De vocatione Matthcei et ejtis convivio
The Call of Matthew
Jesus calls Matthew from his tax office, and Matthew immediately leaves his worldly life to follow Him.
SEDSims. As the Lord Jesus was passing by, He came to the Sea of Galilee, where taxes were collected on goods brought in by sea. He saw a man—not just with His physical eyes, but with the gaze of His mind and His mercy—namely, Matthew (who was also called Levi before his calling), the son of Alphaeus, sitting in the tax office, that is, attending to the care and administration of the taxes. In Greek, it translates to the Latin word for 'tax.' He was sitting, meaning he was intent on gain with a stubborn heart; for sitting denotes a focus on acquiring profit. And Jesus said to him, 'Follow me,' as if He were saying, 'Don't sit there anymore; from now on, follow me—not toward profit or worldly business, but toward me, with the affection of your heart, the service of your body, and the effect of your work.' He called Matthew while he was occupied with such things, so that no one might despair of the grace of God, no matter how caught up in lowly things they might be. He rose immediately from the tax office where he was sitting, and from the love of earthly things to the longing for heavenly things, leaving everything behind—namely, his own things and even those of others, from his greed. He left behind what he had collected; for he even abandoned his own property, he who used to seize the property of others, because, according to Chrysostom, a tax office is permitted robbery. He followed Him without any delay, in both his steps and his heart, just as a disciple follows a Master, a traveler his guide, a servant his Lord, and a sheep its shepherd—cutting the rope, not just untying it, according to the counsel of Jerome. He followed without delay, with divine power working within him, igniting and teaching him. For He who called him outwardly also ignited him inwardly so that he would follow immediately, and He taught him the way to be drawn. Hence Jerome says: 'The very radiance and majesty of the hidden Godhead, which shone even in His human face, could draw those who saw Him to Himself at the first glance.' If this power is said to exist in a magnet so that it draws iron, how much more could the Lord of all creatures draw to Himself those whom He willed? Where Chrysostom also says: 'Just as you have seen the power of the One calling, so learn the obedience of the one called.' For he did not resist, nor did he waver, but obeyed immediately; and he did not even ask to go home to his own house to tell his family about these things.
The Feast of Conversion
Matthew hosts a feast for Jesus, inviting other sinners to experience the Lord's presence and mercy.
Following the Lord with gratitude, he welcomed Him and His disciples into his home and provided a great feast, repaying Christ in a way that matched the heavenly gift; he returned earthly things to the One who had sown spiritual things in him, and offered temporal things to the One from whom he expected eternal blessings. He provided a great feast—one born of great devotion and mental delight at the arrival and presence of such a Guest—and it was so great that the angels in heaven are refreshed by the leftovers, for there is joy among the angels of God over one sinner who does penance. And it is fitting that it was a great one. For as Ambrose says, whoever receives Christ into the home of his heart is fed by the greatest delights of overflowing pleasures. And so the Lord enters willingly and rests in his affection. Where Chrysostom says: 'As soon as it was said to him by the Lord, "Follow me," he did not delay, he did not linger, but rose immediately and followed Him, in which he proved himself faithful to God and a son of Abraham by his own example, following the voice of the Lord; and so, immediately, by the example of Abraham, he received the Lord with hospitality and provided a feast, so that he might truly be known in all things as a worthy son of Abraham.' Mystically, just as Matthew made a feast for Christ in his home after his conversion, so everyone who is converted to Christ ought to make a spiritual feast for himself in his spiritual home—that is, in his heart and conscience—where he ought to serve Him with holy thoughts, meditations, and affections. Hence in the Apocalypse: "I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me," and they will dine with Christ. But as they were reclining in the house, behold, many tax collectors and sinners and other people of the same profession were gathering there for the feast, and they were reclining with Jesus and His disciples. For they had been associates of Matthew and of the same trade or office; and so, withdrawing from them and wishing to follow Christ, he made a feast for them, wishing to follow his master Elijah. There were also many other sinners who were already repenting and following the Lord, hoping to obtain forgiveness for their sins. Hence Jerome says: "Because they saw the tax collector converted from his sins and that a place for repentance had been found, they themselves did not despair for that reason; instead, they came like penitents and reclined with Jesus and his disciples, perhaps invited by Matthew so that he might have companions in repentance just as he had had partners in guilt." And, according to the Gloss, it was a beautiful omen, because he who was to be the Apostle and teacher of the Gentiles drew a flock of sinners after him to salvation in his own first conversion, so that he might now perfect the example. Oh, what he was bound to perfect in both word and deed. Chrysostom says, "Once the faith of Matthew—who was one of the tax collectors—was proven, it was fitting that sinners and tax collectors should recline with the Lord at the banquet. The tax collectors gathered to him as to a colleague and a man of their own profession; decorated by his progress in Christ and glorying in His presence, he called them all together." Christ also offered every kind of remedy, and he directed some of the erring not only by debating and providing remedies for their health or by arguing against his rivals, but even by eating with them. He instructs us thereby that any work or time can bring us benefit; thus, he did not avoid the company of tax collectors, because of the benefit that would follow, like a good doctor who would not heal a disease unless he touched the festering wound. Jerome also says, "The Lord went to the banquets of sinners so that he might have an opportunity to teach and provide spiritual food to his followers." Finally, although it is frequently described that he went to banquets, nothing is reported except the life—just as with Elisha—regarding what he did and taught there. This demonstrates both his humility in going to sinners and the power of his teaching in the conversion of penitents, as Jerome says. We too can eat with sinners for the same reason, so that another's cause may be served rather than our own; yet we should not eat with usurers and robbers, because they are bound to restore what is set before them.
The Physician of Souls
Jesus defends His association with sinners against the Pharisees, identifying Himself as the physician who seeks the sick.
