was an instrument of ten strings for alluring men, with sweet melodies, to the keeping of the law of Moses, otherwise harsh. It is called by this name in Greek in Paralipomenon; in Latin Liber hymnorum, or soliloquiorum, for the psalms are woven together as songs addressing God. In Hebrew it is called Nablum, or Sepher Theillim, which is Liber Hymnorum. Moreover these songs were employed with instruments, nabla or psalteries, trumpets, and citharas, for the praises of God, especially before the Ark, and in the Jubilee.

The new Church, a pilgrim in this world, uses this same psaltery to solace and to soothe the sadness arising from the Bridegroom's absence, as Urban VIII. says in the preface to the Hymns, and S. Thomas pursues in the place cited.

David wove together new Canticles, as he often repeats, to be handed on to the new Church for the praising of God on account of the newness of the wonders and benefits of the Incarnation, Hierem. 31. The Lord will make a new thing. In the commandments, Ioan. 13. A new commandment I give you. In miracles, Ioan. 15. If I had not done works among them, which no other man has done, etc. which new things require new songs, as S. Thomas notes ad Psalm. 32.

On account of benefits also continuous He enjoins perpetual praises upon us, Psalm. 23. I will bless the Lord at all times, etc. as S. Thomas notes there. And that we may obtain benefits, and sing the praises of God worthily, He sets before us first the preparation of the instrument of the psaltery of ten strings, namely the observance of the Divine law; for he does not praise God worthily who despises Him by his works, as S. Thomas pursues at length in the preface cited, and ad Psalm. 32.

That the Church was wont to chant the praises of God is attested frequently by David in the Psalms, and with him S. Thomas in his commentaries. Therefore Psalm. 62. My lips shall praise thee, from the heart, as the Apostle says, Ephes. 5. Singing in your hearts to the Lord, and the Council of Agath. cap. 21. Tolet. IV. cap. 12. defines, not like that people of whom Matth. 15. This people honors me with their lips: but their heart is far from me, but with lips of discretion, Psalm. 65. I will pay you my vows, which my lips have distinguished. With lips consonant with the heart, Psal. 150. In cymbals well sounding. With lips of affectuous jubilation, Psalm. 118. My lips shall burst forth a hymn. With lips of confession, Psal. 50. Lord, you will open my lips, and my mouth shall announce your praise. With lips of contrition, Habacuc: At your voice my lips have trembled. This S. Thomas pursues ad Psalm. 62.

But S. Bonavent. observes ad Psalm. 95. that God is ever to be praised with new songs, as the most excellent good, and therefore it is said: God is great, and exceedingly to be praised, that is, never sufficiently praiseworthy; rather His wonders are to be pursued with perpetual admiration. Therefore the name of man, ADAM, is marked with four Greek letters: αδαμ, which letters signify the four parts of the world: namely the East, the West, the North, and the South; and it expresses the cross of Christ: Therefore it is said: Tell among the nations that the Lord has reigned, it is understood a ligno, which the Jews scraped away, as the expositors of the Psalter note at Lorinum. New Canticles are surely owed to God, who by the precious redemption of the cross called man back from the four parts of the world to Paradise, which was erected toward the east, as S. Thomas notes in the preface cited and ad the cited Psalm.

Therefore He again stirs up the new song, Psalm. 97. Sing to the Lord a new song, because He has done wonderful things. His right hand has saved for Him, and His holy arm. The Lord has made known His salvation, etc. Therefore He says God is to be praised on the cithara; for it is an instrument on which the strings are drawn by pegs over two pieces of wood; they signify Christ, who, drawn upon the cross, gave forth so sweet a melody that He drew to Himself all creatures, even the witless and insensate, and recalled His spouse from the underworld, and leveled and fitted living stones for building the heavenly city. So S. Thomas ad the cited psalm, and in serm. de Resurrectione.

