“The Church places the ancient Latin hymn, the Te Deum, at the end of the year as a way of giving solemn thanks to God. The Manual of Indulgences grants an indulgence to the faithful who pray it in a church on the final day of the year as a way of thanking God for all the benefits He has bestowed on them throughout the year (#26, §1, 2°). Yet, this traditional hymn of thanksgiving does not have any explicit mention of giving thanks.
A Catholic who is unfamiliar with the content of the hymn might recognize instead the great 19th-century hymn Holy God, we praise Thy name, which is a paraphrase of the Te Deum. In order to get the sense of the place of the Te Deum in the liturgy, it would be useful to compare it to the Gloria in the Mass. Both are very ancient Latin hymns which praise God for the greatness of His divinity and move on to the praise of His saving works in Jesus Christ. Both are prescribed to be sung on days of an especially festive nature. On Sundays, solemnities, and feast days, the Gloria is sung at Mass, while the Te Deum is sung at the Liturgy of the Hours. We also sing the Te Deum outside the liturgy. The friars often sign it as a song of thanksgiving at a particularly joyous event, like the election of a pope or superior. So why isn’t there a mention of thanksgiving in the hymn?
When we speak of gratitude, we are usually referring to a specific form of justice. Justice is the virtue that makes us give others what we owe them. Gratitude is what we owe those who are our benefactors, in return for benefits received. By explicitly acknowledging what is good in our lives, we are at the same time constrained to acknowledge these goods as benefits from God. “Every good endowment and every perfect gift is from above,” St. James says, “coming down from the Father of lights” (James 1:17). The Church’s pedagogy in gratitude is meant to train us to go more and more quickly from acknowledging the gift to thanking the giver.
God’s greatness, His glory, His very divinity, however, are not really “benefits” given to us, so it is difficult to see how they would form the basis for thanksgiving. Yet, adoration of God, confession of His glory, and thanks for it seem to merge into one in the Gloria: we give you thanks for your great glory! In harmony with this line from the Gloria, the triumphant joy in confession of the truth of God’s greatness, which the Te Deum displays, might be called instead a sort of proto-thanksgiving. For God’s divinity is the basis of the liberality and mercy of God which lavishes His gifts on us, undeserving as we may be.
As our year ends, the Church encourages us to reflect on the blessings He has bestowed on us over the past year, and to pray and praise Him for it. Beneath the many gifts, the Church is always solicitous that we not forget the Giver, and so encourages us to break forth in praise of Him—thanksgiving for Him being God. “O God, we praise Thee: we acknowledge Thee to be Lord!”
Love, and great thanks to You, Lord Jesus Christ!!!
Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it."- Bl John Henry Newman, Cong. Orat., "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, “You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori "Never read books you aren't sure about. . . even supposing that these bad books are very well written from a literary point of view. Let me ask you this: Would you drink something you knew was poisoned just because it was offered to you in a golden cup?" -St. John Bosco " To teach in order to lead others to faith is the task of every preacher and of each believer." —St. Thomas Aquinas, OP