PREFACE
In the Convent of San Marco in Florence, among the other remembrances of Fra Girolamo Savonarola, a most precious codex is conserved in the cell attributed to him, belonging for a time to his close friend Girolamo Benivieni, and then to Girolamo Gondi, where, among many valuable schemes of sermons and writings all from the hand of the Friar, is found the Latin discourse on St. Dominic which, faithfully transcribed here, we publish in the original text with the vulgar translation. This is, in our view, a new revelation of the ingenuity and of the heart of Fra Girolamo, to whom the Sacred Scriptures were so familiar, and who so often extracted from them the heat of life. It is one of the sermons that the celebrated Dominican, who as superior was obliged according to custom to preach to the entire Community in the Capitular room on the principal solemnities of the year, preached to his friars of San Marco to conserve and grow their religious fervor. Fra Girolamo delineates the figure of his cherubic Father — before whose tomb in Bologna he had received the religious habit and of whom he inherited so much spirit, so much so that in him that which Dante Alighieri sung of St. Dominic seemed to be renewed:
poi con dottrina e con volere insieme,
All’ufficio apostolico si mosse,
Come torrente ch’alta vena preme,[^1] —
following word for word the praise that the sacred text makes of the high Priest Simon, son of Onias (II ECCL. L. 1-10): « Simon the high priest, the son of Onias, who in his life propped up the house, and in his days fortified the temple. By him also the height of the temple was founded, the double building and the high walls of the temple. In his days the wells of water flowed out, and they were filled as the sea above measure. He took care of his nation, and delivered it from destruction. He prevailed to enlarge the city, and obtained glory in his conversation with the people: and enlarged the entrance of the house and the court. He shone in his days as the morning star in the midst of a cloud, and as the moon at the full. And as the sun when it shineth, so did he shine in the temple of God. And as the rainbow giving light in the bright clouds, and as the flower of roses in the days of the spring, and as the lilies that are on the brink of the water, and as the sweet smelling frankincense in the time of summer. As a bright fire, and frankincense burning in the fire. As a massy vessel of gold, adorned with every precious stone. »
Dominic de Guzman, who with Francis of Assisi was seen in a dream by Innocent III holding up the crumbling church of the Lateran, is the great priest who with miracles, doctrine, but above all a holy life won so many souls to Christ, and was of such great help to the Catholic Church through the institution of the Order of Preachers. Double is the foundation of which he is honored, because it embraces men and women. The exalted walls of the temple are the doctors and the preachers, who in sanctity of life must greatly exceed the people and even rise above the rest of the clergy. The wells of water that overflow as a sea are the Sacred Scriptures, from which spring copious amounts of salutary doctrines; and by the sons of St. Dominic, and above all others St. Thomas, all sciences in the Church experienced a major increase. Dominic was the new liberator of his people and the work that survives him is his most beautiful praise. In this work of his Father, Fra Girolamo seeks to penetrate its singular spirit; and as St. Catherine of Siena had done, he recognizes the Dominican character as a certain broadness, hilarity and fragrant delight that have their cause in charity. Dominic, on whose forehead gleams a divine splendor, is the morning star that shines among the clouds a double light: the light of wisdom and the light of holiness; he is a full moon in nothing deficient; he is the sun that scatters the darkness, he is the iris that in its various colors mirrors the charisms of grace, he is the rose and lily that sends forth a sweetness of odor, he is the ardent and illuminating fire, he is incense and aroma that in the fire of charity is transformed into sweet smoke that ascends to God, he is the vase of solid gold adorned with every type of precious gem. With the praises taken from the Old Testament, the prolific Orator wonderfully weaves the praise that the Church makes of the Holy Patriarch by singing on his feast the gospel of the Mass of the Doctors: You are the salt of the earth… You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house… He that shall do and teach, he shall be called great in the kingdom of heaven (Mt. V, 13-19).
This resplendent figure of the Father, delineated by his vigorous traits, should excite in the heart of his generous children magnanimous impulses to grow in virtue, to imitate him in his apostolate, to be entirely worthy of him; and to this scope is aimed the fervent exhortations of Savonarola, who in most sad times, yearned to see the efforts of good men multiplied and asked God to send to the deserted vineyard holy cultivators, apostles and preachers truly worthy of their mission, who with all their strength worked at the task which was at the top of all of his thoughts, the expansion of the kingdom of God.
Rather than a true discourse, this text is more of an outline or sketch of a longer sermon, but the canvas is so vast, the thoughts at first flush so fruitful, that it could be among the best panegyrics said in praise of the Holy Patriarch. Few, I believe, would equal it, if it had been recorded, like so many of his other sermons, directly from the lively voice of the Orator, while, with his soul overflowing with faith, he recited it to the friars of his beloved San Marco.
Convent of St. Dominic at Fiesole
Feast of Holy Father Dominic, 1910.
Fra Ludovico Ferretti, Order of Preachers
——————————
ON ST. DOMINIC
Sermon outline by Rev. Fr. Fra Girolamo Savonarola of Ferrara
Of the Order of Preachers
In the Convent of San Marco di Firenze
✠
Behold the great Priest, who in his life propped up the house, and in his days fortified the temple.
This, brethren, is Blessed Dominic, whose feast we celebrate today, and who, born in the Western parts while the end of the world neared, together with Blessed Francis, renewed the crumbling Church. (See breviary… etc.¹)
Observing the Church’s collapse these days, you all desire the coming of such preachers. But do we not already have illustrious, learned, expert and refined preachers, and pious and good men, among us? Why, then, do men not convert? You might say: “Oh, if only these men worked miracles like our ancient fathers, how many would convert!” But consider this: the Apostles and other saints renewed the world. Was the principal cause of their success their miracles or their lives? Let us suppose that perhaps it was the miracles without a good life. Do you really believe that the world would have followed them? If they had said to men: “Believe in God, the next life is eternal, abandon worldly things, bear martyrdom and flee from hell; fast, be poor, chaste, and humble;” and proven these things with miracles, but had not lived virtuously, would not men have said to them: “And why do you not follow your own teachings? If these things were true, you too would follow them. These miracles of yours are deceptions, it seems like you work them, but you do not. Your sleight of hand conceals your deceptions.” On the other hand, if you attempt to acknowledge a good life without miracles, you cannot do so, because the very lives of the saints are the greatest miracles.
