De sermone Domini in monte primo, de octo Beatitudinibus
The Setting of the Sermon
The Lord Jesus delivers a perfect model for Christian life, with the posture of the preacher reflecting the spiritual state of the hearers.
After this, the Lord Jesus gave a most beautiful and rich sermon, which, as Augustine says, if anyone considers with devotion and sobriety, they will find in it—as far as it concerns the best way of life—a model for the perfection of the Christian life, and that this sermon is perfect in all the precepts by which the Christian life is formed. Matthew and Luke narrate this sermon in different ways. For this reason, some say the Lord first gave the sermon to the disciples alone while sitting on the brow of a mountain, in the manner of a teacher, which is what Matthew narrates. Later, on the side of the mountain, he gave another similar one to the crowds and the disciples while standing, in the manner of a preacher, which is what Luke narrates. Others, however, say that the Lord first sat with the disciples on the brow of the mountain and, after choosing the twelve, descended to a level place on the side of that same mountain. There, he gave one sermon to both the crowds and the disciples, which both Evangelists narrate in different ways, yet with the same truth of the matter. The first view is held more conveniently and seems to agree better with the truth. From this, a custom has grown in the Church: when a sermon is given to the crowds and to laypeople, the preacher stands, as if inviting them to struggle and to work; but when it is given to clergy and religious, he sits, as if inviting them to rest and contemplation.
The Merit and Reward of the Beatitudes
The beatitudes are structured as a path of merit leading to a promised reward, inviting the faithful to embrace the work required for eternal life.
At the beginning of his sermon, the Lord Jesus sets out eight beatitudes—or virtues—and attaches to each one a corresponding reward. That’s why he presents some parts as a matter of merit (for example, "Blessed are..." and so on) and others as a matter of reward (for example, "for theirs is..." and so on). The first part relates to the beatitude of merit, while the second relates to the beatitude of reward. But anyone who wants to obtain the reward should first make it their business to earn the merit. As Augustine says: "Surely no one can be found who doesn't want to be blessed." But oh, if only people wouldn't refuse the work required for the reward, just as much as they desire the reward itself! Who wouldn't run eagerly when they're told, "You will be blessed"? Shouldn't they listen gladly, even when they're told, "If you do these things"? Don't shrink from the struggle if you want the reward; let your spirit be fired up for the work by the promise of the prize—as Augustine says, "Beatitude is spoken of in two ways." In one way it's held in hope, as we have it on the journey; in another way it's held in reality, as we have it in our true homeland. Those who excel in virtue are therefore blessed—blessed by the beatitude of the journey through grace, and to be blessed by the beatitude of the homeland through glory. Or, according to Augustine, they aren't blessed because they are poor in spirit, but because theirs is the kingdom of heaven; and it's the same for the others in their own way.
The Eight Beatitudes
A detailed exposition of the eight beatitudes, tracing the spiritual ascent from poverty of spirit to the endurance of persecution for righteousness.
Opening His mouth, He taught them, saying: "Blessed are the poor in spirit," meaning those who are poor by will and choice, not by necessity or pretense; for theirs is the kingdom of heaven, which is the reward corresponding to their merit. You should understand that poverty of spirit means abstaining from the love of the world—that is, from the love of the things in the world that a worldly person embraces—and it is a complete renunciation of everything that gives pleasure, despising all the delights found in riches, luxuries, and honors. So this beatitude can be understood in two ways: first, as the contempt for riches and carnal pleasures; second, as the... ...contempt for oneself and one's own excellence, so that one even considers oneself useless and inferior to others. Yet contempt for riches is born from contempt for oneself; for whoever truly and humbly despises himself for the sake of God easily despises temporal things, which exist for their own sake, and doesn't value external things highly, since he doesn't care about himself inwardly. Thus, poverty of spirit implies the virtue of voluntary destitution for the sake of Christ, as well as true humility. And according to both interpretations, this beatitude holds the first place. According to the first interpretation, it's because poverty is the primary perfection for those who wish to follow Christ, and the foundation of the entire spiritual edifice. For anyone burdened by temporal things cannot easily follow Christ, the mirror of poverty. You aren't free, but a slave, if you subject your heart's affection to these passing things; for I voluntarily make myself a slave to whatever I love, and therefore nothing is to be loved except God himself, or something else for the sake of God. Hence Ambrose says: "Both Evangelists placed this beatitude first; for it is first in order, and a kind of parent and source of the virtues; because whoever has despised worldly things will deserve eternal ones." No one can attain the merit of the heavenly kingdom if, possessed by a desire for the world, they have no capacity to rise above it. It is similar regarding the second understanding, because humility is opposed to the beginning of all vices—namely, pride, which holds the chief place among them. Hence Augustine says: "Rightly are the poor in spirit understood here as the humble and those who fear God, that is, those who do not have an inflated spirit." And it was necessary that the beatitude begin nowhere else. Thus, one arrives at the highest wisdom: for the fear of the Lord is the beginning of wisdom; since, on the contrary, pride is described as the beginning of all sin. Chrysostom says: "Just as other vices drag people down to the depths, especially pride, so virtues lift them to heaven, especially humility." That is his view; therefore, let the greedy and the proud desire and love the kingdoms of this world, but let the blessed—the poor in spirit, that is, those poor in spiritual will or in their own estimation—know that the kingdom of heaven is theirs, now in hope, and in the future, it will be in reality. And the reward rightly corresponds to the merit, so that abundance and exaltation may follow upon poverty and humiliation. For in the kingdom, we understand a total sufficiency and excellence, which is rightly promised in heaven to those who have despised such things on earth. The second beatitude: meekness. Next follows the second: "Blessed are the