Praise of God

Praise is an honorable utterance of the excellence of God. But concerning praise, what we said about adoration holds, namely that in order for it to be a true act of religion, there must be joined to it an internal act by which we honor the excellence of God with mind and heart, and which is customarily called praise of the mind or praise of the heart.

We shall speak first, very briefly, about the usefulness and modes of praising, then about the sin chiefly opposed to it, that is, blasphemy.

I. Praise is useful not only because through it we worship God with both soul and body, but also because through it we stir up ourselves and our neighbor to greater devotion.

"We use words," says St. Thomas, "in one way toward God, and in another way toward man. For toward man we use words in order to express to him the concept of our heart, which he cannot know except through our words; and therefore we use oral praise toward man so that it may become known either to him or to others that we have a good opinion of the one praised; so that through this we may both provoke the one praised to better things, and lead others, among whom he is praised, to a good opinion and reverence and imitation of him. But toward God we use words, not indeed so that we may manifest our concepts to him, who is the inspector of hearts, but so that we may lead ourselves and others hearing us to reverence for him. And therefore oral praise is necessary, not indeed on account of God, but on account of the one praising himself, whose affection is aroused toward God from his praise" (II-II, q. 91, a. 1).

II. Praise can be made both by speech and by song.

On the usefulness of song, St. Thomas says: "Vocal praise is necessary for this, that man's affection may be stirred toward God, and therefore whatever things can be useful for this are fittingly assumed into divine praises. But it is manifest that according to the diverse melodies of sounds, the souls of men are disposed in diverse ways, as is clear through the Philosopher in VIII Politics (chs. 5, 6, and 7), and through Boethius in the prologue of music (or book I, ch. 1); and therefore it was salutarily instituted that song be assumed into divine praises, so that the souls of the weak may be more stirred to devotion. Hence Augustine says in X Confessions (ch. 33): 'I am led to approve the custom of singing in the Church, so that through the pleasures of the ears the weaker soul may rise up into the affection of piety'" (II-II, q. 91, a. 2).

¹ Cf. Suarez, De virtute et statu religionis; Bouquillon, De virtute religionis; Dignant, De virtute religionis (Theologia Brugensis); Vermeersch, De virtute religionis et pietatis; Wirthmuller, Die Tugend der Religion.

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.

Is it necessary for the moral goodness of human acts to direct all actions to the glory of God; and do human acts, insofar as they are good or evil, have the notion of merit or demerit before God? - R. To the 1st: The more common and truer opinion affirms it. The reason is most clearly evident from what has been said; since every moral action, in order that it be good, must tend to the ultimate end and be ordered to it by reason. But if a human action tends and is ordered to the ultimate end, it is already directed to the glory of God. Therefore it is as necessary to direct all actions to the glory of God as it is necessary for them to be morally good. "The goodness of the will depends on the intention of the end: but the ultimate end of the human will is the highest good, which is God. Therefore it is required for the goodness of the human will that it be ordered to the highest good." S. Th. 1. 2. q. 19. a. 9. "The whole that man is, and what he can and has, must be ordered to God." S. Th. 1. 2. q. 22. a. 4 ad 3. - 1 Cor. 10:31.

Hence it is enough to direct them to God virtually on the part of the work, or by the very act exercised, namely by acting for the end of some virtue, or for what is honorable and consonant with rational nature; for such an act tends to the glory of God from its intrinsic nature. To the point S. Th. 1. 2. q. 8. a. 3 ad 2: "Whenever someone wills those things which are for the end, he wills the end by the same act; but not conversely." And q. 21. a. 4: "He who does an evil act not referable to God does not preserve the honor of God which is due to the ultimate end." Cajetan on the same q. 8. a. 3: "one who always seeks what is for the end seeks the end, not habitually, but actually, as actually extends itself to virtually. For virtually to use something is within the breadth of actual use; otherwise that precept would never be fulfilled: Do all things for the glory of God; for to do imports to operate actually."