Observe here what St. Thomas states in the first part of the second part, q. 113, a. 10. Despite the fact that the lives of the saints and the justification of the ungodly are not miracles in terms of the second and third conditions,² they are nonetheless greater than the resurrection of a dead person and are more capable of converting men to a good life than hundreds of miracles. When people see and consider that such holy individuals firmly believe in things beyond human intellect, like the Trinity, the Incarnation, and above all, confess that God is in the Sacrament of the altar, adore it, abandon all visible things, and long for martyrdom for the Crucified, they initially perceive them as fools. However, upon speaking with them and finding them prudent and learned even in secular sciences, and observing that nothing they say or do contradicts true philosophy, they are struck with wonder and think: surely if these men did not know the truths of the afterlife, they would not act this way given their prudence and wisdom. They seek nothing in this life, and yet they are wise and prudent. What then shall we conclude? Behold: a good life moves people more than a miracle. St. John the Baptist moved all of Judea without performing a single miracle. Therefore, do not say, brother: if the preachers worked miracles, the people would convert; instead, say: if the preachers and prelates of the Church lived virtuous lives, all things would be restored. Observe the people if you wish to know the life of the priests. It is written of Blessed Dominic that he seemed to support the church of St. John Lateran, which was threatening to collapse (here, recount the vision of Innocent III)³. I ask: did he do this with miracles or with his life? Listen to the sacred text: Behold, it says, the great Priest. Brethren, note the words and observe the mysteries. There are many priests, yet there are few priests.⁴ Not all good priests are great. For the priest must illuminate, as preaching is expected of him. How then is the priest who knows not how to illuminate? How then, he who is not himself illuminated? How, he who is himself wicked? Blessed Dominic was holy and, by doctrine, illuminated. One might say: I will learn to preach in a holy way. Nowadays, our priests, considering preaching an office of such great honor, all want to preach and seek collections of sermons and other texts, claiming they wish to edify the people. I will do some good in the Church, they say. But here is what follows: In his life, he upheld the house. A sinful life is not life but death. Understand therefore: he upheld the house with his holy life and good example. Pray, pray that the Lord sends good and holy priests to sustain the house, which is the entire Church, threatening a terrible collapse.
And in his days, he fortified the temple. What do we understand by these days if not different illuminations and doctrines? The Church is sustained firstly by life, secondly by doctrine. The entire clergy is understood as the temple, which is holier than the house; thus, the clergy must be holier than the people and more enlightened in doctrine. By him also the height of the temple was founded. This height of the temple is the perfect state of some clergy members, that is, some religious. The Bishop must be perfect, as he is in a perfect state. The religious are in a state of perfection, as they pronounce their vows and commit to things conducive to a perfect life. The other clergy are in a middle state. This is not to say that the clergy and laity cannot be perfect in their lives like the religious, but they are not in a state of perfection or a perfect state. Blessed Dominic, therefore, founded the height of the temple, which is the religion of the Preachers. (Here, you can speak of how he thought to institute the Order, did institute it, and how the Blessed Virgin gave him the habit, etc.) Observe the double achievement of Blessed Dominic, for he established an Order for both men and women, and these high walls of the temple. The walls represent the doctors and preachers who guard the sacred aspects of the Church and religion, and they are lofty due to their contemplation and holy lives. Let us consider ourselves, brethren, and examine our current state. Since we are not counted among the laypeople, we must lead lives holier than theirs. Shame on us if we follow avarice more than the people, or if we pursue vanity, sensuality, ambition, and other vices. As members of the clergy, we must be more perfect than the secular clergy. What a disgrace if the secular clergy show more devotion, solitude, prayer, and fasting than us! And among the religious, we are the Order of Preachers. Consider the level of perfection required of preachers when it is said: high walls of the temple. Each person, in every profession, considers the name of their profession and feels ashamed if they do not live up to that name. For example, a soldier who is fearful or flees from battle. This is true for any profession. Consider therefore your name, and remember what I told you last year about your rule, which consists of three words, etc.⁵
In his days, the wells of water flowed out, and they were filled as the sea above measure. Concerning wells, we read many things in the Sacred Scriptures. For instance, in Genesis 26 (beginning at verse 15), it is written that Isaac digged many wells, etc. What is meant by the well, if not the profundity of the Scriptures? They can be called a well and many wells since Scripture is unified in its efficient, material, final, and formal cause. It originates from God alone, pertains to one thing, aims for one thing, and maintains a consistent way of speaking and proceeding. But since there are two principal parts, the New and Old Testaments, and these have many other parts—the prophets and the evangelists—it is a well and many wells. It is said that when Abraham died, representing Christ and his Apostles who were the fathers of many peoples, the Philistines, symbolizing heretics and philosophers, rose and covered the wells with earth, perverting the Scriptures with worldly, carnal, and false meanings.⁶
But in place of Abraham arose Isaac, as it is said: In the place of your fathers are sons born to you,⁷ like Augustine and Jerome, who re-dug those wells that Abraham had dug, manifesting the meanings of the Scriptures that the ancient fathers had taught.⁸ But in St. Dominic’s time, the Church was full of heretics, and he arose like Isaac. Having sold all his books, he became a canon regular, etc. After him came Blessed Peter Martyr, and though heretics continued to fill the wells with earth, the inquisitors eventually quelled the heresies. Blessed Thomas then imposed silence on all, and thus the doctrines were expanded.⁹ It can therefore be said: Going forward from thence, he digged another well, for which they contended not: therefore he called the name thereof, Latitude, saying: Now hath the Lord given us room, and made us to increase upon the earth.¹⁰ Rightly does our text say: In his days the wells of water flowed out, since the sciences and most learned men in every field spread throughout the entire Church, like seas of water, that is, doctrines.