meek, for they will inherit the earth." Meekness follows poverty, for the person who is poor is often provoked by injuries, and therefore it is necessary that they be meek or gentle—which are the same in reality, though they differ in name. For the meek person is one who does not offend others; the gentle person is one who endures those who offend them. Hence, the gentle person is so called as if "accustomed to the hand," for whom it is easy to endure and not return evil for evil; the meek person, however, is one who is not disturbed by any flare-up of the spirit, but perseveres steadily in the goodness of the soul. And according to this, one is called meek in affection, and gentle in effect. The meek are truly those who are gentle, modest, and humble, simple in faith, and patient under every injury, feeling no bitterness of soul. They don't think of doing evil when provoked, nor do they actually do it; they yield to injustices and don't resist evil, but overcome evil with good. And truly: Blessed are the meek, for they will inherit the earth—meaning a double inheritance: that of their own body, which they carry, and of paradise, which they seek. I say the earth of their own body, because the meek have mastery over themselves and aren't irascible, since they don't let their sensual nature rule their reason. Likewise, the earth of paradise: for the Lord possesses the meek quietly and peacefully in the land of the dying, and therefore, by the law of reciprocity, the meek will possess the Lord in the land of the living. And, according to the Gloss, because they possess themselves in the present, they will possess the inheritance of the Father in the future. As Augustine says: "You will truly possess the earth when you have clung to Him who made heaven and earth." For this is what it means to be meek: not to resist your God, so that in what you do well, He alone pleases you, and not you yourself. When you suffer wrongs justly, don't be displeased with God, but rather with yourself. It's no small thing to please God while being displeasing to yourself; but you'll be displeasing to Him if you're pleased with yourself—or so says Augustine. Let the ungentle quarrel and fight over earthly and temporary things; the blessed are the meek, for they will inherit the land of eternal beatitude, firmly and immovably. Fierce people stir up wars and disputes to follow their angry impulses, hoping to possess the land securely once their enemies are defeated; but for those who have completely calmed such angry impulses, a peaceful possession of the land of the living is promised, from which they cannot be driven by any adversary. For 'land' signifies a certain solidity and stability of an everlasting inheritance, where the soul, through good affection, rests as if in its own place, just as the body rests in the earth and is nourished by it; it is the rest and life of the saints. If, therefore, as Bede says, the kingdom of heaven is promised to the poor and the land to the meek, what is left for the proud and contentious but hell? Next comes the third: Blessed are those who mourn, for they will be comforted. This third beatitude follows the first and second naturally; for once a person has renounced the world through poverty and found peace of mind through gentleness, they are left to themselves. When they consider their own state, they find nothing in themselves or others but cause for mourning and tears, and so they begin to mourn. We should mourn, however, not because of temporal losses, but because of spiritual harm. And truly blessed are those who mourn, for God will comfort them by wiping every tear from their eyes. Bernard says: "A blessed tear is one that deserves to be wiped away by the hand of the merciful Lord." And as Maximus says: "Tears don't ask for mercy, yet they deserve it; they don't speak their cause, yet they obtain mercy. Words sometimes fail to express the whole matter, but a tear reveals the entire affection." Those who mourn will be comforted, both here and in the future. In this life, penitents receive spiritual consolation through the comforting Holy Spirit, who is called the Paraclete, which means the Comforter. They will also be comforted in the future when they are led to glory, where they will obtain joy and gladness, because, according to Chrysostom, the Lord compensates for such mourning with the consolation of eternal joy. As Chrysostom says: "We must mourn, and truly mourn, for this present life, in which we see such a mass of evils and such shameful acts piling up every day; if you were to consider them one by one, you would never be able to hold back your tears." For if an outsider were to arrive and see the disorder of our life and the way we ignore Christ’s commands, he would judge us to be enemies and opponents of those commands, as if we had made it our goal to act in every way contrary to what He commanded." It should be known that there are five causes for mourning: two concern guilt—namely, our own and another's; two concern punishment—namely, the present and the eternal; and the fifth concerns the heavenly glory. We must mourn in this life: first, for our own sins and miseries; second, for the sins and miseries of others; third, for the state of our present misery; and fourth... ...for the danger and uncertainty of eternal punishment; and fifth, for the delay of glory. And so: "Blessed are those who mourn," that is, in the present, "for they will be comforted" fully in the future, against the five aforementioned causes of mourning: against the first, through the remission of sins; against the second, through the salvation of good neighbors and the condemnation of the wicked; against the third, through liberation from this exile; against the fourth, through escape from future punishment; and against the fifth, through the attainment of glory. And then they can say with the Psalmist: "According to the multitude of my sorrows in my heart, your consolations have gladdened my soul." Gregory agrees with this sentiment, saying: "There are four qualities by which the soul of a just person is vehemently afflicted in compunction: when he remembers his own evils, considering where he has been; or when he fears the judgment of God and, questioning himself, thinks about where he will be; or when he carefully observes the evils of this present life and sorrowfully considers where he is; or when he contemplates the goods of the heavenly homeland, and because he does not yet possess them, he mourns, seeing where he is not." Let the vain, therefore, rejoice in this world; but blessed are those who mourn, for they will be comforted in heaven. It is fitting that eternal consolation is promised and prepared for those who mourn, so that those who have been sad in the present may rejoice in the future, and by losing temporal joy, they may be filled with the eternal. Next comes the fourth: Blessed are those who hunger and thirst for justice, for they will be satisfied. This fourth