The Pharisees, however, clung to the strictness of the Law and their own traditions while turning away from mercy. They were indignant, grumbling and challenging Jesus’ disciples: "Why does your Master eat and drink with tax collectors and sinners?" As if to say, "He is contrary to the Law that forbids this, and you are fools to follow such a Master." It’s the habit of detractors to speak about someone behind their back rather than to their face. So when the disciples seemed to them to be sinning, they would address the Master as if he were elsewhere; but when the Master seemed to be sinning, they would address the disciples, as if he were present; yet in both cases they were doing an injury to the Master, because the error of the disciples is a disgrace to their masters. That’s how detractors act today, blackening the good deeds of the members of Christ. They were mistaken in two ways: they thought themselves righteous when they were actually proud, and they thought others were guilty when they were already repenting—much like the Pharisee who justified himself and condemned others. True justice has compassion; false justice has disdain. Even the righteous may be indignant at sinners, but it’s one thing to act out of pride, and another to act out of a zeal for discipline. People who prioritize their own traditions over the Lord's commands and works of mercy are like these Pharisees; they strain out the gnat of their own traditions with great appetite and diligence, while swallowing the camel of God's commands, treating the commands most necessary for salvation as if they were bitter, quickly draining them away and setting them aside. But the Lord’s mercy meets the murmuring Pharisees, calling sinners to repentance. His food, His drink, His walking, and everything He did serve our salvation; His every action is our reading and instruction. As the Master whose wounds have healed us, showing Himself to be the physician for His disciples, He answered the Pharisees first with a logical argument: 'It is not the healthy who need a doctor, but the sick.' While a doctor is indeed needed to restore health, he is also necessary to maintain it; but he is especially needed by those who are ill and infirm. Therefore, he ought to be more familiar with the sick who need him than with the healthy who do not. Since Christ is the true physician of souls, He had to be more familiar with sinners, who are infirm with spiritual sickness. It’s as if He were saying: 'You are healthy in your own estimation, and so you have no need of our visitation; but these people consider themselves sick and sinners.' Hence the Gloss says: 'I turn away from you because you think you have no need, but I visit them because by repenting they make room for grace.' Here, according to Chrysostom, He shows that those who think themselves healthy—that is, righteous—and reject the Lord’s medicine do not deserve to attain heavenly health; rather, He visits those who recognize their own infirmity, that is, their own sins, and with full faith seek the remedy of heavenly grace. For as Augustine says: 'No one is made strong by God except the one who feels himself weak by his own self.' He answered them a second time by the authority of the prophet Hosea. Then He answered them a second time by the authority written in Hosea, rebuking their ignorance of the Scriptures: 'Go and learn—by moving away from your own arrogance and by helping your own ignorance—what it means when the Lord says in Hosea: "I desire mercy," through the forgiveness of sin, "and not sacrifice," through the offering of burnt offerings.' That is why Proverbs says: 'To do mercy and justice is more pleasing to the Lord than sacrifice.' It’s as if He were saying: 'Go and carefully consider what is written in the prophet Hosea; if you study this Scripture, you’ll find that I act in accordance with it.' 'I desire mercy rather than sacrifice, and the humility of the heart more than sacrifice offered without mercy and with a proud heart.' This is why God loves the humble sinner—who, conscious of his own infirmity, submits himself to the grace of God through repentance—more than the proud righteous man who, presuming upon his own righteousness, condemns others and criticizes the mercy shown to them. According to Chrysostom, the Scribes and Pharisees thought all their sins could be wiped away by the sacrifices of the Law, and, despising every other virtue, they placed all their hope in those sacrifices. Therefore, the Lord preferred mercy over sacrifice to show clearly that the sins of sinners could be purged not by the sacrifices of the Law, but by works of mercy. The Gloss says: 'Yet God does not despise sacrifice, but rather sacrifice without mercy.' The Pharisees, however, performed sacrifices so they would appear righteous before the people, yet they didn't practice the works of mercy in which true righteousness is proven. Rabanus also warns: 'He therefore admonishes them to seek the rewards of heavenly mercy for themselves through their works, and not to trust that they please God through the offering of sacrifices while the needs of the poor are ignored.' He sets before them His own example of mercy. Hence, He sets His own example of mercy before them, saying: 'For I have not come to call the righteous'—that is, to repentance, but only to progress, so that they may go from virtue to virtue—'but sinners to repentance, so that they may be corrected through it.' Or rather, 'I have not come to call the righteous'—that is, those who consider themselves righteous, who, ignorant of God’s justice, want to establish their own. For if sinners are converted, they no longer seem righteous to themselves, but rather sinners—that is, they pay attention to their own sins and evils, recognize that they are sinners in need of a physician, and in repentance submit themselves to the grace of God. Or, 'I have not come to call the righteous,' since no one is righteous, 'but sinners,' because all have sinned and fall short of the glory of God. Where Gregory of Nyssa says: 'As if to say: So much so that sinners do not...' ...I abhor that I came only for their sake, not so that they might remain sinners, but so that they might be converted and become good. Hence the Apostle: 'Christ Jesus came into this world to save sinners.' Behold the great hope of sinners, because it was for them that the Son of God came into this world. Hence also Augustine: 'There was no reason for Christ the Lord to come, except to save sinners.' Take away the diseases, take away the wounds, and there is no cause for medicine. Thus the great Physician came from heaven, because the great patient—the human race—was lying sick throughout the whole world. The one who was without sin came so that he might save many from sin. For it wasn't our merits that drew him from heaven, but our sins. Therefore, as Ambrose says: "Those who usurp righteousness are not called to grace; for if grace comes from repentance, then whoever scorns repentance rejects grace." Publicans are essentially those who are either publicly disgraced by crimes, or those who collect public taxes or tributes, or those who contract for taxes, the treasury, or public affairs, or those involved in other public business who pursue worldly gain through trade—as is commonly the case with money changers, coin counters, and others of that sort. Primarily, however, the term publican refers to those who collect taxes or tributes. They are named after Publius, the Roman king who first organized them. Because, as Gregory notes, such business can rarely if ever be conducted without sin, it is a great sign of God's grace that He called Matthew from that life to the apostolic calling. It is shown here in the words and deeds of Christ that returning sinners are to be received gently, because Christ showed Himself to be a leader in the reception of Matthew the publican. Hence, according to Jerome, the other Evangelists, out of respect and honor for Matthew, did not want to call him by his common name, but called him Levi. Matthew himself, however, according to that saying of Solomon, 'The righteous is the first accuser of himself,' calls himself Matthew and a publican, to show those who are mourning that no one should despair of salvation if they have turned to better things, since he himself was suddenly changed from a publican into an Apostle. We are also taught here that we should conceal the sins and faults of others as much as possible, so they don't become known or even suspected by others. Instead, we should follow Matthew's example by accusing ourselves, even regarding our own shameful sins. According to Bede, the election of Matthew and the calling of the publicans represent the faith of the Gentiles: those who once wallowed in worldly gain are now spiritually refreshed by the Lord. Conversely, the pride of the Pharisees hints at the envy of the Jews, who are tormented by the salvation of the Gentiles. Alternatively, Matthew represents a person grasping for worldly gain whom Jesus sees, looks upon with eyes of mercy, and calls—whether through preaching, the admonition of Scripture, internal inspiration, tribulation, or any other way. Matthew’s call to the Apostolate can also signify a person being called from secular affairs to the religious life. The murmuring Pharisees represent wicked men who disparage the religious life, to whom it is rightly said: 'Go and learn what this means: I desire mercy, and not sacrifice.' After all, it is a work of great mercy to call sinners to repentance.
