• Skip to primary navigation
  • Skip to main content
  • Skip to primary sidebar

Corpus Christi Watershed

Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

  • Donate
  • Our Team
    • Our Editorial Policy
    • Who We Are
    • How To Contact Us
    • Sainte Marie Bulletin Articles
    • Jeff’s Mom Joins Fundraiser
  • Pew Resources
    • Brébeuf Catholic Hymnal
    • Jogues Illuminated Missal
    • Repository • “Spanish Music”
    • KYRIALE • Saint Antoine Daniel
    • Campion Missal, 3rd Edition
  • MUSICAL WEBSITES
    • René Goupil Gregorian Chant
    • Noël Chabanel Psalms
    • Nova Organi Harmonia (2,279 pages)
    • Roman Missal, 3rd Edition
    • Catechism of Gregorian Rhythm
    • Father Enemond Massé Manuscripts
    • Lalemant Polyphonic
    • Feasts Website
  • Miscellaneous
    • Site Map
    • Secrets of the Conscientious Choirmaster
    • “Wedding March” for lazy organists
    • Emporium Kevin Allen
    • Saint Jean de Lalande Library
    • Sacred Music Symposium 2023
    • The Eight Gregorian Modes
    • Gradual by Pothier’s Protégé
    • Seven (7) Considerations
Views from the Choir Loft

Blessed are the Peacemakers

Dr. Peter Kwasniewski · July 4, 2013

AINT THOMAS AQUINAS interprets the Lord’s words “Blessed are the clean of heart” in terms of perfection within oneself, as a necessary disposition to heavenly beatitude (cf. Summa Ia-IIae, Question 69); and he interprets “Blessed are the peacemakers” in terms of perfection towards others, since the work proper to peace is the uniting or harmonizing of what is separated or discordant in human relationships.

Having a clean heart is a prerequisite to being a peacemaker, since knowing what peace truly consists in follows from having a well-ordered or “peaceful” soul. Aristotle makes the same point in the Nicomachean Ethics, where he discusses the wicked man who is at odds with himself, who is fragmented and restless in his consciousness, as opposed to the virtuous man who is at peace—not, mind you, smug or self-satisfied, since he goads himself on to do virtuous deeds (the greater the better); but rather, with the peace of self-possession that comes from self-mastery and habitually cleaving to the good.

Peace among men cannot come from hearts that are not at peace. Relationships of justice among men cannot arise as long as hearts are possessed of unjust desires and ambitions. “Seek first the kingdom of God, and His justice, and all these things shall be added unto you,” says the Lord. One can only promote the peace of another—peace with another and among others—if one first loves the other’s good. Peace demands a good willed for the neighbor for his sake, and the good of another can only be loved by one whose heart is already attracted to the good in itself—that is, by one whose heart is pure. As Kierkegaard once wisely said, “Purity of heart is to will one thing.” Clarity of the heart’s “eye” is what makes it possible to see how great a good peace really is and to know how to foster it; cleanness of heart is the condition of both insight and foresight.

“My peace I leave with you: not as the world gives do I give to you.” Peace of soul is something only God can give us, and without it, we are lost. Indeed, without the peace that comes from resting in God’s will, much of what we do will become harmful to us, as we injure ourselves with our own “good intentions.” It is not enough to do something generically good. We seek to do what God wills, in the manner God wills, and because He wills it: quod Deus vult, quomodo Deus vult, et quia Deus vult.

For this reason, among others, a college that is truly Catholic must pay attention to the spiritual formation of its students. They are not disembodied intellects who are taught mere conceptual doctrines, whether in theology or mathematics or any other discipline; nor are they brute animals who climb the heights to forage and fight like mountain goats. A Catholic student is, first and foremost, an adopted son of God, whose soul needs grace as a plant needs sunlight and moisture to grow, as an animal need fresh air to breathe. A Catholic college allows, beckons, beseeches Holy Mother Church, in the person of her sacred ministers, to nourish students’ souls with the Bread of Angels, to heal their hearts with the absolving balm of Confession, to guide their steps with the reflected light of spiritual direction, to surround them with all the great and small reminders of our true origin and destiny, our Alpha and Omega. She makes this an explicit goal of her institutional life and culture.

True, a college as such exists to offer an academic curriculum. A Catholic college, however, must do more, and joyfully does more: it is not one-dimensional but three-dimensional. It offers a spiritual training ground in which the immediate goal of academic formation, of cultivating intellectual virtues, comes together with ongoing formation in and exercise of the moral and theological virtues. This tightly-knit threefold cord of theological virtue, intellectual virtue, and moral virtue is what binds into unity the many elements of a Catholic’s daily life, and in a special way, a student’s life. What a joy it is to see this unity emerge, year by year, as our students drink in peace from the Lord’s glorious wounds and seek to be peacemakers in a wounded world.