beatitude follows the previous three for a good reason. Once you've turned away from worldly things, disciplined your habits, and mourned your failings, you're finally able to hunger and thirst for justice—something you couldn't do before. As Ambrose says, a person suffering from a serious illness has no appetite. The first three truly rescue us from a wicked age: poverty casts off riches, gentleness ignores insults, and mourning washes away sins; but the ones that follow lift us up to heaven. The first of these isn't so much justice itself as it is the hunger or desire for it, because in this life we can't possess perfect justice, but we can hunger for it. Hence it says: Blessed are those who hunger and thirst for justice—that is, those who seek it with every desire and with great intensity, like someone who is hungry and thirsty; it instructs us, according to Bede, that we should never think we are just enough, but should always burn with a daily progress in justice. Jerome says, 'It isn't enough for us to want justice unless we suffer a hunger for it, so that we never consider ourselves just enough, but understand that we must always hunger for the works of justice.' And justice is understood here as the general virtue toward everyone, by which we turn away from evil and do good, according to which a person is generally called just through their practice; for, according to Chrysostom, the one who desires to live according to God's justice hungers for justice; we ought to seek this justice and uprightness of life not only in ourselves, but also in everyone else. This is the justice that gives everyone their due: to God, to our neighbor, and to ourselves. Toward God, three things: honor to the Creator, love to the Redeemer, and fear to the Judge. Toward your neighbor, three things: obedience to those above you, harmony with your equals, and kindness to those below you. Toward yourself, three things: purity for your heart, a guard for your tongue, and discipline for your body. And truly: "Blessed are those who hunger and thirst for righteousness, for they will be satisfied," so that those who earn it through the hunger and thirst of righteousness may be rewarded with the fullness of glory, and the effort they endured in earning it may be refreshed by the reward in its completion. This satisfaction will be given in the blessed life, of which the Psalmist says: "I will be satisfied when your glory appears." It is also given in the present, because just as greed thirsts for and hungers after what belongs to others, so one who is satisfied through righteousness is content with what is his own and doesn't crave what belongs to others. Not only those who perform righteousness or the work of righteousness are blessed, but also those who hunger and thirst for it—that is, those who long to do it. Even if they can't do what they desire, they are still blessed, because they do what they desire as much as it is in them to do; and these, indeed, will be satisfied when all their desires are fulfilled. Hence Augustine says: "Whoever perfectly knows and perfectly loves righteousness is already righteous, even if there is no outward necessity to act according to it through the members of the body." Let others, then, desire vain things that will never be able to satisfy them; but blessed are those who hunger and thirst for righteousness, for they will be satisfied—here in part, but fully in the future. Then follows the fifth: Blessed are the merciful, for they will receive mercy. Mercy is rightly placed after justice because one ought not to exist without the other, but rather each should temper the other; for mercy without justice descends into dissolution, while justice without mercy descends into cruelty; they walk together according to equity. Mercy is, however, a misery of the heart over evil; hence they are called merciful, as if they have a miserable heart, because they consider another's misery as their own and grieve over another's evil as if it were their own. Mercy means forgiving injuries received, putting away all rancor and hatred, and giving whatever spiritual and bodily aid one can. There is, however, an order to showing mercy: first, it should be directed toward one's own evil, according to that saying in Ecclesiasticus: 'Have mercy on your own soul, pleasing God'; then toward the evil of one's neighbor, by condescending to their failings, the end of which is to die for another. By the example of Christ, who out of mercy gave himself to death for us. There is, therefore, a first mercy toward oneself through penance; a second, fraternal mercy toward one's neighbor through beneficence; and there is a third, filial mercy toward God through compassion; but, alas! because they feel no compassion for the contrition of Joseph. The first [level] attains mercy in the remission of all guilt; the second attains mercy in the reduction of punishment and the multiplication of intercessors—for whoever reduces another's punishment earns a reduction of his own; the third attains mercy in the acquisition of glory, because, according to the Apostle, we suffer together so that we may also be glorified together. But, as Ambrose says, whoever shows compassion does not do so perfunctorily, but so that he may fill up the tribulations of Christ in his own body, just as Paul also did. Therefore, we must diligently persist in mercy, because we need God's mercy in all things. This virtue is so great that it is attributed to God before all others, as if it were His own. Hence it is said: God, whose nature it is always to have mercy and to spare. He will reproach the reprobate for having denied this, and He will commend it to the just for having practiced it. Works of mercy will especially help those who have performed them on the day of judgment, because, as James says: Judgment will be without mercy to the one who has shown no mercy. Hence Augustine says that those who help the miserable are blessed, because it will be repaid to them in such a way that they will be freed from misery; act and it will be done; act with another so that it may be done with you; whatever you do with your petitioner, may God do the same with His. Hence also Hilary: God delights so much in our benevolence toward everyone that He has reserved His mercy only for the merciful. Hence also Chrysostom: The Lord of mercies calls the merciful blessed, showing that none of us can earn mercy unless he himself has been merciful. And again: It seems to be an equal retribution, but it is actually much greater: for human mercy and divine mercy are not equal. Let tyrants rage with all their cruelties; they will perish without mercy, but the merciful are blessed, for they will obtain mercy: in the future, where they will be lifted up from every misery of guilt and punishment; and in this life, where their guilt is forgiven, grace is poured out, temporal needs are met, and they are lifted up from manifold misery, as their own state allows