Much more, moreover, is it enough to direct all actions to God virtually on the part of the one operating himself, who by an act of charity has ordered his whole life to God and remains in habitual charity. Cajetan says this on 1. 2. q. 8. a. 3: "Between the movement of the will toward something habitually and actually, there is the middle movement of the will toward it virtually.... For when one having charity sins venially, he indeed habitually loves God, but not actually, as is clear, nor virtually, because sin is not directable to God. But when one having charity walks or preaches, and whatever else he does not do evilly, although he does not actually think of God, nevertheless that act is not only an act of such virtue, but of charity, and the will then is borne virtually toward God, and not only habitually, which belongs to one sleeping and to one sinning venially." S. Th. 2. D. 10. q. 1, a. 5; E. M.

R. To the 2nd: A human act has the notion of laudable or blameworthy, or of fault, from the fact that it is from the power of free will: "For to be praised or blamed is nothing other than to impute to someone the malice or goodness of his act." S. Th. 1. 2. q. 21. a. 2. It has the notion of good or evil from the fact that it is suitable or unsuitable to right reason. It has the notion of rectitude from the fact that it has order to the end. It has the notion of honorable or of sin from the fact that it is conformable or deformable to law. Finally it has the notion of merit or demerit according to the retribution of justice toward another, from the fact that it is performed in service of another. Retribution is made to someone from the fact that he acts for the advancement or harm of another. By giving something from those things which are in our dominion, we acquire for ourselves a certain right to receive something from another's. S. Th. De Verit. q. 29. a. 6. Therefore from the fact that a human act is referred to God as to the ultimate end, and consequently promotes his honor and glory, and God is the governor and ruler of the whole universe, to whom it belongs to make retribution for those things which are done well or badly in it, human acts have before God the notion of natural merit or demerit. For a human act considered precisely according to its moral goodness, in the present order of divine providence, is not formally meritorious of grace and eternal life; for grace is necessary for supernatural merit, by which it is elevated to a supernatural condition. Materially, however, such an act is capable of becoming meritorious of supernatural reward, presupposing divine ordination and grace being added. For if these are removed, there is had only natural merit toward a merely natural reward, from the fact that good works yield to God's service. S. Th. 1. 2. q. 5. a. 7, q. 21. a. 2. 3. 4, q. 114. a. 1. 2; Wirceburg. c. 3. a. 3; E. M. 75. 89.

What is the praise of God? - The praise of God is speech by which we profess the excellence and beneficence of God with honor. This speech is not made so that we may manifest our affections to God, the beholder of hearts. Rather it is made so that our affection toward God may be aroused from his praise, and may be drawn back from those things which are against God. It is also made so that the affection of others may be stirred toward God, and that we may move others hearing us to the praise and reverence of God.

This praise is usually made in two ways: 1. by simple speech; 2. by chant and music. Chant must not be theatrical for ostentation or delight, but pious for devotion. And the same must be said of music. Nor indeed is the mind withdrawn by chant from consideration of those things which are sung. But if someone sings for devotion and not for the delight of the chant, he considers more attentively what is said, both because he dwells longer upon the same things, and because all the affections of our spirit, according to their sweet diversity, have their own modes in voice and chant, by whose hidden familiarity they are aroused. And the same reason also holds concerning hearers, in whom, even if some do not understand what is sung, nevertheless they understand on account of what it is sung, namely for the praise of God; and this suffices for arousing devotion. S. Th. 2. 2, q. 91.

Sacred music: From the decree of S. R. C., 8 Jan. 1904, in sacred music the Instruction concerning it must be observed in the Motu Proprio of Pius X, 22 Nov. 1903, by which Gregorian chant is to be restored in sacred solemnities. The aforesaid Instruction is to be received by all churches and most holily observed. And specifically in the City the ancient Roman or Gregorian chant is to be restored. Letter of Pius X to the Cardinal Vicar, 8 Dec. 1903. Classical polyphony is also to be restored. The more recent kind of music is also received in churches, provided it does not savor of anything profane. But in sacred liturgies it is prohibited to sing anything in the vernacular language. Music joined to the organ is permitted. Sometimes, within certain limits, other musical instruments can be admitted, always however by special license of the Bishop. S. R. C., 15 Apr. 1905. In sacred music musical instruments, oboes and clarinets, can be tolerated, provided this is done moderately, and license for any work whatever has been obtained from the Ordinary. S. R. C., 13 Nov. 1908.