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Last Updated: January 1, 2020

Subscribe

It greatly helps us if you subscribe to our mailing list!

* indicates required

About Dr. Peter Kwasniewski

A graduate of Thomas Aquinas College (B.A. in Liberal Arts) and The Catholic University of America (M.A. and Ph.D. in Philosophy), Dr. Peter Kwasniewski is currently Professor at Wyoming Catholic College. He is also a published and performed composer, especially of sacred music.

Primary Sidebar

Corpus Christi Watershed

President’s Corner

    Why A “Fugue” Here?
    I believe I know why this plainsong harmonizer created a tiny fugue as the INTRODUCTION to his accompaniment. Take a look (PDF) and tell me your thoughts about what he did on the feast of the Flight of Our Lord Jesus Christ into Egypt (17 February). And now I must go because “tempus fugit” as they say!
    —Jeff Ostrowski
    New Bulletin Article • “12 October 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 12 October 2025) talks about an ‘irony’ or ‘paradox’ regarding the 1960s switch to a wider use (amplior locus) of vernacular in the liturgy.
    —Jeff Ostrowski
    “Reminder” — Month of October (2025)
    Those who don’t sign up for our free EMAIL NEWSLETTER miss important notifications. Last week, for example, I sent a message about this job opening for a music director paying $65,000 per year plus benefits (plus weddings & funerals). Notice the job description says: “our vision for sacred music is to move from singing at Mass to truly singing the Mass wherein … especially the propers, ordinaries, and dialogues are given their proper place.” Signing up couldn’t be easier: simply scroll to the bottom of any blog article and enter your email address.
    —Jeff Ostrowski

Quick Thoughts

    “American Catholic Hymnal” (1991)
    The American Catholic Hymnal, with IMPRIMATUR granted (25 April 1991) by the Archdiocese of Chicago, is like a compendium of every horrible idea from the 1980s. Imagine being forced to stand all through Communion (even afterwards) when those self-same ‘enlightened’ liturgists moved the SEQUENCE before the Alleluia to make sure congregations wouldn’t have to stand during it. (Even worse, everything about the SEQUENCE—including its name—means it should follow the Alleluia.) And imagine endlessly repeating “Alleluia” during Holy Communion at every single Mass. It was all part of an effort to convince people that Holy Communion was historically a procession (which it wasn’t).
    —Jeff Ostrowski
    “Canonic” • Ralph Vaughan Williams
    Fifty years ago, Dr. Theodore Marier made available this clever arrangement (PDF) of “Come down, O love divine” by P. R. Dietterich. The melody was composed in 1906 by Ralph Vaughan Williams (d. 1958) and named in honor of of his birthplace: DOWN AMPNEY. The arrangement isn’t a strict canon, but it does remind one of a canon since the pipe organ employs “points of imitation.” The melody and text are #709 in the Brébeuf Catholic Hymnal.
    —Jeff Ostrowski
    Did they simplify these hymn harmonies?
    Choirs love to sing the famous & splendid tune called “INNSBRUCK.” Looking through a (Roman Catholic) German hymnal printed in 1952, I discovered what appears to be a simplified version of that hymn. In other words, their harmonization is much less complex than the version found in the Saint Jean de Brébeuf Hymnal (which is suitable for singing by SATB choir). Please download their 1952 harmonization (PDF) and let me know your thoughts. I really like the groovy Germanic INTRODUCTION they added.
    —Jeff Ostrowski

Random Quote

An Indult of the “Commission for Russia” (25 November 1929) authorizes Bishops and Administrators Apostolic in Russia to permit the celebration of Mass and the reception of Holy Communion in the afternoon or evening, on condition that a Eucharistic fast of four hours from noon be observed.

— Sacred Congregation of Rites, 25 nov 1929

Recent Posts

  • Why A “Fugue” Here?
  • “Three Reasons To Shun Bad Hymns” • Daniel B. Marshall
  • “Puzzling Comment” • By A Respected FSSP Priest
  • New Bulletin Article • “12 October 2025”
  • “Reminder” — Month of October (2025)

Subscribe

Subscribe

* indicates required

Copyright © 2025 Corpus Christi Watershed · Isaac Jogues on Genesis Framework · WordPress · Log in

Corpus Christi Watershed is a 501(c)3 public charity dedicated to exploring and embodying as our calling the relationship of religion, culture, and the arts. This non-profit organization employs the creative media in service of theology, the Church, and Christian culture for the enrichment and enjoyment of the public.