and as it seems best for their spiritual salvation. The sixth beatitude: purity of heart. Next follows the sixth: Blessed are the pure in heart, for they will see God. This sixth beatitude is rightly placed in the sixth position, because through it, man is restored to the image of God, which is capable of knowing and loving God himself—the image that man lost on the sixth day when he was created, and recovered in the sixth age. And purity of heart is rightly placed after mercy, because, according to Ambrose, he who shows mercy loses that mercy if he doesn't show it with a pure heart; for if he seeks his own boastfulness, there is no fruit in it. He says, therefore: Blessed are the pure in heart—he doesn't say 'pure on the surface,' like hypocrites who clean only what is on the outside; nor 'pure in body' only, like worldly rich people who are concerned with the cleanliness of the body; but 'pure in heart,' those whom no conscience of sin accuses, who turn away from any evil and do all the good they can, with a good end and a right intention. And truly, they are blessed with a pure heart in this way, for they themselves will see God, because purity unites one most fully to the highest Beatitude, and God cannot be seen except with a pure heart. That heart is pure which no conscience of any sin accuses; it is a holy temple of God, from which evil thoughts do not proceed. For if the heart is clean from wicked thoughts, the whole person will be clean from iniquities; for that is where sins arise, that is where they fix their roots, and if they are cut away there, there is nowhere for them to grow. God is, after all, spirit; and for that reason, He can be seen only with the eye of the heart and the mind, not with the eye of the flesh. And just as the eye of the flesh must be pure and clean to see the sun, so the eye of the heart must be far more pure to see God, who dwells in unapproachable light; for in Him our every sufficiency is fulfilled, and the end of all our desires is found—a vision owed only to those who are pure in heart. As Augustine says: 'This is the end of our love; whatever we do well, whatever we strive for in a praiseworthy way, whatever we desire without blame—when it comes to the vision of God, we will seek nothing more.' We want to see God; but look at what was said: 'Blessed are the pure in heart, for they will see God.' Prepare yourself so that you may see: for you are not permitted to see with a heart that is not pure, because He is not seen except by a pure heart. Hence Ambrose also says: 'Cleanse your heart; cast out all polluted thoughts from your heart, so that there may be nothing by which your affection is defiled.' Let there be a simple mind and pure sincerity; the Lord deigns to reveal Himself to such people once the filth of the body has been laid aside, as Ambrose says. Those who are impure in heart, who are still in the filth of sin, let them remain filthy; but blessed are the pure in heart, for they will see God—in the present through faith, and in the future through vision; in the present more familiarly, and in the future more gloriously. Here, depending on how much someone has freed himself from evil and done good, he sees God either less or more; and there, the greater the purity, the more powerful and clear the vision. The seventh beatitude: the love of peace. Next comes the seventh: "Blessed are the peacemakers, for they will be called children of God." The beatitude of peace is placed seventh because, on the Sabbath of the seventh age, peace will be fully given to those who possess the aforementioned beatitudes. Peace rightly follows purity because it is aimed at a level of peace that has been purified, and peace is nurtured only in a good will. Thus, Ambrose says: "When you have emptied your inner self of every stain of sin, you begin peace within yourself, so that you may then bring peace to others." It says, therefore: "Blessed are the peacemakers," and it doesn’t say "peaceful in spirit," because that belongs to the second beatitude, which is meekness. Instead, it says "peacemakers," meaning those who first create peace within themselves and forcefully expel any perverse thoughts, words, or actions, and who do not allow any disturbance to exist within the kingdom of their own rule. And if any adversity comes their way, they still maintain their peace and judge all things with the tranquility of their own heart. Moreover, they don’t just keep peace within themselves, but they also guide other discordant people back to the unity of peace, and they are always vigilant in making, reforming, and preserving peace, whether in themselves or in others. However, five things are contrary to peace: wars, quarrels, tumults, restlessness, and annoyances. . Peacemakers, therefore, devote themselves to calming wars, settling disputes, quieting tumults, soothing unrest, and mitigating troubles. These are the duties of a child of God, who, being peaceful in himself, has restored peace in others; and that is why it is well said of the peacemakers: "They will be called children of God." Peacemakers are also called those who are joined to God—the supreme Good—entirely and even by the affection of their minds, and who therefore seek nothing else outside of Him, but are quieted and pacified in Him. They deserve to be called children of God because being a child of God implies an assimilation to Him; and it is proper to God Himself to enjoy Himself and to be quieted in Himself. We must, therefore, be peacemakers so that we may truly deserve to have within us the God of peace Himself, of whom it is written: "His place has been made in peace." Augustine says: "The peacemakers are those within themselves who, by laying out and subjecting all the movements of their soul to reason—that is, to the mind and spirit—and by having tamed their carnal desires, become the kingdom of God." In Him, all things are so ordered that what is chief and excellent in man may rule, while the things we share with the beasts do not resist. That very thing which excels in man—that is, the mind and reason—is subjected to the higher power, which is the Truth Himself, the only-begotten Son of God. For you cannot rule over lower things unless you subject yourself to the higher. And this is the peace that is given on earth to people of good will; this is the life of the perfected and wise person. Augustine says of this: "Let the discordant quarrel, imitating their father the devil; but the blessed peacemakers, keeping peace first within themselves and then with others—that is, internal and brotherly peace—will be called children of God and true imitators of Him in the peace above." They have, in fact, the likeness of God the Father, because God is peace and supreme rest, and He disposes all things with tranquility.
The Woes of the Worldly
The Lord contrasts the blessedness of the righteous with the woes awaiting those who seek their consolation in worldly riches, laughter, and human praise.