Once the errors were removed, sound doctrine remained, curing the people of their sins. For this reason, the text continues: He took care of his nation and delivered it from destruction. But if one says: “He was already dead; how then could such things come about in his days?” It must be said that Blessed Dominic was like Adam, in whom all humanity was contained, as the entire Order was in him as its principle. Just as sin extended to the entire body through one man, original justice would have been transmitted through the same had he not sinned. Similarly, every good in the Order came principally through the merits and grace of Blessed Dominic.¹¹ Thus, by Abraham, who was the principle of the Hebrew people, everything was derived for that people. For this reason, the Lord often says: Through Abraham, my servant, etc. Likewise, in the kings of Jerusalem, the Lord frequently states that he does not wish to inflict many woes or bestow goods for the sake of David, who was their head. And if you say: “It is only Christ who merits for others,” I will respond that this is true for true and proper merit, as He is truly the head of all and the mediator between God and men, who suffered for our salvation. But the other heads merit by fittingness, because it is fitting that a single head, through the perfection of life found in him, accomplishes what the others do.
Such was the sanctity of Blessed Dominic and so many were his merits that it is not necessary for me to enumerate them all here. As the proverb goes: The work praises the master. Observe the Order he established and see how it has grown in both numbers and merits. To praise and exalt him, it suffices to simply observe the Order, as it is unnecessary to prove something that is clearly visible. For this reason, the text continues: He prevailed to enlarge the city, that is, the Church, with his preaching, converting many to the faith and significantly expanding his Order worldwide.
He obtained glory in his conversation with the people. It is said that Blessed Dominic’s conversation was always joyful and gracious, earning him the admirable affection of all. He preferred to have convents in the cities and to converse with people to the benefit of all. He spent his days helping others and dedicated his nights to God.
He enlarged the entrance of the house and the court. Note that the court represents the good secular clergy, who live broader lives, while the house represents those leading stricter lives, like the religious. The Gospel is the entrance to both lives, which he amplified through his life and expositions of it. He preached charity, which dilates the heart and makes people more gentle. As the Psalm says: Thy commandment is exceeding broad(Psalm 119:96), and also: I have run the way of thy commandments, when thou didst enlarge my heart (Psalm 119:32). When asked where he had learned such beautiful expositions, he responded: “In the book of charity.” Some might say: “But the way that leads to life is narrow.” This is true if you only look at the external, but if you consider charity, you will understand: My yoke is sweet and my burden light (Matthew 11:30). Nothing is difficult for one who loves. Come, son, and enter the house or the court, for the entrance has been enlarged. Have charity and nothing will be difficult for you; for love is patient and kind. And you, brethren, who wish to learn the Scriptures and preach, it is not necessary to busy yourselves all day with many studies and commentaries. Have charity, and she will teach you. Why? Because charity speaks with herself, charity knows charity, be with charity and speak with her. Scripture is nothing other than charity. Have charity and you will understand charity. Does not one who talks understand himself? But one who speaks a foreign language, will he understand you? Therefore, it is impossible for one who has charity not to understand Scripture as much as is necessary for salvation, and it is impossible for one who does not have charity to understand it. The end of the precept of our charge is therefore the charity that comes from a pure heart.¹²
Regarding his glory: He shone in his days as the morning star in the midst of a cloud. Some in the Church have neither a good life nor doctrine. Some have both a good life and doctrine. Some have a good life but not doctrine. Some have doctrine but not a good life. The first are similar to brute animals that live by imaginations and memories, as your Philosopher says, since man lives by art and reason. Since they follow only sense and sensible things, are they really any different from brutes? They love nothing but what can be seen, heard, or imagined. The Saints, however, love that which the eye has not seen, nor the ear heard, etc. The second are similar to the angels and to Christ, and even to the Most Holy Trinity, first of all for the perfection of beatitude since they already touch the summit, according to the words: Blessed is the man that findeth wisdom. Secondly, for their sublimity, since they are already partakers of the friendship of God and the Saints, and for the likeness that causes love; they are sublime, like friends of the eternal king: Wisdom is an infinite treasure to men! Thirdly, for the cheerfulness: Her company hath no tediousness, etc. The third are similar to ships or watercraft in the middle of the sea, loaded with excellent merchandise but without a helmsman: if they are not close to larger ships or a port, they are in great danger. For this reason, it is written in the book of Job: The oxen were plowing, and the asses feeding beside them. Therefore, you simple ones, do not abandon your masters and guard yourselves well against those who do not have doctrine combined with experience and sanctity. The fourth are similar to the devil, and for this, they will be severely punished with him because that servant who knew his lord’s will, and prepared not himself, and did not do according to his will, shall be beaten with many stripes. The greatest in the Church are those who have both doctrine and a good life. You might say: there are those who have doctrine and a good life but do not teach. It is difficult to find such a man because no man lighteth a candle, and putteth it in a hidden place, nor under a bushel, etc. Also, the Lord in today’s Gospel, sung on the feast of our Father, initially noting the good life of the preachers as the first requirement, says: You are the salt of the earth because the good life, like salt, is a condiment to men, as we have said in the first part of our sermon. Then, noting the doctrine, he says: You are the light of the world. Wanting thirdly to demonstrate that God does not unite these things to be hidden, it immediately follows: A city seated on a mountain cannot be hid, etc. So, even if a holy and erudite man flees to the wild, he will be found, like Jerome and others, who, having fled, could not keep themselves hidden. And if you say: “But today many are hidden,” I will say to you that they must not be fervent, although they be wise, because Christ cannot lie. Since, on Christ’s part, he does not give a grace gratis dataunless it is for the utility of the Church: on the part of the saint, he would sin if, against the precept of Christ, he did not want to teach, as it is written: He that hideth up corn shall be cursed among the people. But many, unfortunately, have neither doctrine nor sanctity and want to boast of what they do not have. But those who are holy and erudite, who teach and illuminate others, are worthy now and in the future of excellent glory. The Lord shows this with what follows: He that shall do and teach, he shall be called great in the kingdom of heaven.