Although the Ceremonial of Bishops never supposes that the organ is joined with voices in Gregorian chant, it has been declared that the present use of aiding chant with organs is licit, excepting only those parts of Offices and Masses which, according to the liturgical laws now in force, must be sung entirely without accompanying organs. Indeed, in case of necessity, this is licit also in Offices and Masses in which the sound of the organ is prohibited, except the single triduum of greater week after and before the Angelic hymn of the respective Mass. S. R. C., 11 May 1911. Cf. Letter of the Most Eminent Cardinal Vicar, 14 Feb. 1912, M. E., v. 25, pp. 167 seqq.

Chant: Gregorian chant is prescribed in churches. Music is admitted according to the path of the Motu Proprio of Pius X on this matter. Songs of any kind in the vernacular language are prohibited in solemn Mass and in all solemn liturgical offices. S. R. C., 31 Mar. 1909, ad 7, 8.

Women and girls are prohibited from singing inside or outside the ambit of the choir in solemn Masses. Yet it is permitted to allow girls and women, sitting in benches separated from men, to sing the invariable parts of the Mass in Gregorian chant; and outside liturgical functions to sing hymns or vernacular canticles, provided that among the Christian faithful men and boys, as far as can be done, contribute their part in celebrating the divine praises, women and girls however not being excluded in their absence; and where choral office is had, the exclusive chant of women, especially in Cathedral churches, is not admitted, unless from a grave cause to be recognized by the Ordinary, and care always being taken that every disorder be avoided. S. R. C., 17 Jan. 1908; 18 Dec. 1908.

To sing in the churches of non-Catholics, at the time of sacred functions, is illicit. Nor are heretics to be admitted to singing in sacred functions in Catholic churches. Cf. 372. The use of the gramophone for strictly liturgical Gregorian chant is prohibited. S. R. C., 11 Feb. 1910.

Printing: From the more recent Decrees these things are to be observed as to the printing of liturgical books containing Gregorian chant: They cannot be printed without permission of the Holy See and without the approval of the Ordinary, by which it is declared that they agree with those which have been printed at Rome. S. R. C., 11 Aug. 1905. In the printing of these books containing liturgical chant and music, the several Decrees published in this matter concerning the mode of the aforesaid chant by S. R. C., 11, 14 Aug. 1905, and 14 Feb. 1906, are to be observed. They must be conformed to the authentic and typical Vatican edition of Gregorian chant, approved by the same Sacred Congregation; nor can they be otherwise permitted by Ordinaries. Motu Proprio of Pius X, 25 Apr. 1904; 14 Aug. 1905. The Vatican edition, as to Gregorian music and chant, is to be substituted for other editions used up to now. Proper Offices also are to be reformed and rendered conformable to the typical Vatican edition as to Gregorian melodies. S. R. C., 7 Aug. 1907; 8 Apr. 1908.

It cannot be impeded that, after due remuneration of the possessor, others publish some proper chant furnished with its own text of words. They pass into the power of the Holy See; nevertheless the customary rights remain firm for possessors. After ten years have elapsed, they become of public right, always saving the dominion of the Apostolic See. S. R. C., 24 Mar. 1909. Proper Offices which exhibit Gregorian chant need for the first edition, after the testimony of revisers, the approval of S. R. C.; therefore each sheet in triple copy is to be sent to it, permission of the Ordinary of the place or of the supreme Moderator of the Order, for whose use the edition is prepared, having first been had. For other editions, provided they are conformable with the first typical one, the approval of the Ordinary of the Diocese or of the supreme Moderator of the order for whose use the edition is prepared is required and suffices, and besides this the license of the Ordinary of the place in which the edition is produced and published. S. R. C., 27 Nov. 1908; 24 Feb. 1911. As to proper Offices for the Gradual or Antiphonal of the Roman Vatican edition, the approval of the Ordinary of that place where the edition is prepared and published is required and suffices. S. R. C., 24 Feb. 1911. The approval of the first edition from S. R. C. and the approval of the Ordinary of the diocese or Moderator of the Institute must be obtained in writing, as also the license of the Ordinary of the place, as above, and must be published at the beginning or end of the Proper. S. R. C., 24 Feb. 1911.

