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Over the past century, the liturgy has been a flashpoint of theological interest. Few scholars, however, have examined what St. Thomas Aquinas has to say about the Liturgy. In this concise volume, David Berger ably takes on this task. A member of the Pontifical Academy of St. Thomas, Berger approaches his theme from a perspective in accord with Cardinal Ratzingers recent call for a "reform of the reform." Drawing together St. Thomas's life and theology, Berger illumines the role in St. Thomas's theology of his youthful training at the Benedictine monastery of Monte Cassino and his devotion to the Eucharist. Rightly renowned for his articulation of the real presence of Christ in the Eucharist by transubstantiation, St. Thomas deserves also to be regarded as a master of liturgics. Berger demonstrates that liturgy belongs to the heart of St. Thomas's speculative theological syntheses: For St. Thomas, lex orandi truly is lex credendi. As Berger shows, St. Thomas provides a supremely incamational view of the Christian liturgy, in which man. As a body-soul unity, is drawn with the angels into Christ's redemptive sacrifice.
- Sales Rank: #1548838 in Books
- Brand: Sapientia Press
- Published on: 2012-08-30
- Original language: English
- Number of items: 1
- Dimensions: 7.26" h x .49" w x 4.50" l, .38 pounds
- Binding: Paperback
- 133 pages
Review
"An 'analectic' reading of Thomas's intellectual vision as characterized by deliberate balance, comprehensiveness, and interconnection." -- Aidan Nichols, OP, in The Thomist
"Scholarly and straight-shooting, this ably and succinctly demonstrates Thomas's profound grasp of the nature of the Liturgy." -- Dom Alcuin Reid, OSB, author of "The Organic Development of the Liturgy"
"This book should be on the bookshelves of every priest and seminarian in the English-speaking world." -- Father John Saward, International Theological Institute, Gaming, Austria
About the Author
David Berger is co-founder and editor-in-chief of the German periodical "Doctor Angelicus." A corresponding member of the Pontifical Academy of St. Thomas Aquinas, he has published articles in such journals as "Angelicum," "Divinitas," and "Gregorianum." He is author of, among other books, "Thomismus" (2001), "Thomas von Aquin begegnen" (2002), and most recently "Thomas von Aquins Summa theologiae" (2004).
Most helpful customer reviews
11 of 12 people found the following review helpful.
An invaluable tool for today
By Alcuin Reid
Scholarly and straight-shooting, Thomas Aquinas and the Liturgy ably and succinctly demonstrates from the life and teaching of the Angelic Doctor his profound grasp of the nature of the Liturgy--the active, bodily contemplation of Christ's redeeming work and its renewal in our very midst--something which the Church of our day needs urgently to rediscover. This book is an invaluable tool for that crucial task.
3 of 3 people found the following review helpful.
A vigorous and superb treatment
By Dr. Peter A. Kwasniewski
David Berger has produced a true gem in this little work. In a remarkably brief space he manages to summarize the entire teaching of Aquinas on the liturgy, the sacraments, and public prayer, while at the same time finding occasion for striking insights into his theology and connections to contemporary issues. The chapter on Aquinas's philosophical anthropology all by itself is worth the price. I recommend this book to all of my students who are studying the sacred liturgy and the dogmatic, moral, and ascetical theology behind it.
0 of 0 people found the following review helpful.
Deep but worth the dive
By Frederick A. Costello
St. Thomas was a mystic (Page 17). He said that the psalms contain the entire contents of theology, including praise, thanksgiving, and prayer (14). The Eucharist was the center of his life (15). He used the liturgy as the authority for his Summa Theologica (19), the third part of which presents his explanation of the Mass.
We gain our knowledge through our five senses. We integrate and expand our knowledge through our mind’s interior sense (57). In keeping with the Incarnation (64), body and soul are involved (55). The causal mediation of salvation comes through visible signs (66). Whereas a pre-theological eye might see the Mass as simply a system of signs and symbols, that view misses the invisible spiritual realities (52), discernible by our interior sense. The liturgy is a symbolic expression of the entire economy of salvation, using allegory, tropology , and anagogy (38). The Mass itself is an image of Christ’s passion. The priest is an image of Christ (29). The Mass is both sacrifice and sacrament (30). During the Mass of St. Thomas’ time, the priest made many, many signs of the cross. St. Thomas explains their appropriateness (35). Through the liturgy, Christ continues the work of redemption in, with, and through His Church (70).
Thomas’ analectical approach considers the beauty, mysticism, and tradition of the liturgy (46). Beauty comes from above, not from man (46). The mysticism comes from theological objectivity, especially the evident chasm between man and God (48). Without the mysticism, the liturgy devolves into social work, eventually devoid of the spiritual (79). Active participation does not mean Catholic social work (86). Tradition comes from the long history of the prayers and ritual (50). It passes on the divine (84). In the liturgy, man is drawn from the profane to the divine (85).
All seven Sacraments use signs and symbols of spiritual realities, but all point to the Holy Eucharist, where Christ is present substantially. In the other Sacraments, Christ is present in His instrumental power (80). Other ministries similarly point toward the Eucharist (82). All of the graces Christ earned for us come to us objectively through His human nature (74). The supernatural works of the God-man were physical (77).
“Transubstantiation” is an integral part of the Holy Eucharist. Modern “explanations” are distortions of the reality (90). Transubstantiation is a mystery that can be comprehended only by faith, which rests upon divine authority (93). The substance of the bread is transformed into the essence of the Body and Blood of Christ (97). The human soul and divine nature of Christ are present (102). God, Who is the Cause of substance and accidents, preserves the accidents while removing the substance of the bread (107). Christ remains until the appearances are no longer, because the relationship of Christ to those species is then taken away (104). Today’s scientists equate matter with substance, thereby confusing the metaphysical concept of substance (99).
St. Thomas wrote the entire Corpus Christi office .
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