Therefore the excesses of goodness and of diffusion, inexplicable and rather to be pursued with jubilation, He says: All you nations, clap your hands; shout to God with a voice of exultation. Because the Lord is high, etc. and Psalm. 47. Great is the Lord, and exceedingly to be praised. Because behold the kings of the earth have gathered together, according to that Psalm. 1. The kings of the earth stood up, and the princes met together in one against the Lord, and against His Christ. Behold again the excesses of the Passion of Christ, exceedingly praiseworthy; that they may never be praised enough.

Hence you will perceive the saying of Aristotle primo Eth. cap. penult. That the best things have not praise, but something greater and better, not because God is not to be praised, but because His goodness and benefits can never be matched by praises; because, as it is said, Ecclesiastici 43. He is greater than all praise.

Observe still, that God is not praised so that our praises and the conceptions we form of His eminence may be made known to Him; for He is the searcher of hearts, but so that, hearing His pre-eminence and eminent excellences, we may be raised up to admiration of God, as S. Bonavent. notes above, and D. Thom. art. 1. and Tannerus num 47.

Therefore the praise of God profits the very one praising, as it is said, Psalm. 49. The sacrifice of praise shall glorify me; and there is the way by which I will show him the salvation of God.

For praises are offered to God as owed by justice, a sacrifice of justice, Psalm. 4. and because they inflame toward penance and return to God, Psalm. 50. A sacrifice to God is an afflicted spirit, etc. The heart is inflamed toward the praises of God; the sacrifice of praise toward mortification, etc. See D. Bonavent. ad Psal. 49. whom Tannerus imitates, 47. after Boëtius in the prologue to music.

Therefore praises are raised up in song; as D. Thom. also says art. 2. for according to the diverse sounds of melody the minds of men are diversely disposed, as Aristotle says, 8. Polit. cap. 5. 6. and 7.

Although song, when restrained by delectation, abstracts from consideration, yet if the Divine praises are sung attentively and devoutly, they raise up and inflame to the love of God and devotion, as D. Augustinus says lib. 11. confess. cap. 33.

Truly, moderately and devoutly, musical instruments, if any are added, are to be employed; for the saying of Aristotle is widely known, 8. Polit. cap. 6. Neither are pipes to be brought into discipline, nor any other artificial instrument, say the Cithara. For such music moves more to delectation. They were employed more frequently in the Synagogue, for that stiff-necked people, to soften them somehow for grasping Divine things.

In the Church also they are conceded, but neither vain, nor tuned to wanton melodies; for this would be a grave sin, as Caietanus warns ad art. 2.

Therefore the Council of Trent gravely warns session 22. in the decree on things to be observed in Mass: Let them banish from the Churches that music, in which whether through the organ or through song something lascivious or impure is mixed, etc.

Musical songs are to be employed, joyful ones indeed for increasing spiritual joy; and mournful ones for the holy sadness of penance; for such is the nature of music, that him whom it meets joyful it makes more joyful, and him whom it meets sad it increases in that kind of sorrow, as S. Thomas notes on the Lamentations of Jeremiah, at the beginning.

Therefore Valentia quaest. 9. teaches, that to set up vain and alien things in the Divine office formally, from the intention that they are vain, as a part of the Divine office, is a grave sin of superstition; for this stands in the way of the end of Divine worship. But if it is done only materially, not from intention, but by applying only consonance to the Divine words, it can be mortal per accidens, if they gravely provoke to evil, or by reason of scandal per se, as he says with Caietano art. 2. and in the summa, under the word Organorum usus, he maintains it is not a sin. But if shameful things are inserted of a delectation kind, it will be a mortal sin, by reason of provocation to evil, and to add another mortal from another head of religion, he teaches with Caietano; nor can there be in this a vincibile or invincible ignorance which would excuse from mortal.

You will say. Vincibile ignorance sometimes excuses from mortal.

Valentia answers that it does excuse sometimes, if it is not so easy to learn, or because from the subject matter vincibile ignorance draws away from mortal.