Such was Blessed Dominic, who is rightly called the morning star in the midst of the clouds. In the midst of the heretics, he shone forth like a radiant star (here, talk about the star that is depicted on his forehead and how he combatted the heretics¹³). Since it is difficult to be among sinners and remain uncontaminated, it is said of him: and [shone] as the moon at the full, indicating that he was complete and lacking nothing, like the full moon. Although one might be complete in themselves, they may lack vigor in illuminating others when surrounded by enemies. To demonstrate his efficacy in teaching, it is added: And as the sun when it shines, dispersing the clouds with its virtue, so did he shine in the temple of God.
Because Blessed Dominic was among the most glorious of preachers, and his words were sharp and impactful, it is fittingly said: as the rainbow giving light in the bright clouds. The bright clouds symbolize the true and glorious preachers, to whom the glory of the halo belongs—those who genuinely preached for the glory of God and the salvation of souls. Among them, Blessed Dominic shines like a rainbow among the clouds—reddened by charity, greened by contemplation, whitened by purity—and he sent forth the most acute arrows into the world. Because he did not fear Christ’s adversaries but courageously spoke the truth and longed for martyrdom, it is rightly said of him: as the flower of roses in the days of spring because the rose among the thorns is not harmed but shines in contrast.
Since he preserved the lily of virginity among men and women, it follows: and as the lilies that are on the brink of the water. Because he was almost continually in prayer and obtained whatever he asked of God, it follows: as the sweet-smelling frankincense in the time of summer because prayer sends forth fragrance in the season of charity that inflames it. Because his preaching was entirely fire and light, it is said: As a bright fire, and for this, it is sung of him: He burned like a torch, for zeal toward those who perish.
Because he was entirely devoted to the charity of his neighbor, leading them along the right path with prayer, preaching, or example, and offered himself as a holocaust to God in the odor of sweetness, it follows: As frankincense burning in the fire, that is, in the fire of the Holy Spirit, the fire of charity for his neighbor, and the fire of tribulation; all of these rose to the presence of God as a most sweet odor. Finally, he became wholly charity and wisdom, perfectly adorned with virtue. For this, it follows: As a massive vessel of gold, adorned with every precious stone. Having reached consummate perfection in every virtue, he was received with triumph in heaven. (Here, speak of his death).
Endnotes
Here the Author goes to the Dominican Breviary, where it says of St. Dominic: “Praeco novus et caelicus, missus IN FINE SAECULI etc. – Vergente mundi vespere, novum sidus exoritur, etc.”The Holy Fathers call the era from Christ to the final judgment the last age of the world. And likewise Bl. Humbert (Vita S. P. Dominici prologue) says of St. Dominic: “Missus est hora coenoe, idest novissimus diebus… Hora coenoe finis est mundi.”
The first and principal condition of a miraculous work is that it cannot be done but by divine virtue, and this condition is found in the lives of the saints and in the justification of the impious; the other two conditions, that the work surpasses the capacity of the subject in which it happens or that it is different from the customary and usual order, are not always found in these works of God. Cf. Summa Theologiae I-II, q. 113, a. 10.
The fact to which the Author alludes here is the vision of Innocent III that is related by the authors of the lives of St. Francis and of St. Dominic and is attributed to both of the Patriarchs equally, who are also represented by artists in the act of supporting the falling Lateran. Bl. Humbert (Vita S. P. Dominici, c. XXII) says: “Quadam nocte… Pontifex… videbat in sommis quod Lateranensis ecclesia, quasi suis compagibus resoluta, gravem subito minaretur ruinam; quod dum tremus simul ac moerins aspiceret, ex adverso vir Dei Dominicus occurreba humerisque suppositis totam illam causuram fabricam sustentabat.”
“Multi Sacerdotes et pauci sacerdotes: multi in nomine et pauci in opere… etc.” Auct. Op. Imperf. apud S. Chrysost. Homily 43 on Matthew.
Here Savonarola alludes to a sermon from the antecedent year, in the same circumstances; but we have been unable to find it.
Psalm XLIV, v. 17.
Gen. XXVI, c. 22.
AN: cf. Dialogue c. 85: “With this light [that is, of infused grace], which is placed in the eye of the intellect, Thomas saw me, from whom he acquired the light of many sciences. Augustine, Jerome, and my other holy doctors, illuminated by my Truth, came to know and understand my truth in the darkness, that is to say, they came to understand sacred scripture, which seemed dark because it was not understood – not for defect of the scripture, but of the men who did not understand – and I therefore sent these lanterns to illuminate their blinded and darkened intellects.”
AN: cf. Dialogue c. 158: “Consider the glorious Thomas! What a magnificent intellect wholly consecrated to the contemplation of my Truth, from which he drew supernatural light and infused knowledge, obtaining such a grace more through his prayer than his most intense study. He was a most ardent light that illuminated his Order and the mystical body of the Church, extinguishing the darkness of heresies.”
Here, in the margins, we read the following note: Pratica quod hodie etiam, mortuis patribus nostris, surrexit prava juventus.
AN: cf. Fra Tommaso di Antonio da Siena “Caffarini”, Supplement to the Life of St. Catherine of Siena, part II, c. 2: “The holy Patriarchs, [continued St. Catherine], although adorned with all of the virtues like the other Saints, nevertheless were awarded with a certain special prerogative, and thus holy Father Dominic, for having founded his Order, enjoyed an extraordinary beatitude, because from his institution was born an infinity of good works. Just as all the Saints praised God for the supreme happiness that, by his grace, they had received: in the same way the entire multitude of friars, sisters of the second order of St. Dominic and of the third Order of Penance, and all others who, through him, were saved, thanked and praised St. Dominic.”