Next comes the eighth: "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." According to Chrysostom, after establishing the beatitude of the peacemakers—so that no one would assume it's always good to seek peace for oneself—he adds: "Blessed are those who are persecuted for righteousness' sake." This beatitude also perfects a person for suffering well, just as the previous ones perfect a person for acting well; for just as it belongs to virtue to act well, so it also belongs to virtue to suffer well. So, after the preceding beatitudes, which consist in the perfection of action, follows this one, which consists in the perfection of suffering. For just as the beatitude of the homeland is distinguished by the golden crown and the aureole, so is the beatitude of the way, which is a kind of image and likeness of that one; for the preceding ones correspond to the reward of the golden crown, but this one to the reward of the aureole, which is understood here by the kingdom. For, according to Jerome, this one ends in martyrdom. He says, therefore: "Blessed," meaning not only those who act well, but also those who suffer persecution—that is, patiently, and not because of their own crimes and sins, but for righteousness' sake, meaning legal righteousness, which includes every virtue; that is, according to Chrysostom, for the sake of truth, piety, and the defense of others; for we are accustomed to use "righteousness" to mean every virtue of the soul. And they are truly blessed in hope, and will be beatified in reality, for theirs is the kingdom of heaven, both regarding the golden crown and the aureole. But would I expose myself to death for the liberty of the Church? Yes, and for other things that are spiritual; not for the Church's lands, revenues, or similar things. Often, we oppose others for these things, led more by greed than by righteousness. Addressing a question of this kind, Ambrose says: "If the Emperor asks me for what is mine—that is, my land, my silver, and things of that sort—know that I won't resist, even though all that is mine belongs to the poor; but those things that are divine are not subject to imperial power." "If you seek my patrimony, you invade it; if you seek my body, I will meet you. If you wish to drag me into chains, if you wish to drag me to death, it is my will: I will not protect myself by surrounding myself with the people, nor will I cling to the altars begging for my life, but I will be sacrificed for the altars and for the spiritual things that pertain to them." So says Ambrose. This eighth beatitude is the completion of the others and the sum of all crowns; for when a person is perfect in the rest, they are finally found worthy and fit to endure adversity. Hence Chrysostom says: 'Therefore, from the first to the next, making a way for the commandment, he has woven for us a kind of golden series and chain.' For when someone is humble, they will consequently be gentle; whoever is gentle will also mourn their sins; whoever truly mourns their sins hungers and thirsts for justice; whoever is just is also merciful; whoever is merciful and just is likewise compunctious and pure of heart; whoever is truly such will also surely be a peacemaker; furthermore, whoever has accomplished these things will undoubtedly be prepared for dangers, and will not be terrified by any insults at all, nor if they suffer evils for my sake. Chrysostom says: 'Therefore, whoever has the aforementioned virtues is blessed; but much more blessed is the one who does not fear to keep these virtues amidst adversity.' The seven perfect, but the eighth clarifies and demonstrates what is perfect. For patience has a perfect work, so that others may be perfected through this step, starting again as if from the head. Hence the eighth returns to the head, or to the beginning—that is, to the first beatitude—testing and purging it if it has any leaven mixed in. For blessed are the poor, if they suffer persecution for the sake of justice. It also returns to the second, testing and purging it: for blessed are the meek, if they suffer persecution for the sake of justice. In this way, by referring back to all of them, it returns again, as it were, to test, purify, and complete them. It must, therefore, be applied to all the preceding ones so that the beatitudes may be proven. A scorpion stays quiet and keeps its sting hidden when it isn't stepped on, but as soon as it's touched, it immediately reveals its poison and strikes. It’s the same with someone lacking virtue: when stung by a harsh word or an injury, they immediately act like a serpent. Armed with anger, hatred, insults, and impatience, they lash out and attack the one who hurt them; in this, they are tested and revealed to be an empty vessel. On the contrary, when the saints are struck on one cheek, they offer the other; they love their enemies and pray for those who persecute them. Bernard said that just as stars shine at night but aren't visible by day, virtues that aren't apparent in times of prosperity shine forth in adversity. Therefore, according to this, the eighth beatitude doesn't seem to be a beatitude in its own right, distinct from the others, but rather an illumination and confirmation of those that came before. It is placed in the eighth position, however, because it signifies the general resurrection—the eighth age—which is also designated by the octaves of the saints. This is compared to circumcision and the eighth day of the resurrection, because through it we are circumcised within; if any leaven remains in us, it's taken away, and we're brought to completion in every perfection and testing of the virtues. For just as we'll be changed and perfected in glory on the eighth day of the resurrection, so too are we changed and perfected through this, here in merit and grace. The same reward applies to it as to the first—namely, the kingdom of heaven—for those who suffer the most persecution in the world are those held in contempt, and such people are, in the highest degree, the poor in spirit who are already by many... ...mocked. They also align closely in merit, for voluntary poverty is a kind of martyrdom; in both cases, one must conquer the soul regarding the things of this world that are to be cast aside. In the kingdom, two things are also included: riches and dominion. The kingdom is therefore promised to the poor regarding riches, because those who renounce temporal riches for Christ's sake will rejoice in eternal ones in the future; it is promised to those who suffer regarding the Lord, because those who are oppressed here for Christ's sake will rule over their oppressors in the future with Christ. It may also be said that the reward is not the same in both cases, because there, by 'kingdom,' the reward of the 'aureola' is understood, while here, the reward of the 'aureola' is meant. However, this one reward, which is the kingdom of heaven, exists in the others as well, but is named differently. Hence Chrysostom says: 'Even if you don't hear the kingdom promised through each individual beatitude, don't be sad; for although he calls the rewards themselves by different names, he nonetheless brings them all back to the one kingdom of heaven. For he designates nothing else at all through all these things except the heavenly kingdom.' So says Chrysostom. Therefore, as you hear these things, let everyone examine whether they find themselves in