The last Decree on this matter is of 17 May 1911, and is the following: Editions of Books concerning the Sacred Liturgy, whether they contain Rites and Prayers to be performed in Sacred Functions, or prescribe the Sacred Ceremonies accompanying the aforesaid Rites and Prayers, or present the Decrees of this Sacred Congregation collected into one, are either Typical or according to the Typical editions. Only the Pontifical Vatican Polyglot Press, or other Pontifical Printers who have obtained permission from S. R. C., can print Typical Editions. Each sheet of the typical edition will be submitted to the revision of S. R. C., which will ask the judgment either of the Liturgical Commission or of the Commission on Sacred Music and Chant, according to suitability. Any typical edition will bear a Decree of approval declaring such an edition to be typical, and at the same time prescribing to all publishers that they conform future editions altogether to the aforesaid typical edition. Publishers, when some typical edition has been completed, will hand over two copies to this S. R. C., to be preserved in the Archive of the same Sacred Congregation with the greatest care and zeal.

Any Printer, with the consent and approval of the respective Ordinary added, can print editions according to the typical ones, namely editions which correspond exactly to the aforesaid typical editions. The most Reverend Ordinaries of places, after appointing a reviser diligent and expert in liturgical matters, who is to see whether the aforesaid editions agree plainly with the typical ones, are to declare such agreement and affix the imprimatur. As to editions of Masses or Offices Proper to some Diocese, of which no typical edition exists, if they are to be printed in the Diocese itself, the most Reverend Ordinaries of places are to declare their agreement with the originals and affix the imprimatur. But as to editions either of another Diocese, or of Regular Orders or Congregations, the most Reverend Ordinaries of places, to whose jurisdiction the Printers are subject, are to affix the imprimatur, after either the Ordinary of the Diocese, or the Superior of the Order or Congregation, to whom the aforesaid offices or propers pertain, has sent to them the Rescript, which likewise must be published, concerning the agreement of these editions with the originals approved by S. R. C.

Among Books concerning the Sacred Liturgy, for the effect of the present Decree, the following are chiefly to be counted: the Roman Breviary, Missal, Ritual, and Pontifical, and excerpts from them; the Roman Martyrology; the Ceremonial of Bishops; Propers both of Offices and of Masses of some Diocese, Order, or Religious Congregation; the Memorial of Rites of Benedict XIII for lesser Churches; the Clementine Instruction for exposition of the Most Holy Sacrament; the Collection of Decrees of S. R. C.

What is the fourth precept of the Decalogue? - The fourth precept of the Decalogue is: Honor your father and your mother. Ex. 20:12. This precept primarily and directly regards the obligations of children toward parents, because "they are the particular principle of our being, just as God is the universal principle." S. Th. 2. 2, q. 122, a. 3. But secondarily and implicitly it regards both the obligations of parents toward children, and also the mutual obligations of other blood-relatives, and of other inferiors and superiors. Roman Catechism, p. 3, c. 6, nn. 2, 8. Therefore this precept concerns acts per se of the virtues of piety, observance, dulia, obedience, legal justice, and gratitude.

Piety is a certain special virtue, to which it pertains to exhibit worship toward parents and one's fatherland, from whom and in which we are born, because they are "a connatural principle producing in being and governing." For piety regards this "principle, insofar as it spends duty and worship upon parents and fatherland, and upon those things which are ordered to these." S. Th. 2. 2, q. 101, a. 3. Besides this, piety also exhibits worship toward other blood-relatives, not because they are the principle of our origin, but because in them, by communion of blood, parents are in some way represented; and likewise toward benefactors of the fatherland, because in them we behold the favor and help of the fatherland. S. Th. l. c., a. 1. "Through the fact that we are born from parents, both blood-relatives and fatherland pertain to us." S. Th. 2. 2, q. 122, a. 5. Hence piety is also between spouses and with respect to children, "because between spouses there is worship and duty toward each other, as coadjutors for the preservation of the blood-relationship of both, which each spouse has from his own parents; for by the propagation of children the blood of each parent is preserved. And we say the same about children, namely because they are regarded by the virtue of piety as preservers of the blood-relationship received from parents." Cajetan, on 2. 2, q. 101, a. 1.