1 Tim. 1:5.
AN: Fr. Reginald Garrigou-Lagrange, O.P., The Character and Principles of Dominican Spirituality, «Vita e Pensiero» (Milan, 1935), Translation by Alexander Norton: “[Dominic] was found in the streets of Linguadoc so immersed in the divine union, that a gentle light shone forth from his forehead; and it was this Light that disarmed the hand of a hitman in the pay of the heretics. It is said that Dominic and the Order that he was to found were thus saved from death through the contemplation of our Patriarch, who had received the command of illuminating souls…”
PREFACE
In the Convent of San Marco in Florence, among the other remembrances of Fra Girolamo Savonarola, a most precious codex is conserved in the cell attributed to him, belonging for a time to his close friend Girolamo Benivieni, and then to Girolamo Gondi, where, among many valuable schemes of sermons and writings all from the hand of the Friar, is found the Latin discourse on St. Dominic which, faithfully transcribed here, we publish in the original text with the vulgar translation. This is, in our view, a new revelation of the ingenuity and of the heart of Fra Girolamo, to whom the Sacred Scriptures were so familiar, and who so often extracted from them the heat of life. It is one of the sermons that the celebrated Dominican, who as superior was obliged according to custom to preach to the entire Community in the Capitular room on the principal solemnities of the year, preached to his friars of San Marco to conserve and grow their religious fervor. Fra Girolamo delineates the figure of his cherubic Father — before whose tomb in Bologna he had received the religious habit and of whom he inherited so much spirit, so much so that in him that which Dante Alighieri sung of St. Dominic seemed to be renewed:
poi con dottrina e con volere insieme,
All’ufficio apostolico si mosse,
Come torrente ch’alta vena preme,[^1] —
following word for word the praise that the sacred text makes of the high Priest Simon, son of Onias (II ECCL. L. 1-10): « Simon the high priest, the son of Onias, who in his life propped up the house, and in his days fortified the temple. By him also the height of the temple was founded, the double building and the high walls of the temple. In his days the wells of water flowed out, and they were filled as the sea above measure. He took care of his nation, and delivered it from destruction. He prevailed to enlarge the city, and obtained glory in his conversation with the people: and enlarged the entrance of the house and the court. He shone in his days as the morning star in the midst of a cloud, and as the moon at the full. And as the sun when it shineth, so did he shine in the temple of God. And as the rainbow giving light in the bright clouds, and as the flower of roses in the days of the spring, and as the lilies that are on the brink of the water, and as the sweet smelling frankincense in the time of summer. As a bright fire, and frankincense burning in the fire. As a massy vessel of gold, adorned with every precious stone. »
Dominic de Guzman, who with Francis of Assisi was seen in a dream by Innocent III holding up the crumbling church of the Lateran, is the great priest who with miracles, doctrine, but above all a holy life won so many souls to Christ, and was of such great help to the Catholic Church through the institution of the Order of Preachers. Double is the foundation of which he is honored, because it embraces men and women. The exalted walls of the temple are the doctors and the preachers, who in sanctity of life must greatly exceed the people and even rise above the rest of the clergy. The wells of water that overflow as a sea are the Sacred Scriptures, from which spring copious amounts of salutary doctrines; and by the sons of St. Dominic, and above all others St. Thomas, all sciences in the Church experienced a major increase. Dominic was the new liberator of his people and the work that survives him is his most beautiful praise. In this work of his Father, Fra Girolamo seeks to penetrate its singular spirit; and as St. Catherine of Siena had done, he recognizes the Dominican character as a certain broadness, hilarity and fragrant delight that have their cause in charity. Dominic, on whose forehead gleams a divine splendor, is the morning star that shines among the clouds a double light: the light of wisdom and the light of holiness; he is a full moon in nothing deficient; he is the sun that scatters the darkness, he is the iris that in its various colors mirrors the charisms of grace, he is the rose and lily that sends forth a sweetness of odor, he is the ardent and illuminating fire, he is incense and aroma that in the fire of charity is transformed into sweet smoke that ascends to God, he is the vase of solid gold adorned with every type of precious gem. With the praises taken from the Old Testament, the prolific Orator wonderfully weaves the praise that the Church makes of the Holy Patriarch by singing on his feast the gospel of the Mass of the Doctors: You are the salt of the earth… You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house… He that shall do and teach, he shall be called great in the kingdom of heaven (Mt. V, 13-19).
This resplendent figure of the Father, delineated by his vigorous traits, should excite in the heart of his generous children magnanimous impulses to grow in virtue, to imitate him in his apostolate, to be entirely worthy of him; and to this scope is aimed the fervent exhortations of Savonarola, who in most sad times, yearned to see the efforts of good men multiplied and asked God to send to the deserted vineyard holy cultivators, apostles and preachers truly worthy of their mission, who with all their strength worked at the task which was at the top of all of his thoughts, the expansion of the kingdom of God.
Rather than a true discourse, this text is more of an outline or sketch of a longer sermon, but the canvas is so vast, the thoughts at first flush so fruitful, that it could be among the best panegyrics said in praise of the Holy Patriarch. Few, I believe, would equal it, if it had been recorded, like so many of his other sermons, directly from the lively voice of the Orator, while, with his soul overflowing with faith, he recited it to the friars of his beloved San Marco.
Convent of St. Dominic at Fiesole
Feast of Holy Father Dominic, 1910.
Fra Ludovico Ferretti, Order of Preachers
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ON ST. DOMINIC
Sermon outline by Rev. Fr. Fra Girolamo Savonarola of Ferrara
Of the Order of Preachers
In the Convent of San Marco di Firenze
✠
Behold the great Priest, who in his life propped up the house, and in his days fortified the temple.
This, brethren, is Blessed Dominic, whose feast we celebrate today, and who, born in the Western parts while the end of the world neared, together with Blessed Francis, renewed the crumbling Church. (See breviary… etc.¹)
Observing the Church’s collapse these days, you all desire the coming of such preachers. But do we not already have illustrious, learned, expert and refined preachers, and pious and good men, among us? Why, then, do men not convert? You might say: “Oh, if only these men worked miracles like our ancient fathers, how many would convert!” But consider this: the Apostles and other saints renewed the world. Was the principal cause of their success their miracles or their lives? Let us suppose that perhaps it was the miracles without a good life. Do you really believe that the world would have followed them? If they had said to men: “Believe in God, the next life is eternal, abandon worldly things, bear martyrdom and flee from hell; fast, be poor, chaste, and humble;” and proven these things with miracles, but had not lived virtuously, would not men have said to them: “And why do you not follow your own teachings? If these things were true, you too would follow them. These miracles of yours are deceptions, it seems like you work them, but you do not. Your sleight of hand conceals your deceptions.” On the other hand, if you attempt to acknowledge a good life without miracles, you cannot do so, because the very lives of the saints are the greatest miracles.