any of these beatitudes; and if you find yourself in one, be assured that you will be blessed, for the Truth says so, and the Truth cannot lie. After this general statement, he adds a specific exhortation, turning his words toward the Apostles and foretelling a threefold persecution for them—in heart, in speech, and in deed—by saying: "Blessed are you when people insult you out of hatred, and when they hate you from the heart," regarding the first; "and when they persecute you and separate you," excluding you from their synagogues and their Communion as if you were unclean and a burden to look upon, regarding the third; "and when they say every evil against you," that is, all kinds of malicious words by which they damage your reputation, and when they reproach you, speaking insults and abuse to you, and cast out your name—that is, the name of Christian—as if it were something evil, cursing it, slandering it, and desiring to extinguish it, regarding the second. This doesn't mean anyone should seek these things out, but that because of the fear of them, one must not abandon the truth of life, of justice, and of doctrine. Just as the persecution is threefold—in heart, in speech, and in deed—and this third is also threefold—in the loss of worldly goods, in the persecution of friends, and in the affliction and injury of one's own body—so too is the patience threefold, which patiently endures the hatred of the heart, the insulting words of the mouth, and the physical persecution of the deed, by forgiving every injury, by sympathizing with the neighbor's sin, and by praying that they might be converted from their evil way, so their sin may be wiped away. This threefold enemy attacks the Church of God, against whom she opposes a threefold patience. Christ specifically to the Apostles. Up to this point, he has spoken to everyone generally and without distinction; here, however, he directs his words specifically to the Apostles, although these things also apply to others, foretelling especially how much they would suffer for his name and showing that this is their own particular lot above all others. Because they were in need of special encouragement due to the greater difficulty, he turns to them to embolden those whom he was about to send out like lambs among wolves. Hence Bede says: "Our own circumstances are not like this, but rather those of the ones who went away rejoicing from the presence of the council, because they were considered worthy to suffer insult for the name of Jesus." But because not every persecution brings blessedness, but only that which is received joyfully for the sake of justice—which is Christ, the Son of the Virgin—he therefore adds: "falsely," and "for my sake," or "for the sake of the Son of Man." For in order for the endurance of persecution to make one blessed, it is required that it be brought upon us falsely and wrongly, or unjustly, and for the sake of Christ, in which the sadness of persecution will be turned into joy when God renders to his saints the reward of their labors. Otherwise, you aren't blessed but miserable; you don't have a reward from it, but rather an accumulation of your own misery. Augustine says: "If you endure because you have sinned, you endure for your own sake, not for God's." But if you endure because you have kept the commandments of God, you truly endure for God's sake, and the reward remains with you forever—a reward felt in the hearts of those who suffer, those who can already say: 'We boast in our tribulations.' For it isn't fruitful just to suffer these things; it is fruitful to endure them for the name of Christ, not only with a calm spirit but even with exultation. But he lifts them up with the hope of an abundant reward. From this he concludes by adding the reward, and in doing so, he draws them toward suffering. For as Jerome says, any work becomes light when its reward is considered, and through the hope of a reward, the labor is made easier. "Rejoice," he says—that is, inwardly in the heart—"and exult"—that is, outwardly in the body; in other words, show your joy on the outside, both for the sake of the virtue of patience and for the sake of the hope of reward and glory. For your reward is not only great and like that of others, but abundant, and it is far beyond what is deserved in heaven. For there is a great reward in heaven, and a great reward for those who suffer on earth for the sake of justice. This reward is great, abundant, precious, and everlasting. It is so great that it cannot be grasped, so abundant that it cannot be counted, so precious that it cannot be valued, and so everlasting that it cannot come to an end. This reward is all the richer the more devoutly faith responds with joy and exultation in the midst of tribulations. God doesn't reward the quantity of our labors or the number of our works as much as the quality and the nature of the root from which they spring and are endured. He does not look at how much is given, but from how much it comes; for He preferred the widow’s small coin to the half of Zacchaeus’s wealth. Those who rejoice in spiritual goods feel this reward, as Augustine says; yet they will be perfected in every way when this mortal body puts on immortality—but we, alas! we are deceived in many things. When the world smiles on us and the crowd praises us, we rejoice and exult, when we should really be weeping and grieving; for prosperity is more dangerous than adversity, and praise is more dangerous than criticism. Let us rejoice and exult, then, with the Apostles, to whom a healthy joy and a healthy exultation is shown, since it is declared to them that they must rejoice and exult in insults and persecutions. That is why Jerome says: 'I don't know who among us can manage this—to have our reputation torn by insults and still rejoice in the Lord.' Anyone who chases after empty glory cannot do this. We ought, therefore, to rejoice and exult, so that a reward may be prepared for us in heaven. We read this elegantly written in a certain book: 'Do not seek glory, and you won't grieve when you are without it.' Chrysostom also says: 'The more someone rejoices in the praises of men, the more he grieves at their criticism.' But he who desires glory in heaven does not fear insults on earth. Seneca says, "You're never happy if you aren't yet mocked by the crowd." If you want to be blessed, first learn to despise being despised. If you want to be blessed and you're a person of good faith, let yourself be seen as a fool; let others despise you. Whoever wants to insult or injure you, you won't suffer anything, provided virtue is with you. Seneca says this. Not only does he provoke them to patience with a reward, but also with an example, and he tempers the harshness of their trials. By strengthening them with the example of the Prophets and persuading them to endure, he provides them with consolation through the fellowship of those who endured various afflictions before them, saying: 'For they cruelly, repeatedly, and incessantly persecuted the true Prophets, like Jeremiah, Isaiah, and others who were before you, because they suffered persecution for the sake of truth,' and in this way they give you an example and the courage to endure. It's as if he's saying: Don't be surprised if you suffer, because it's nothing new or unusual. Let their example teach you if their blessedness and joy delight you; let their example invite