The Bridegroom and the New Life
Jesus explains why His disciples do not fast while He is present, using the imagery of the Bridegroom to teach about love and spiritual joy.
The Pharisees and John's disciples came to the Lord Jesus and asked why they fasted so often, while His own disciples did not. The Pharisees fasted frequently, and John's disciples still remained in the Jewish customs. Just as the Pharisees had previously approached the disciples to criticize the Master for associating with sinners at meals, so now they approach the Master to criticize the disciples for failing to fast, hoping to stir up conflict between them. They were at fault in two ways: first, because they boasted of their own fasting, when such things should be done in secret; second, because they criticized Christ for the disciples' lack of fasting, pinning the disciples' supposed error on the Master. Those who boast of frequent fasting and use it to set themselves above Christ's disciples represent hypocrites who, beyond the mere appearance of their own religious life, despise others, saying as the Pharisee did: 'I am not like other men; I fast twice a week,' and so on. Jesus, however, refuted them and reasonably defended his disciples: partly because he was physically with them, and partly because they weren't yet fully renewed and couldn't bear difficult, new things. He set before them three parables: the wedding and the bridegroom, the cloth and the garment, and the wineskins and the wine. Hence he says: 'Can the wedding guests, or the friends of the bridegroom—that is, the disciples born of me and the Church through faith—fast or mourn as long as the Bridegroom is with them?' According to Jerome, there is a kind of 'fasting of expectation' so that a person may be better awaited; this was practiced in the Old Testament, but the disciples didn't need this because they already had Christ present with them. There is another kind of fasting, the 'fasting of vexation,' which is ordered toward the restraint of the flesh and prepares one for contemplation. By this, a person fasts by withdrawing from carnal pleasures so they may be filled with spiritual ones. The disciples didn't need this either, since they weren't drawn to such pleasures and had Christ present, whose presence and teaching restrained illicit desires in them more than the austerity of fasting did in others. And so they had no reason to fast or mourn as long as they saw the Bridegroom present in the flesh with the Bride; rather, they had reason to rejoice in the Bridegroom's presence, which is more profitable than bodily abstinence. There is also another fast that proceeds from the fullness and perfection of contemplation, such as the fast of Moses on the mountain: for the more the soul is elevated in contemplation, the less nourishment it requires. Such a fast wasn't appropriate for the disciples, because they were still unrefined and imperfect. But they first had to be renewed through the charity of the Holy Spirit, which happened on the day of Pentecost, when they were renewed by the grace of the Holy Spirit, and then they were to begin a new way of living. Latin. Then he adds: The days will come—specifically, the days of his passion and ascension—when the Bridegroom will be taken away from them in his bodily presence, and then they will fast with the fast of sorrow in the humility of tribulation; those will be days of mourning and pain. Hence the Apostle says: In hunger and thirst, and in many fasts. Hence also Augustine says, in effect: Then they will be desolate, and they will be in mourning and grief, until joys and consolations are restored to them through the Holy Spirit. According to Bede, it should be noted that this mourning for the Bridegroom's absence is observed not only now—that is, after the death and resurrection of the Bridegroom—but was also observed before his Incarnation, throughout the entire time of this age. For the early times of the Church before the Virgin's birth had saints who longed for the coming of Christ's Incarnation. These times, however, since he ascended into heaven, have saints who long for his manifestation to judge the living and the dead. Nor did this desirable mourning of the Church rest for a moment, except while he was here in the flesh with his disciples: so says Bede. And although Christ said this regarding his bodily presence, morally, the days when Christ is taken from us are days of guilt, when we exclude the true Bridegroom of the soul, Christ, from the house of our conscience and bring in the adulterous devil; then we fast and lack the food of spiritual consolation, and we have days of mourning and pain. Therefore, the Bridegroom must be held fast, so that the food is not lost; but when the Bridegroom is taken from us through mortal sin, then we must fast through the effect of penance and mourning. Sometimes the Bridegroom even withdraws, so that he may be called back more eagerly and held more firmly; he must then be called back with constant longings and sighs, because as long as the Bridegroom is with us and we are in joy, we can neither fast nor mourn. Ambrose says, "Those for whom Christ is absent, who lack the abundance of good merits, must fast." But truly, for the person who finds virtue sufficient through their own will because they receive Christ into their own house, they offer a great banquet: this is the spiritual banquet of good works, which the rich lack, but the poor feast upon. No one can take Christ away from you unless you take yourself away from him; don't let your own vanity take you away, and don't let arrogance take you away—so says Ambrose. The Bridegroom and the bride in a spiritual sense. Spiritually, the soul is the bride with whom Christ desires to be. This Bridegroom possesses all the conditions desirable in a bridegroom: he is most wealthy, otherwise he would not endow his bride; hence in Proverbs: "With me are riches." Because he is most wise, otherwise he would squander everything; hence the Apostle: "In whom are all the treasures of wisdom." Because he is most beautiful, otherwise he would displease his bride; as it says in the Psalm: "You are the most handsome of the sons of men." Because he is most noble, otherwise he would be held in contempt; as Wisdom glorifies his nobility. Because he is most powerful, otherwise he would be oppressed; as Ecclesiasticus says: "One is the Most High, the Creator." Because he is most good, otherwise he would not be loved; as it says in the Song of Songs: "My beloved, etc., chosen out of thousands." Regarding all these things, the Apostle says to the Hebrews: "He has spoken to us in his Son"—behold the excellence of nobility; "whom he appointed heir of all things"—behold the abundance of riches; "through whom he also created the ages"—behold the wondrous wisdom; "who, being the radiance of his glory"—behold the elegance of form; "upholding all things by the word of his power"—behold the infinite power; "making purification for sins"—behold the immense goodness. The bride of such a Bridegroom, and the children of such a Bridegroom, have no need to mourn as long as the Bridegroom is with them. And note that Christ sometimes calls himself Lord, sometimes Father, and sometimes Bridegroom. Hence Gregory says: "When he wants to be feared, he calls himself Lord; when he wants to be honored, Father; when he wants to be loved, Bridegroom." Consider the order: for honor usually proceeds from fear, and love from honor. That’s why Bernard says: "If I am Lord, where is my fear?" If I am father, where is my honor? But if he reveals himself as a spouse, I think he’ll change his tone and say: If I am a spouse, where is my love? God therefore demands to be feared as Lord, honored as father, and loved as spouse. What is best among these, what stands out? Love, certainly. Without this, fear has punishment, and honor has no grace. Fear is servile as long as it isn't set free by love. And any honor that doesn't come from love isn't really honor, but flattery. Honor and glory belong to God alone; yet God won't accept either of them if they haven't been seasoned with the honey of love. Love is enough in itself; it pleases in itself, and for its own sake. It is its own merit, and its own reward. Love seeks no cause or fruit beyond itself. Its fruit is its own use—so says Bernard. And as the same Bernard says: The soul is called the bride of God because it is betrothed by the gifts of grace, joined to Him by chaste love, and made fruitful by the offspring of virtues.