Observe here what St. Thomas states in the first part of the second part, q. 113, a. 10. Despite the fact that the lives of the saints and the justification of the ungodly are not miracles in terms of the second and third conditions,² they are nonetheless greater than the resurrection of a dead person and are more capable of converting men to a good life than hundreds of miracles. When people see and consider that such holy individuals firmly believe in things beyond human intellect, like the Trinity, the Incarnation, and above all, confess that God is in the Sacrament of the altar, adore it, abandon all visible things, and long for martyrdom for the Crucified, they initially perceive them as fools. However, upon speaking with them and finding them prudent and learned even in secular sciences, and observing that nothing they say or do contradicts true philosophy, they are struck with wonder and think: surely if these men did not know the truths of the afterlife, they would not act this way given their prudence and wisdom. They seek nothing in this life, and yet they are wise and prudent. What then shall we conclude? Behold: a good life moves people more than a miracle. St. John the Baptist moved all of Judea without performing a single miracle. Therefore, do not say, brother: if the preachers worked miracles, the people would convert; instead, say: if the preachers and prelates of the Church lived virtuous lives, all things would be restored. Observe the people if you wish to know the life of the priests. It is written of Blessed Dominic that he seemed to support the church of St. John Lateran, which was threatening to collapse (here, recount the vision of Innocent III)³. I ask: did he do this with miracles or with his life? Listen to the sacred text: Behold, it says, the great Priest. Brethren, note the words and observe the mysteries. There are many priests, yet there are few priests.⁴ Not all good priests are great. For the priest must illuminate, as preaching is expected of him. How then is the priest who knows not how to illuminate? How then, he who is not himself illuminated? How, he who is himself wicked? Blessed Dominic was holy and, by doctrine, illuminated. One might say: I will learn to preach in a holy way. Nowadays, our priests, considering preaching an office of such great honor, all want to preach and seek collections of sermons and other texts, claiming they wish to edify the people. I will do some good in the Church, they say. But here is what follows: In his life, he upheld the house. A sinful life is not life but death. Understand therefore: he upheld the house with his holy life and good example. Pray, pray that the Lord sends good and holy priests to sustain the house, which is the entire Church, threatening a terrible collapse.
And in his days, he fortified the temple. What do we understand by these days if not different illuminations and doctrines? The Church is sustained firstly by life, secondly by doctrine. The entire clergy is understood as the temple, which is holier than the house; thus, the clergy must be holier than the people and more enlightened in doctrine. By him also the height of the temple was founded. This height of the temple is the perfect state of some clergy members, that is, some religious. The Bishop must be perfect, as he is in a perfect state. The religious are in a state of perfection, as they pronounce their vows and commit to things conducive to a perfect life. The other clergy are in a middle state. This is not to say that the clergy and laity cannot be perfect in their lives like the religious, but they are not in a state of perfection or a perfect state. Blessed Dominic, therefore, founded the height of the temple, which is the religion of the Preachers. (Here, you can speak of how he thought to institute the Order, did institute it, and how the Blessed Virgin gave him the habit, etc.) Observe the double achievement of Blessed Dominic, for he established an Order for both men and women, and these high walls of the temple. The walls represent the doctors and preachers who guard the sacred aspects of the Church and religion, and they are lofty due to their contemplation and holy lives. Let us consider ourselves, brethren, and examine our current state. Since we are not counted among the laypeople, we must lead lives holier than theirs. Shame on us if we follow avarice more than the people, or if we pursue vanity, sensuality, ambition, and other vices. As members of the clergy, we must be more perfect than the secular clergy. What a disgrace if the secular clergy show more devotion, solitude, prayer, and fasting than us! And among the religious, we are the Order of Preachers. Consider the level of perfection required of preachers when it is said: high walls of the temple. Each person, in every profession, considers the name of their profession and feels ashamed if they do not live up to that name. For example, a soldier who is fearful or flees from battle. This is true for any profession. Consider therefore your name, and remember what I told you last year about your rule, which consists of three words, etc.⁵
In his days, the wells of water flowed out, and they were filled as the sea above measure. Concerning wells, we read many things in the Sacred Scriptures. For instance, in Genesis 26 (beginning at verse 15), it is written that Isaac digged many wells, etc. What is meant by the well, if not the profundity of the Scriptures? They can be called a well and many wells since Scripture is unified in its efficient, material, final, and formal cause. It originates from God alone, pertains to one thing, aims for one thing, and maintains a consistent way of speaking and proceeding. But since there are two principal parts, the New and Old Testaments, and these have many other parts—the prophets and the evangelists—it is a well and many wells. It is said that when Abraham died, representing Christ and his Apostles who were the fathers of many peoples, the Philistines, symbolizing heretics and philosophers, rose and covered the wells with earth, perverting the Scriptures with worldly, carnal, and false meanings.⁶
But in place of Abraham arose Isaac, as it is said: In the place of your fathers are sons born to you,⁷ like Augustine and Jerome, who re-dug those wells that Abraham had dug, manifesting the meanings of the Scriptures that the ancient fathers had taught.⁸ But in St. Dominic’s time, the Church was full of heretics, and he arose like Isaac. Having sold all his books, he became a canon regular, etc. After him came Blessed Peter Martyr, and though heretics continued to fill the wells with earth, the inquisitors eventually quelled the heresies. Blessed Thomas then imposed silence on all, and thus the doctrines were expanded.⁹ It can therefore be said: Going forward from thence, he digged another well, for which they contended not: therefore he called the name thereof, Latitude, saying: Now hath the Lord given us room, and made us to increase upon the earth.¹⁰ Rightly does our text say: In his days the wells of water flowed out, since the sciences and most learned men in every field spread throughout the entire Church, like seas of water, that is, doctrines.