you, so that you don't fail out of fear for the truth for which they themselves suffered, even when they had no such example to encourage them. In this way, it's customary to show elephants the blood of grapes and mulberries to sharpen them for battle. Similarly, the example of Christ and the martyrs is set before us to strengthen us in the tribulation of persecutions. And so, considering the reward of glory set before us, we must be ready with devoted faith for every endurance of suffering, so that we may be found worthy to become partners in the glory of the Prophets and Apostles. No one should abandon the truth for fear of persecution; rather, where Christ is the cause, you should welcome it. For as the Apostle says: "All who want to live a godly life in Christ Jesus will suffer persecution." If, therefore, you suffer persecution, take it as a sign of good, because you are living a godly life in Christ. For if you do not suffer persecution, you do not want to live a godly life in Christ. Hence Ambrose says: "And perhaps when we do not suffer persecutions, we are held as condemned, because we do not want to live a godly life in Christ. For since it is a settled judgment that all who want to live a godly life in Christ Jesus will suffer persecutions, it seems that he who does not suffer persecutions is cast aside, because he does not have a godly intention in Christ." Battles follow the devotion of faith—or so says Ambrose. But someone might say: "No one can reach beatitude through persecution now, because everything is currently at peace, and the holy Church suffers adversity almost nowhere." To this, we must say that temptations and persecutions are everywhere, because daily in the inner life of the holy Church, Cain persecutes Abel, Ishmael persecutes Isaac, and Esau persecutes Jacob—that is, the ungodly persecute the just. And if someone doesn't suffer persecution from outsiders, they still suffer it from false brothers. For everyone who wants to live a godly life in Christ will face persecution; if someone doesn't suffer it from the outside, they'll still suffer it from within, and from spiritual wickedness. And because persecutions never cease, we need patience to receive the promised rewards. But woe to those who lose their patience, because they also lose the crown of patience. Therefore, let's not grumble if we are troubled in small things, because we are being well-prepared in many things. Regarding the eight beatitudes that Matthew lists, Luke lists only four. But according to Ambrose, the four are contained within the eight, and the eight are contained within the four. For meekness and peace are linked to patience; purity of heart to poverty of spirit; and mercy to the hunger for justice. And because the Lord has called people above to virtues and faith by promising rewards, he consequently deters them from crimes and sins by announcing future punishments, saying: 'Woe'—that is, eternal pain—'to you who are rich, though not to all of you, but to those who have your consolation here, which you have sought for yourselves, abusing your riches for the pleasure of this life.' It’s as if he were saying: You don’t have my favor, neither now nor in the future. He calls those rich who spend their days in worldly goods, because it’s not so much the wealth itself as the love and misuse of wealth that is the fault. Since the kingdom of heaven is said above to belong to the poor, it appears by contrast that anyone who seeks consolation in temporal things—which ought to be not a source of comfort or pleasure, but a remedy and relief against the necessary miseries of time—alienates himself from this kingdom, and will hear from the just Judge: 'My child, remember that you received your good things in your life.' As Ambrose says: 'Those who have had the consolation of the present life have lost the reward of the eternal one.' Woe to you who are full now, spending your time in the present in gluttony, drunkenness, and living in luxury, for you will hunger in the future—not specifically for lack of food, but generally for the lack of all good. Just as the rich man who feasted sumptuously every day, living in luxury, suffered a terrible hunger when he begged for a drop of water from the finger of Lazarus, whom he had despised. The gluttonous will be worn down by the strictest fasting in their punishment, so that the penalty may be contrary to their fault—namely, their gluttony. Just as opposites will therefore be punished by opposites in their penalty, so opposites ought to be cured by opposites in penance. Where Bede says: 'If those who always hunger for the works of justice are blessed, then on the contrary, those are to be considered unhappy who, pleasing themselves in their desires, suffer no hunger for the good, thinking themselves blessed enough if they are not deprived of their own will for a time.' Woe to you who laugh now with unruly laughter, and who rejoice and act wantonly with vain joy, for you will weep with interior sorrow and wail with exterior pain. Or rather, you will weep for the lack of all good, and you will wail for the presence of all evil in everlasting fires, where there will be weeping and gnashing of teeth; for if those who weep are blessed and will be comforted, then those who laugh, as miserable people, will deservedly be tormented. As Solomon says: "Laughter is mingled with sorrow, and the end of joy is grief." Basil says: "Since the Lord now rebukes those who laugh, it is clear that for the faithful there is never a time for laughter, especially in the midst of so many who are dying in sin, for whom we ought to weep." And Chrysostom says: "Tell me, why do you tremble and fall away, you who must stand before a terrible judgment and give an account for everything done here?" Woe to you when people speak well of you—that is, by flattering, praising, and exalting you with applause—nourishing you in your evils so that you become blind, not knowing yourselves, nor heeding that word of the Apostle: "If I were still pleasing people, I would not be a servant of Christ." In this way, their fathers acted toward the false prophets, blessing those prophets who, to capture the favor of the crowd and to gain the applause of the people, prophesied falsely from their own heart, not from the Spirit and mouth of the Lord. And this is what the Psalmist laments: "For the sinner is praised in the desires of his soul, and he who does wrong is blessed." But woe also to those who praise in this way, because the tongue of the flatterer does more harm than the sword of the persecutor. For whoever flatters those who do evil places a pillow under the head of the sleeper, so that, propped up by praises, he may rest in his evils. If those who are hated and cursed by others are blessed, then it follows that those who are flattered and praised by others must be considered miserable. It’s a clear sign of God’s anger and judgment when a sinner isn't corrected but instead receives flattery, as if they’d done something good; for by that very flattery, they’re nourished in their fault and encouraged all the more toward punishment. Luke presents these sayings so that the truth of the four beatitudes he previously mentioned might shine more clearly through the contrast of this condemnation.
A Prayer for Grace
A concluding prayer asking for the grace to live out the beatitudes and attain the promised eternal reward.