New Wine and Pastoral Wisdom
Through the parables of the garment and the wineskins, Jesus teaches the necessity of gradual spiritual growth and pastoral gentleness.
Christ offers a second parable regarding the patching of a garment. Next, he presents a second parable: no wise person, acting with discretion, takes or inserts a patch—that is, a small piece or supplement—of raw, unused cloth into an old garment, because in its newness it is thicker and coarser. For the new cloth takes away the fullness—that is, the uniformity or beauty—of the garment, creates a mismatch, and because of its weight, it tears the old cloth and makes a larger rip or tear in it. A patch is essentially a joining or a small piece sent along with another; it comes from the Latin 'cum' (meaning 'together') and 'mittere' (to send), as if to say 'sent together,' since the things being joined are sent together. Next, he offers a third comparison: no wise person acting with discretion pours new wine into old wineskins, because it's fermenting, and the strength of the wine would cause the skins to burst. Otherwise, the wine would spill; and no one accustomed to drinking old wine immediately wants new, because of the habit of the old. Likewise, it's not wise to immediately impose heavy abstinence on people who are steeped in old habits and newly converted, because it's difficult to leave behind what you're used to. From all these comparisons, the good Master wants to conclude that his disciples, still being like novices, shouldn't be required to keep a harsh fast, but should fast later when they are more strengthened and renewed by the Holy Spirit. He also wants to conclude that those newly converted shouldn't be overly burdened by penance, lest they despair because of excessive austerity and give up everything. Things that require great perfection shouldn't be imposed on people until they have been stripped of their old life, because for those newly converted, unfamiliar works are difficult and hard; but by getting used to them little by little, they become easy and sweet. Whoever, therefore, wants to lead someone toward virtue and perfection must first persuade them to correct small things, and thus proceed gradually further. Hence Chrysostom says: 'He said this, giving a rule to his disciples, that they should receive disciples from the whole world with gentleness.' Therefore, we don't expect everything from everyone at the beginning, but we will proceed with whatever is possible, both quickly and further: these are the words of Chrysostom. Anyone drafting decrees or traditions—and even a confessor imposing penance on penitents—should keep this in mind. For it is better, following the Lord's example, to impose on someone a light and bearable penance that can be fulfilled, rather than a heavy and impossible one, which, if left unfulfilled, leaves the person burdened and guilty. A light penance performed cheerfully is better than a heavy one performed under duress and then abandoned. This applies to giving a sentence and to issuing a decree: mercy and gentleness should always outweigh judgment and severity. PRAYER: Lord Jesus Christ, you call and warn me in many ways to follow you; kindle my heart with your divine inspiration so that I may follow you as you call, by your grace, and let nothing separate me from your love. Grant that I may serve you with holy thoughts, meditations, and affections, and with good works and virtues, and find great delight in your company. And with a devout mind—you who desire mercy more than sacrifice and came to call sinners rather than the righteous—grant to me, a miserable sinner, that I may clearly experience your mercy in me. Amen.
Read the original Latin
SEDSims. — Et cum prceteriret Dominus Jesus, venit ad mare Galilcece, ubi yectigalia) maxime de rebus per mare deductis, solvebantur. Et vidit Hn, non tam corporis, quam mentis et miserantis intuitu, hominem : scilicet Matthaeum, qui et Levi ante vocationem dictus est, Alphsei filium, sedentem, in domo, ad telo^ nhtm, id est, ad,curam et dipensationem vectigalium : TdXo? enim Graece, vectigal interpretaturLatine. Sedebat quippe, id est, pertinaci animo lucns inhiabat : sessio enim ihoram in lucro consequendo notat. Et ait illi, Jesus : Sequere me, quasi diceret ei : Jam non sede, sed amodo sequere, non ad lucra, nec secularia negotia ; sed me, et affectu cordis, et officio corporis, et effectu operis. Matthaeum autem talibus occupatum vocavit, ut de gratia Dei nullus desperet , quantumcunque vilibus occupatus fuerit. Qui statim surgens, a telonio in quo sedebat , et de amore terrenorum ad desiderium supernorum, relictis omnibus, scilicet suis et etiam alienis, ex rapixia .