Once the errors were removed, sound doctrine remained, curing the people of their sins. For this reason, the text continues: He took care of his nation and delivered it from destruction. But if one says: “He was already dead; how then could such things come about in his days?” It must be said that Blessed Dominic was like Adam, in whom all humanity was contained, as the entire Order was in him as its principle. Just as sin extended to the entire body through one man, original justice would have been transmitted through the same had he not sinned. Similarly, every good in the Order came principally through the merits and grace of Blessed Dominic.¹¹ Thus, by Abraham, who was the principle of the Hebrew people, everything was derived for that people. For this reason, the Lord often says: Through Abraham, my servant, etc. Likewise, in the kings of Jerusalem, the Lord frequently states that he does not wish to inflict many woes or bestow goods for the sake of David, who was their head. And if you say: “It is only Christ who merits for others,” I will respond that this is true for true and proper merit, as He is truly the head of all and the mediator between God and men, who suffered for our salvation. But the other heads merit by fittingness, because it is fitting that a single head, through the perfection of life found in him, accomplishes what the others do.
Such was the sanctity of Blessed Dominic and so many were his merits that it is not necessary for me to enumerate them all here. As the proverb goes: The work praises the master. Observe the Order he established and see how it has grown in both numbers and merits. To praise and exalt him, it suffices to simply observe the Order, as it is unnecessary to prove something that is clearly visible. For this reason, the text continues: He prevailed to enlarge the city, that is, the Church, with his preaching, converting many to the faith and significantly expanding his Order worldwide.
He obtained glory in his conversation with the people. It is said that Blessed Dominic’s conversation was always joyful and gracious, earning him the admirable affection of all. He preferred to have convents in the cities and to converse with people to the benefit of all. He spent his days helping others and dedicated his nights to God.
He enlarged the entrance of the house and the court. Note that the court represents the good secular clergy, who live broader lives, while the house represents those leading stricter lives, like the religious. The Gospel is the entrance to both lives, which he amplified through his life and expositions of it. He preached charity, which dilates the heart and makes people more gentle. As the Psalm says: Thy commandment is exceeding broad(Psalm 119:96), and also: I have run the way of thy commandments, when thou didst enlarge my heart (Psalm 119:32). When asked where he had learned such beautiful expositions, he responded: “In the book of charity.” Some might say: “But the way that leads to life is narrow.” This is true if you only look at the external, but if you consider charity, you will understand: My yoke is sweet and my burden light (Matthew 11:30). Nothing is difficult for one who loves. Come, son, and enter the house or the court, for the entrance has been enlarged. Have charity and nothing will be difficult for you; for love is patient and kind. And you, brethren, who wish to learn the Scriptures and preach, it is not necessary to busy yourselves all day with many studies and commentaries. Have charity, and she will teach you. Why? Because charity speaks with herself, charity knows charity, be with charity and speak with her. Scripture is nothing other than charity. Have charity and you will understand charity. Does not one who talks understand himself? But one who speaks a foreign language, will he understand you? Therefore, it is impossible for one who has charity not to understand Scripture as much as is necessary for salvation, and it is impossible for one who does not have charity to understand it. The end of the precept of our charge is therefore the charity that comes from a pure heart.¹²
Regarding his glory: He shone in his days as the morning star in the midst of a cloud. Some in the Church have neither a good life nor doctrine. Some have both a good life and doctrine. Some have a good life but not doctrine. Some have doctrine but not a good life. The first are similar to brute animals that live by imaginations and memories, as your Philosopher says, since man lives by art and reason. Since they follow only sense and sensible things, are they really any different from brutes? They love nothing but what can be seen, heard, or imagined. The Saints, however, love that which the eye has not seen, nor the ear heard, etc. The second are similar to the angels and to Christ, and even to the Most Holy Trinity, first of all for the perfection of beatitude since they already touch the summit, according to the words: Blessed is the man that findeth wisdom. Secondly, for their sublimity, since they are already partakers of the friendship of God and the Saints, and for the likeness that causes love; they are sublime, like friends of the eternal king: Wisdom is an infinite treasure to men! Thirdly, for the cheerfulness: Her company hath no tediousness, etc. The third are similar to ships or watercraft in the middle of the sea, loaded with excellent merchandise but without a helmsman: if they are not close to larger ships or a port, they are in great danger. For this reason, it is written in the book of Job: The oxen were plowing, and the asses feeding beside them. Therefore, you simple ones, do not abandon your masters and guard yourselves well against those who do not have doctrine combined with experience and sanctity. The fourth are similar to the devil, and for this, they will be severely punished with him because that servant who knew his lord’s will, and prepared not himself, and did not do according to his will, shall be beaten with many stripes. The greatest in the Church are those who have both doctrine and a good life. You might say: there are those who have doctrine and a good life but do not teach. It is difficult to find such a man because no man lighteth a candle, and putteth it in a hidden place, nor under a bushel, etc. Also, the Lord in today’s Gospel, sung on the feast of our Father, initially noting the good life of the preachers as the first requirement, says: You are the salt of the earth because the good life, like salt, is a condiment to men, as we have said in the first part of our sermon. Then, noting the doctrine, he says: You are the light of the world. Wanting thirdly to demonstrate that God does not unite these things to be hidden, it immediately follows: A city seated on a mountain cannot be hid, etc. So, even if a holy and erudite man flees to the wild, he will be found, like Jerome and others, who, having fled, could not keep themselves hidden. And if you say: “But today many are hidden,” I will say to you that they must not be fervent, although they be wise, because Christ cannot lie. Since, on Christ’s part, he does not give a grace gratis dataunless it is for the utility of the Church: on the part of the saint, he would sin if, against the precept of Christ, he did not want to teach, as it is written: He that hideth up corn shall be cursed among the people. But many, unfortunately, have neither doctrine nor sanctity and want to boast of what they do not have. But those who are holy and erudite, who teach and illuminate others, are worthy now and in the future of excellent glory. The Lord shows this with what follows: He that shall do and teach, he shall be called great in the kingdom of heaven.