Worship is an act by which someone professes his own subjection to another in testimony of the latter's excellence. Hence the worship owed to parents imports reverence, obedience, and duty. Obedience imports compliance. Duty imports obedience and assistance.

Observance is a virtue "through which worship and honor is exhibited to persons constituted in dignity." S. Th. 2. 2, q. 102, a. 1. Honor imports a certain testimony concerning someone's excellence, either by words or by deeds, such as inclinations, or also by exterior things, for example, the offering of gifts. It is distinguished from praise, because praise consists in words alone. It is distinguished from glory, which is the effect of honor and praise, because from the fact that we testify concerning someone's goodness, his goodness shines out in the knowledge of many, and this the name of glory imports, which is clear knowledge with praise. S. Th. 2. 2, q. 103, a. 1.

Observance also pertains reductively to this fourth precept; since, just as parents are for us a principle producing in being and governing, so persons constituted in dignity not only have a certain excellence in themselves, but also a certain power of governing with respect to some things, whence the nature of principle also belongs to them, as a Prince of a city is in civil matters, a leader of an army in military matters, a teacher in disciplines. Hence it is that all such persons are also called fathers because of the likeness of care. S. Th. 2. 2, q. 63, a. 3; q. 102, aa. 1, 2; Quodl. 10, a. 12; Roman Catechism, n. 8.

Dulia is "a certain species of observance, because through observance we honor any persons whatever who excel in dignity; but through dulia, properly taken, servants venerate their masters. For dulia in Greek is called servitude." S. Th. 2. 2, q. 103, a. 3. They venerate, by furnishing due service to masters. A certain species of observance. For observance has diverse species according to the diverse nature of excellence. And thus in one way a servant reveres a master, a soldier a commander, a disciple a teacher. S. Th. l. c., a. 4; q. 104, a. 2 ad 4.

Obedience properly is "a special virtue; and its special object is a tacit or express precept" of a superior. "But if obedience is taken broadly for the execution of anything whatever which can fall under precept, and disobedience for omission of the same from any intention whatever, then obedience will be a general virtue and disobedience a general sin." S. Th. 2. 2, q. 104, a. 2. The former is usually called formal obedience; the latter, material obedience. "Obedience proceeds from reverence, which exhibits worship and honor to superiors. And as to this it is contained under diverse virtues, although considered in itself, insofar as it regards the nature of precept, it is one special virtue. Therefore insofar as it proceeds from reverence for Prelates it is contained in some way under observance; insofar as it proceeds from reverence for parents, under piety; but insofar as it proceeds from reverence for God, under religion, and it pertains to devotion, which is the principal act of religion." S. Th. 2. 2, q. 104, a. 3 ad 1. But insofar as it proceeds from procuring the common good, it is contained under legal justice, and pertains to it. Cf. 835.

Gratitude or thankfulness is a virtue which recompenses benefactors for some particular and private benefit received, by the action of thanks, and by spending something gratuitously. Ingratitude is opposed to gratitude, which according to the diversity of circumstances is sometimes a lethal, sometimes a venial sin. It is not grave unless the ingratitude was great. S. Th. 2. 2, q. 107.

Therefore gratitude is a certain virtue which comes after piety and observance, as deficient from them, since "not whatever we owe to a father or to a person excelling in dignity do we owe to some benefactor from whom we have received some particular benefit." S. Th. 2. 2, q. 106, aa. 1, 3, 6; q. 107. But honor and reverence are owed to a benefactor because he has the nature of a principle, and per accidens relief or support, if he is in need.

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!"

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.