coliectis : reliquit enim etiam propria, qui rapcre solebat aliena, quia, secundum Chrysostomum, telonium est rapina permissa ; secutus est eum, sine aliqua dilatione , tam gressu, quam affectu, sicut discipulus Magistrum, sicut viator ducem suum, sicut servus Dominum, sicut ovis pastorem suum; funem prscidens, non solvens, secundum Hieronymi consilium. Secutus est quidem sine dilatione, divina potentia intus operante, accendente et docente. Qui enim exterius vocavit, ut mox sequeretur intus accendit, traxitetmodum docuit. Unde ^zcronymus : a Fulgor ipse et majestas deitatis occultae, qua etiam in facie relucebat humana, videntes ad se trahere poterat in primo aspectu. Si enim in magnete lapide haec esse vis dicitur ut femim trahat, quanto magis Dominus omnium creaturarum ad se trahere poterat quos volebat? » Ubi et Chrysostomus: ilSiC' ut vidisti vocantis virtutem, ita addisce vocati obedientiam. Neque enim restitit, neque vacillavit , sed protinus paruit ; et nec in propriam domum abire rogavit , ut suis haec intimaret :
LSBtUS Igitur Dominum sequens, et gratus existens, eum et discipulos ipsius in domo sua recepit, et convivii magni apparatum eis exhibet ccn-» gruam coelestis beneficii vicem Christo rependens, ut illi redderet terrena, qui ei seminaverat spiritualia; et accommodaret temporalia, a >quo exspectabat bona perpetua. Convivium, quidem exhibet, magnum, id «st, ex magna devotione etdelectatione meutiSjpro adventu etprsesentia tanti hospitis, et tam magnum ut de reliquiis reficiantur Angeli ,in x:oelis; quia gaudium est Angelis Dei super uno peccatore pogniien' tiam agenie. Et bene congruit quod magnum esset. Qui enim , ut ait^mbrosius, domicilio Christum recipit interno , maximis delectationibus €xuberantium pascitur voluptatum. Itaque Dominus libenter ingreditur, «t in ejus recumbit afFectu. Ubi Chrysostomus : a Statim ut dictum est illi a Domino, sequere me, non moratur, non tardat, sed mox surgeiis, secuius est eum, In quo se fi'delem Deo et Abrahae filium esse ^mili exemplo vocem Domini se•quendo probavit : unde statim, «emplo Abrahae, et hospitio Dominum redpit, et convivium exhibet, ut vere per omnia dignus Abrahae filius iM>sceretur : » haec Chry^ sostomus, Mystice, sicut Matthaeus pQSt suam conversionem fedt Christo 'Convivium ia domo sua : sic quiii^ bet conversus ad Christum debet sibi facere convivium splrituale in domosua spirituali, sciUcet in corde ct conscieatia, ubi servire ei debet de sanctis cogitationibus, meditationibus et afiectionibus. Unde in Apocalypsi : Ego sto ad osUum, et pulso : si quis aperuerit mihi^ inJroibo ad ewtij et ccenabo cum eo, £t ipse mecum, 3 ChRISTO i>iscuicBUNT. — Discumbentibus autem eis in dom^ ecce multi publicani et peccatoreSy ac ceteri ejusdem ordijiis homines^ illucad convivium conveniebant, et cum Jesu et discipuli^ £jus discumbebant, Fuerant enim socii Matthsi, et ejusdem artis seu xjfficii : et ideo recedens ab eis et volens sequi Christum, fecit eis con suis, volens sequi Eliam magistrum suum, Erant etiam multi peccatores alii, qui jam poenitentes sequebantur Dominum, sperantes veniam consequi peccatorum.
Unde Hieronymus : a Quia viderunt publicanum a peccatis conversum, et pcjenifentiae in« venisse locum, ob id etiam ipsi non desperabant ; sed veluti poenitentes veniebant ei discumbebant cum Jesu et discipulis ejus, forte invitati a Matthaeo, ut haberet socios in poenitcntia, quos habuit sodos in culpa. » Et, secundum Glossam, pulchrum fuit praesagium, quia qui Apostolus et doctor gentium erat futurus, in prima sua conversione peccantium gregem post se trahit ad salutem, ut jam perficeret exemp! o, quod perficere debebat et verbo. Ubi Chrysostomus : a Post comprobatam igitur fidem Matthaei, qui unus ex publicanis fuit, merito jam cum Domino in convivio peccatores et publicani recumbunt; conveniunt autem publicani ad eum sicut ad collegam>et hominem ejusdem officii; decoratus enira in Ln^ gressu Christi, et glorians de praesentia ejus, omnes eos convocavit. Christus etiam quodlibet genus re^ medii exhibebtt, et non solum disputando et praestando sanitatum remedia, vel arguendo aemulos, sed etiam comedendo nonnullos errantium dirigebat; inde nos instruens quod quodlibet opus et tempus potest nobis utilitatem afferre; sic nec publicanorum participationem vitar vit, propter utilitatem sequentem, more boni medici, qui nisi saniem tangeret, a morbo non liberaret. » Unde et Hieronymus : k Ibat autem Dominus ad convivia peccatorum, ut occasionem haberet do-r cendi, et spirituales imitatoribus suis praeberet cibos. Denique cum frequenter pergere ad convivia describatur, nihil refertur aliud, nisi vivium, sicut fecit Elisaeus sodis i quid ibi fecerit, quid docuerit, ut et humilitas ejus, eundo ad peccatores, et potentia doctrinae ejus in conversione poenitentium demonstraretur : » haec Hieronymus. Et nos eadem causa possumus manducare cum peccatoribus, ut aherius causa potius quam nostra agatur ; non tamen cum usurariis et raptoribus, quia ea quae apponuntur, restituere tenentur.
Phariscei vero, tenacitati justitiae Legis et traditionum suarum adhaerentes, et misericordiam declinantes, de hoc indignati, murmurabantf et hoc arguentes, ad discipulos Jesu dicebant : Quare cum publicanis et peccatoribus manducat et bibit Magister vester? Quasi dicerent : Contrarius est Legi hoc prohibenti, et estis fatui qui talem Magistnim sequimini. Consuetudo detractorum est loqui de alio, non in facie illius. Unde quando discipuli videbantur eis peccare, alloquebantur Magistrum ut alibi; quando vero Magister, alloquebantur discipulos, ut hic; utrobique tamen in Magistrum injuriam irrogantes, quia error discipulorum ignominia est magistrorum. Sic hodie faciunt detractorcs bona facta membrorum Christi denigrantes. Dupliciter isti errabant, quia putabant se esse justos, cum superbi essent ; et illos reos, cum jam poeniterent, similes Pharisaeo qui se justificabat et alios condemnabat. Vera justitia compassionem habet, falsa dedignationem. Solent etiam justi peccatoribus indignari ; sed aliud est quod agitur typo superbiae, aliudquod zelo disciplinae.
His Pharisaeis similes sunt, qui traditiones suas praeceptis Domini et operibus misericordiae praeponunt, colentes cum appetitu, et exsequentes cum diligentia culicem suarum traditionum, et deglutientes camelum mandatorum Dei , ac mandata maxime saluti necessaria, quasi amara cito exhaurientes et praetereundo postponentes.