Such was Blessed Dominic, who is rightly called the morning star in the midst of the clouds. In the midst of the heretics, he shone forth like a radiant star (here, talk about the star that is depicted on his forehead and how he combatted the heretics¹³). Since it is difficult to be among sinners and remain uncontaminated, it is said of him: and [shone] as the moon at the full, indicating that he was complete and lacking nothing, like the full moon. Although one might be complete in themselves, they may lack vigor in illuminating others when surrounded by enemies. To demonstrate his efficacy in teaching, it is added: And as the sun when it shines, dispersing the clouds with its virtue, so did he shine in the temple of God.
Because Blessed Dominic was among the most glorious of preachers, and his words were sharp and impactful, it is fittingly said: as the rainbow giving light in the bright clouds. The bright clouds symbolize the true and glorious preachers, to whom the glory of the halo belongs—those who genuinely preached for the glory of God and the salvation of souls. Among them, Blessed Dominic shines like a rainbow among the clouds—reddened by charity, greened by contemplation, whitened by purity—and he sent forth the most acute arrows into the world. Because he did not fear Christ’s adversaries but courageously spoke the truth and longed for martyrdom, it is rightly said of him: as the flower of roses in the days of spring because the rose among the thorns is not harmed but shines in contrast.
Since he preserved the lily of virginity among men and women, it follows: and as the lilies that are on the brink of the water. Because he was almost continually in prayer and obtained whatever he asked of God, it follows: as the sweet-smelling frankincense in the time of summer because prayer sends forth fragrance in the season of charity that inflames it. Because his preaching was entirely fire and light, it is said: As a bright fire, and for this, it is sung of him: He burned like a torch, for zeal toward those who perish.
Because he was entirely devoted to the charity of his neighbor, leading them along the right path with prayer, preaching, or example, and offered himself as a holocaust to God in the odor of sweetness, it follows: As frankincense burning in the fire, that is, in the fire of the Holy Spirit, the fire of charity for his neighbor, and the fire of tribulation; all of these rose to the presence of God as a most sweet odor. Finally, he became wholly charity and wisdom, perfectly adorned with virtue. For this, it follows: As a massive vessel of gold, adorned with every precious stone. Having reached consummate perfection in every virtue, he was received with triumph in heaven. (Here, speak of his death).
Endnotes
Here the Author goes to the Dominican Breviary, where it says of St. Dominic: “Praeco novus et caelicus, missus IN FINE SAECULI etc. – Vergente mundi vespere, novum sidus exoritur, etc.”The Holy Fathers call the era from Christ to the final judgment the last age of the world. And likewise Bl. Humbert (Vita S. P. Dominici prologue) says of St. Dominic: “Missus est hora coenoe, idest novissimus diebus… Hora coenoe finis est mundi.”
The first and principal condition of a miraculous work is that it cannot be done but by divine virtue, and this condition is found in the lives of the saints and in the justification of the impious; the other two conditions, that the work surpasses the capacity of the subject in which it happens or that it is different from the customary and usual order, are not always found in these works of God. Cf. Summa Theologiae I-II, q. 113, a. 10.
The fact to which the Author alludes here is the vision of Innocent III that is related by the authors of the lives of St. Francis and of St. Dominic and is attributed to both of the Patriarchs equally, who are also represented by artists in the act of supporting the falling Lateran. Bl. Humbert (Vita S. P. Dominici, c. XXII) says: “Quadam nocte… Pontifex… videbat in sommis quod Lateranensis ecclesia, quasi suis compagibus resoluta, gravem subito minaretur ruinam; quod dum tremus simul ac moerins aspiceret, ex adverso vir Dei Dominicus occurreba humerisque suppositis totam illam causuram fabricam sustentabat.”
“Multi Sacerdotes et pauci sacerdotes: multi in nomine et pauci in opere… etc.” Auct. Op. Imperf. apud S. Chrysost. Homily 43 on Matthew.
Here Savonarola alludes to a sermon from the antecedent year, in the same circumstances; but we have been unable to find it.
Psalm XLIV, v. 17.
Gen. XXVI, c. 22.
AN: cf. Dialogue c. 85: “With this light [that is, of infused grace], which is placed in the eye of the intellect, Thomas saw me, from whom he acquired the light of many sciences. Augustine, Jerome, and my other holy doctors, illuminated by my Truth, came to know and understand my truth in the darkness, that is to say, they came to understand sacred scripture, which seemed dark because it was not understood – not for defect of the scripture, but of the men who did not understand – and I therefore sent these lanterns to illuminate their blinded and darkened intellects.”
AN: cf. Dialogue c. 158: “Consider the glorious Thomas! What a magnificent intellect wholly consecrated to the contemplation of my Truth, from which he drew supernatural light and infused knowledge, obtaining such a grace more through his prayer than his most intense study. He was a most ardent light that illuminated his Order and the mystical body of the Church, extinguishing the darkness of heresies.”
Here, in the margins, we read the following note: Pratica quod hodie etiam, mortuis patribus nostris, surrexit prava juventus.
AN: cf. Fra Tommaso di Antonio da Siena “Caffarini”, Supplement to the Life of St. Catherine of Siena, part II, c. 2: “The holy Patriarchs, [continued St. Catherine], although adorned with all of the virtues like the other Saints, nevertheless were awarded with a certain special prerogative, and thus holy Father Dominic, for having founded his Order, enjoyed an extraordinary beatitude, because from his institution was born an infinity of good works. Just as all the Saints praised God for the supreme happiness that, by his grace, they had received: in the same way the entire multitude of friars, sisters of the second order of St. Dominic and of the third Order of Penance, and all others who, through him, were saved, thanked and praised St. Dominic.”
1 Tim. 1:5.
AN: Fr. Reginald Garrigou-Lagrange, O.P., The Character and Principles of Dominican Spirituality, «Vita e Pensiero» (Milan, 1935), Translation by Alexander Norton: “[Dominic] was found in the streets of Linguadoc so immersed in the divine union, that a gentle light shone forth from his forehead; and it was this Light that disarmed the hand of a hitman in the pay of the heretics. It is said that Dominic and the Order that he was to found were thus saved from death through the contemplation of our Patriarch, who had received the command of illuminating souls…”