Sed ipsisPharisaeis murmurantibus obviat Domini misericordia, provocans peccatores ad pcenitentiam : cujus cibus, et potus, et ambulatio, et omnia quae gessit, saluti serviunt; cujus omnis actio nostra est lectio et instructio; ac Magister, cujus livore sanati sumus seipsum medicum ostendens, pro discipulis suis respondit Pharisaeis : primo per rationem , dicens : Non est opus, et peroperosus, id est, necessarius, valentibus, id est, sanis, medicus, verum est ad collationem sanitatis; sed tamen ad conservationem bene est necessarius, sed male habentibus, et infirmis, et ergo familiarius se debet habere ad infirmos qui eo indigent, quam ad sanos qui non egent. Cum igitur Christus ^it verus medicus animarum, familiarius se debuit habere ad peccatores, qui sunt infirmi infirmitate spirituali. Quasi dicat : Vos sani estis reputatione vestra, ideo opus non habetis visitatione nostra ; sed isti se infirmos reputant et peccatores. Unde Glossa : « Ideo vos declino, quia putatis vos non indigere; sed illos visito, quia poenitendo dant locum gratiae. »Ubi, secundum Chrysostomum, ostendit non mereri eos sanitatem coelestem consequi, qui sanos se, id est, justos esse putant, medicinam Domini respuentes; sed eos qui infirmitatem suam, hoc est peccata propria cognoscentes, ac tota fide credentes medelam coelestis gratiae quaerunt. Ut enim ait Augustinus : « Nemo aDeo fit firmus, nisi qui se a seipso sentit infirmum. » 6 Respondit eis secundo per auctoritatem oskje prophetie. — Deinde respondit eis secundo per auctoritatem in Osea inscriptam, cxprobrando cis Scripturarum ignorantiam, dicens : Euntes autem discite, a temeritate vestra excedendo, discite ignorantiae vestrae subveniendo , quid est, quod dicit Dominus in Osea : Misericordiam volo, per peccati dimissionem, et non sacrificium, per holocaustorum oblationem.
Unde in Proverbiis : Facere misericordiam et judicium magis placet Domino quam victimce, quasi diceret : Ite, et diligenter considerate illud quod scribitur in Osea propheta , quia si hanc considcraveritis Scripturam, invenietis me facere secundum ipsam. Misericordiam volo, potius sine sacrificio, ct sum cordis humilitate, quam sacrificium sine misericordia, et cum cordis elatione : unde plus diligit Deus peccatorem humilem, qui suae infirmitatis conscius poenitendo se gratiae Dei submittit, quam justum superbum, qui de sua justitia praesumens, alios condemnat et misericordiam circa eos reprehendit. Secundum Chrysostomum, Scribae et Pharisaei omnia peccata sua putabant sacrificiis Legis posse deleri, et omnem reliquam virtutem contemnentes , in sacrificiis totam spem ponebant : et ideo Dominus misericordiam sacrificio praetulit, ut manifeste ostenderet, non per sacrificia Legis, sed per opera misericordiae peccatorum delicta posse purgari. Ubi Glossa : « Non tamen despicit Deus sacrificium, sed sacrificium sine misericordia. Faciebant autenT Pharisaei sacrificia, ut justi apparerent coram populo; nec exercebant opera misericordiae, in quibus probatur vera justitia. » Ubi et Rabanus : « Admonet itaque eos ut per opera sibimetipsis supernae misericordiae praemia conquirant, et non contemptis pauperum necessitatibus , per oblationem se sacrificiorum Deo placere confidant. » 7 Proponit eis suum db misericorDiA EXEMPLUM. — Unde et suum de misericordia exemplum eis proponit, dicens : Non veni enim vocare justos, scilicet ad poenitentiam, sed tantum ad proficiendum, et ut proficiant de virtute ad virtutem; sed peccatores, ad^ poenitentiam, ut corrigantur per eam.
Vel, non veni vocare justos, id est, eos qui se justos reputant, qui ignorantes Dei justitiam , suam constituere volunt, quia si convertantur peccatores, jam non sibi justi videntur; sed peccatores, id est, peccata et mala sua attendentes, qui se peccatores esse, et medico egere recognoscunt ac gratiae Dei poenitendo se subjiciunt. Vel , non veni vocare justos, qum nulli sunt )ust\, sed peccatores, quia omnes peccaverunt et egent gloria Dei. Ubi Gregorius Nyssenus : « Quasi diceret : Adeo peccatores non. abominor quod eorum tantum gratia veni, non ut maneant peccatores, sed ut convertantur et boni fiant. » Unde Apostolus : Christus Jesus venit in hunc mundum peccatores salvos facere, Ecce magna spes peccatorum , quia propter eos venit Dei Filius in hunc mundum. Unde et Augustinus : « Nulla causa veniendi fuit Christo Domino, nisi peccatorcs salvos fecere. Tolle morbos, toUe vulnera, et nulla est medicinae causa. Sic venit de coelo magnus medicus , quia magnus per totum orbem jacebat aegrotus, humanum genus.
Venit unus sine peccato , qui plures salvos faceret a peccato. Non enim de coelo traxerunt eum nostra merita, sed nostra peccata. » Ergo, ut ait Ambrosius : « Usurpatores justitiae non vocantur ad gratiam; nam si gratia ex poenitentia, utique qui fastidit poenitentiam , abdicat gratiam.
Publicani quippe vocantur, qui vel publice sceleribus foedantur; agS vel qui publica vectigalia seu tributa exigunt; vel qui conductores ^unt vectigalium seu fisci, aut rerum publicarum ; vel qui aliis publicis negotiis et actibus implicaatur, et seculi lucra per negotia sectantur, ut communiter sunt campsores, et pecuniarum numeratoresv ac alii hujusmodi et simiks. Principaliter tamen qui vectigaiia seu tributa exigunt, dicuntur pui? licani, a Publio rege Romano, -qui eos primo ordinavit, &ic dictu £t 'quia, secundum Gregonttm, talia negotia vix aut nunquam sine pec^to exerceri possunt, ideo in hoc magna Dei gratia patet, quae ex talibus Mattheum ad statum apostolicum revocovit. Ostenditur autem hic in verbis et factis Christi, quod peccatores redeuntes sunt dulciter recipiendi, quta Christus dukem se exhibuit in receptione Matthaei publicanL Unde, secundum Hieronjrmum, ceteri Evangdiste propter verecundiam et honorem Matthaei, noluerunt eum appellare nomine vulgato, sed dixerunt LevL Ipse autem Matthaeus, secundum illud Salomonis : Jusius prior £st accusator sui, MaUhceum se et PubHcanum nomioat : ut ostendat lugentibus nullum debere salutem desperare, si ad meliora conversus sit, cum ipse de publicano in Apostolum sit repente mutatus. In hoc etiam instruimur, quod peccata et defectus aliocum in quantum possumus celare et occuitare debemus, ut Jiec verbo^ nec ni:^ veniant in aliorum, non tantum cognitionem, sed nec suspicionem ; ac nosmetipsos acoisare, et, quod turpius ett, in peccads nostris exemplo Matthsei condterL 9 VocATK) Mattiubi ih uaisu fiGURATo. — Per Matthaei electionem et publicanorum vocatienem, secundum Bedam^ iides Gentium exprimitur : qui prius iucris muBdi sahiabant, et nunc spirituaii^ a Domino reficiuntur; sed per superbiam Pharisseorum invidia Judaeo^ rum insinuatur, qui de salute Gentium torquentur. Vel Matthaeus significat hominem terrenis lucris inhiantem; quem Jesus videt, dum oculis misericordiae respicit , et vocat eum, vel per praedicationem, vel per Scripturae admonitionem , vel per internam inspirationem^ vel per tribulationem, vel per quamcunque viam aliam. Potest etiam vocatio Matthaei ad Apostolatum si^Mficare vocationem hominis secuJaria ad religionis statum ; Pharisaei vero murmurantes, homines maligni, religionis statui detrahentes, quibus bene dicitur : Euntes disciie quid est, misericordiam volo, ei sott sacrificium,; opus enim magnae misericordiae est peccatores ad po»nitentiam vocare.
TuWC accedentes Pharisaei et discipuli Joamiis quaerebant a Domino Jesu, <}uare ipsi frequenter, sed non sui disci^uli j^unarent. Pharisaei enira frequenter ^ejunabant, cum quibut Joannis discipuli adhuc in coasiiotudinibus Judaids permanebant. Sicut «utem prius Pharisaei ad di-scipulos acoesserant, ut apud eoB Magistrum de consortio peccatorum, in convivendo arguerent; sic modo ad Magistrum occedunt, ut apud eum discipulos de }ejuniorum omissione arguaat, ut sic inter eos materia dissidii possit oriri. Isti ia duobus xleficiebaat : primo^ quia de sua abstinentia se jactabant, cum taiia in secreto fieri debebant; secondo, quia Christum arguebant ex de£ectu abstinentiae in discipulis, de£ectum et errorem discipulorum retorquentes in Magistrum. Pcr istos qui de frequenti jejunio se jactabaAt, et propter illud se discipu-ilis Christi praeferebant, signihcantur hypoccitae, prc^xter apparentiam suae i^ religiositatis alios conteTnncntes, di<:entes illud cum Pharisaeo : Non sum sicut ceteri hominwn; jejuno bis in sabbato, etc.
Jesus autem confutavit eos, et rationabiliter eicusavit discipulos : tum quia corporaliter cum eis erat, tum quia nides ctnondum perfecte innovati essent, nec difficilia et nova sustinerent, ponendo ad idem tres similitudines, scilicet : de nuptiis et de sponso, de panno et vestimento, de utribus et vino. Unde ait : Numquid pos^ sunt filii nuptiarum seu sponsi, scilicet Christi Sponsi Ecclesiae, hoc est discipuli de me et Elcclesia pcr fidem geniti, jejunare, seu lugere, quandiu cum iilis est Sponsus ? Secundum Hieronymum , quoddam est (jejunium exspectationis , ut persona melius exspectetur : et sic in Veteri Testamento jejunabatur; et isto discipuli non indigebant, quia jam praesentem Christum habebant. Aliud est jejunium vexationis, quod ordinatur ad carnis refiraenationem, et disponit ad contemplationem, quo quis jejunat, retrahendo se a delectationibus camalibus, ut repleatur spiritualibus ; ct isto etiam non indigebant, cum ad tales non afficerentur delectationes , et Christum praesentem haberent, cujus praesentia et doctrina plus refraenavit concupiscentias illicitas in cis quam jejunii austeritas in aliis. Et ideo jejunare et lugere non habcbant, quandiu Sponsum per corporalem praesentiam cum Sponsa esse videbant; sed potius de Sponsi gratulari praesentia, quae plus proficit quam corporalis abstinentia. Est et aliud jejunium, quod ex plenitudine et pcrfectione contemplationis procedit, quale jejunium Moysi in monte fuit : quanto enim anima est in contemplatione magis elevata, tanto est pauciori nutrimcato contenta; et taie jejunium noncompetebat discipulis, quia adhuc erant rudes ct imperfecti. Scd prius de* buerunt per charitatem Spiritus Sancti innovari , quod factum est in die Pentecostes, quando fiierunt per gratiam Spiritus Sancti innovati, et tunc dd^ebant incipere novum modum vivendi. la Tini.
— Deinde subjungit : Venient au" tem dies, scilicet passionis et asccnr sionis, cum auferetur ab eis SpoH' sus, corporali praescntia» et tunc jejunabunt, jejunio moeroris in humiHtate tribulationis, et iJli dies luctus erunt et doloris. Unde Apostolus : /n fame et siti, et jejmniis multis» Unde et Augusiinus : « Quasi diceret : Tunc dcsolabuntur, et in moerore et luctu erunt, donec eis pcr Spiritum Sanctum gaudia et consolatoria retribuantur. » Secundum Bedam, a notandum hunc lu' ctum abstihentiae Sponsi, non nunc tantum, id est, post mortem resurrectionemque cjusdem Sponsi, sed et ante Incamationem illius, per totum hujus seculi tempus esse ceIcbratum. Prima quippe tempora Ecclcsiae ante Virginis partum San* ctos habuerc, qui desiderarent Incarnationis Christi adventum. Istt vero tempora cz quo ascendit ifl coeium Sanctos habent, qui dcside* rent eius manifestationem, ad vivos et mortuos judicandos. Ncque hic desiderabilis Ecclesiae luctus requie^ vit aliquantulum , nisi quandiu hic cum discipulis in carne versatus est : y> haec Beda. Et licet hoc de prsesentia sua corporali Christus dixerit, moraliter tamen dies qui* bus aufertur nobis Christus, sunt dies culpae, quando a domo con-» scientiae excludimus verum Sponsam animse Christum, et introdud-» mus adulterantem diabolum, et timc jejunaimis et caremus cibo spiritua^ lis consolationis, et habemus dies luctus et doloris. Igitur tenendus est Sponsus, ne perdatur cibHs; sed cum aufertur a nobis Sponsus per mortale peccatum, tunc jejunandum est nobis per poenitentiae effectum et luctum.
Quandoque etiam Sponsus se subtrahit , ut avidius revocetur et fortius teneatur, et tunc continuis desideriis et suspiriis est revocandusj quia quandiu Sponsus nobiscum est et in laetitia sumus, nec jejunare nec lugere possumus. Unde Ambrosius : a Jejunant hi quibus abest Christus, qui bonorum meritorum copiis egent. At vero cui virtus sua voluntate sufficit, quia sua domo recipit Christum, convivium magnum exhibet : hoc est bonorum operum spirituale convivium, quo dives populus eget , pauper epulatur. Nemo tibi Christum potest auferre, nisi te illi ipse auferas; non te auferat jactantia tua, non te auferat arrogantia : » haec Ambrosius. 1 3 Sponsus et sponsa in sensu spiRiTUALi. — Spiritualite;r anima sponsa est, cum qua Christus esse desiderat. Iste Sponsus habet omnes conditiones desiderabiles in sponso : quia ditissimus, alioquin sponsam suam non dotaret ; unde in Proverbiis : Mecum sunt divitice. Quia sapientissimus , alioquin totum dissiparet; unde Apostolus : In quo sunt omnes thesauri sapientice'.
Quia pulcherrimus, alioquin sponsae displiceret; unde in Psalmo : Speciosus forma, prce filiis hominum. Quia nobilissimus, alioquin contemneretur; unde Sapientia generositatem illius glorificat. Quia potentissimus , alioquin opprimeretur; unde Ecclesiasticus : Unus est AltissimuSj Creator. Quia optimus, alioquin non diligeretur; unde et in Canticis : Dilectus meus, etc, electus ex millibus. De his omnibus Apostolus ad Hebrseos : Locutus est nobis in Filio, ccce nobilitatis excellentia; quem constituit heredem universorum, ecce divitiarum affluentia ; per quem fecit et secula, sic mira, ecce mirabilis sapientia; qui cum sit splendor glorice, ecce formae elegantia ; portans omnia verbo virtutis, ecce infinita potentia; remissionem peccatorum faciens, ecce bonitas immensa. Talis Sponsi sponsa, talis Sponsi filii non habent lugere, quandiu Sponsus est cum illis. Et nota quod Christus quandoque vocat se Dominum, quandoque patrem, quandoque sponsum. Unde Gregorius : « Quando vult timeri, Dominum ; quando honorari, patrem; quando amari,sponsum se nominat Dominus.
Attende ^ ordinem : ex timore enim solet procedere honor, ex honore amor. » ' Unde et Bemardus : « Si ego Dominus, ubi est timor meus ? Si ego pater, ubi est honor meus? Sed si se sponsum exhibeat; puto, quia mutabit vocem et dicet : Si ego sponsus, ubi est amor meus? Exigit ergo Deus timeri, ut Dominus ; honorari, ut pater, et ut sponsus amari. Quid in his praestat, quid eminet? Nempe amor. Absque hoc et timor poenam habet, et honor non habet gratiam.
Servilis est timor quandiu ab amore non manumittitur. Et qui de amore non venit honor, non honor, sed adulatio est. Et quidem soli Deo honor et gloria ; sed horum acceptabit neutrum Deus , si melle amoris condita non fuerint. Is per se sufficit; is per se placet , et propter se. Ips# meritum, ipse praemium est sibi. Amor prae* ter se non requirit causam, noa fructum. Fructus ejus usus ejus : » haec Bernardus. Et ut idem Bernardus dicit : a Anima sponsa Dei dicitur, quia donis gratiarum subarata; quia casto amore illi sociata; quia prole virtutum fsecundaada.
» 14 Christus ponit secundah similitudinem, de commissura vestimenTi. — Deinde ponit secundam similitudinem, quia, nemOf sapiens et secrete operans asjsumit, vel immiU tit, et inserit veteri vestimento assumentum, vel, commissuram, id est particulam seu supplementum , panni rudis , scilicet nondum usitati, quia in novitate est spissior et rudior» Novum enim , tollit plenitudinem, id est uniformitatem , seu pulchritudinem, a vestimento, et fecit difformitatem , et propter pondus suum rumpit vetus , et facit in eo scissuram seu rupturam majorem. Commissura quippe idem est quod junctura, seu particula quae mittitur cum alia : dicta a cum, id est simul, et mittere , quasi simul mittere : illa enim quae conjunguntur simul mittuntur.
Deinde ponit tertiam similitudinem, quia nemo sapiens et discrete agens, mittit vinum novum in utres veteres, quia tunc est in ebuUitione, et utres, propter vini fortitudinem, rttmj? erg«/Mr, etvinum effunderetur ; et nemo bibens vetus vinum statim vu{t novum, propter consuetum veteris usum. Sic a simili hominibus veteri con^ suetudine imbutis , et de novo conversis, non expedit statim gravem abstinentiam imponere, quia difficile est assueta relinquere. Ex omnibus his similitudinibus concludere vult Magister bonus, quod discipuli sui adhuc quasi novitii non debeant austerum continuare jejunium ; sed postea jejunarent cum essent magis solidati et innovati per Spiritum Sanctum. Ex his etiam vult concludere, quod noviter conversi non sunt nimis per poenitentiam onerandi , ne propter nimiam austeritatem desperent et totum dimittant; et ea quae sunt perfectionis magnae, non sunt hominibus imponenda, donec spoliati fuerint vcteri vita, quia hominibus de novo conversis opera inconsueta sunt difficilia et dura; sed paulatim assuefaciendo efficiuntur facilia et suavia. Qui ergo vult aliquem ad virtutes et perfectionem inducere, parva quaedam debet primum suadere emendare; ct sic gradatim ultra procedere. Unde Chrysostomus : « Hoc autem dixit, regulam dans suis discipulis, ut discipulos ex universo orbe terrarum cum mansuetudine suscipiant. Itaque neque nos omnia ab omnibus exspectamus in prooemis sed quemcunque possibilia sunt et velociter et ultra incedemus : » haec Chrysostomus, Hujus loci memor debet esse quilibet condens decreta vel traditiones; etetiam confessor imponens poenitentiam poenitentibus.
Melius est enim exemplo Domini poenitentiam levem et tolerabilem alicui injungere quae impleatur, quam gravem et importabilem , qua non impleta oneratus reus constituatur. Melior est levis poenitentia hilariter peracta , quam gravis in angaria et rejecta. Ita est de sententia danda, ita de decreto promulgando, ut semper misericordia et lenitas superexaltet judicium et austeritatem. ORATIO Domine Jesu Christe, qui multis modis me vocas et admones, ut sequar te, tu, divina inspiratione cor meum accende, ut te vocantem sequar tua gratia, nec aliquid me separet a charitate tua. Da mihi ut de sanctis cogitationibus, meditationibus, et affectionibus, bonisque operibus et virtutibus txbi senriaiD» et coaviYium ex magna delectatione. et devotione mentis exMbeaniv £t qui miserioordiam vis potiii& quam sacri&cium^ et venisti vocare peccaioces magis qusun^ustos^ praesta mihimisero peccatori, ut in me: tmam miacricordiam merear ckmenter ezpeiiri. Amen.
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
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