PRAYER: Lord Jesus Christ, who ascended the mountain with your disciples to teach the higher peaks of virtue, and who there taught the beatitudes and sublime virtues and promised rewards fitting for each, grant to me, in my fragility, that by hearing your voice I may strive to earn merit through the exercise of virtue, so that, by your mercy, I may attain the reward. Grant that, by considering the reward, I may not refuse the work that earns it, but that the hope of eternal salvation may soften in me the pain of present discipline and kindle my soul toward the clarity of the work. Make me, a miserable person, blessed now with the beatitude of the journey through grace, and finally blessed with the beatitude of the homeland through glory. Amen.
Read the original Latin
Post haec Dominus Jesus fecit sermonem pulcherrimum et copiosum, quem, ut dicit Angustinus, si quis pie sobrieque consideraverit , inveniet in eo, quantum ad mores optimos pertinet, perfectura vitae Christianae modum, et istum sermonem omnibus praeceptis^ quibus Christiana vita informatur, esse perfectum. Hunc sermonem Matthaeus et Lucas varie narrant, et ob id, quidam dicunt Dominum prius sermonem fe^isse discipulis tantum in supercilio montis sedendo, per modum doctoris, et hunc narrat Matthaeus; et post in latere montis communiter turbis et discipulis alium similem stando, per modum praedicatoris, et hunc narrat Lucas. Alii vero dicunt Dominum primo sedisse cum discipulis in supercilio montis, et electis XII, descendisse ad aliquam planitiem in latere montisejusdem; et ibi unum sermonem simul cum turbis et discipulis habuisse, quem uterque Evangelista narrat diversimode, eadem tamen rei veritate. Sed primum convenientius tenetur et veritati magis consentire videtur. Et ex hoc inolevit consuetudo in Ecclesia, quod quando fit sermo turbis et secularibus, stat praedicator, ut invitans ad pugnam et opera^ tionem; quando clericis et religios», sedet, ut invitans ad quietem et contemplationem.
Proponit autem Dominus Jesus in principio sui sermonis octo beatitudines seu virtutes, et subnectit praemia singulis beatitudinibus seu virtutibus correspondentia. Unde ponitur ibi aliquid per modum meriti : puta, beati^ etc, et aliqua per modum praemii : puta, quoniam, etc. Primum enim pertinet ad beatitudinem meriti; secundum vero ad beatitudinem praemii. Sed qui desiderat consequi praemium, studeat primo habere meritum. Unde Augustinus : « Nemo quippe invcniri potest, qui beatus esse nolit. Sed o si homines quomodo desiderant mercedem, sic opus mercedis non recusarent! Quis non alacriter currat, cum ei dicitur beatus eris ? Libenter audiat , et cum dicitur si haec feceris ?
Non recusetur certamen, si diiigitur praemium ; et accendatur animus ad alacritatem operis, commendatione mercedis : y> haec AugU" stinus, Beatitudo quippe dicitur dupliciter. Uno modo in spe, sicut habetur in via; alio modo in re, sicut habetur in patria. Beati sunt ergo excellentes in virtute, beatitudine viae per gratiam, beatificandi beatitudine patriae per gloriam. Vel, secundum Augusiinum, non inde beati sunt, quia pauperes spiritu; sed quoniam ipsorum est regnum ecelorum : et ita de aliis suo modo.
Ei aperiens os suum docebat eos, dicens : Beati pauperes spiritu, id est, voluntate et electione, non necessitate vel simulationej quoniam ipsorum est regnum ccelorum, quod est praemium correspondens merito eorum. Ubi sciendum quod paupertas spiritus sumitur hic, pro abstinentia ab amore mun• di, id cst, ab amore eorum quae in mundo sunt, et quae amator mundi complectitur : et sic est plenaria omnium delectabilium abdicatio , omnes delectationes quae sunt in divitiis, deliciis, et honoribus contemnens. Et ideo beatitudo ista potest intelligi dupliciter : uno modo pro contemptu divitiarum et carnalium voluptatum ; secundo, pro con. temptu sui et propriae excellentiae, ut etiam bonusse inutilem et ceteris reputet in feriorem. Contemptus autem divitiarum nascitur ex contemptu sui : qui enim veraciter et humiliter propter Deum se contemnit, temporalia, quae propter se sunt, faciliter etiam comtemnit ; nec magno pretio exteriora aestimat, qui se interius non curat. Sic ergo paupertas spiritus implicat virtutem voluntariae propter Christum egestatis, et etiam verae humilitatis. Et secundum utrumqiie intellectum haec beatitudo primum tenet locum. Secundum primum quidem intellectum, quia paupertas est prima perfectio volentium sequi Christum, et totius spiritualis sedificii fundamentum.
Non enim potest expedite sequi Christum paupertatis speculum, qui oneratus est rebus temporalibus. Nec est liber, sed servust qui animi afFectionem subjicit istis rebus transeuntibus; ejus enim rei quam afFectuose diligo , me servum sponte constituo ; et ideo nihil est amandum, nisi ipse Deus, vel aliud propter Deum. Unde Ambrosius : « Primum beatitudinem hanc uterqueEvangelista posuit : ordine enim prima est, et parens quaedam generatioque virtutum ; quia qui contempserit secularia, ipse merebitur sempiterna. Nec potest quisquam meritum regni coelestis adipisci, qui mundi cupiditate possessus emergendi non habet facultatem. Similiter quoad intellectum secundum, quia humilitas opponitur initio omnium vitiorum, scilicet superbiae, quae inter omnia vitia tenet principatum. » Unde Augustinus : « Recte hic intelliguntur pauperes spiritu, humiles et timentes Deum, id est, non habentes inflantem spiritum. Nec aliunde omnino incipere oportuit beatitudinem. Sic quidem pervenitur ad summam sapientiam : Initium enim sapientice timor Domini; quoniam et e contrario : Initium omnis peccati superbia describitur.
» Unde et Chrysosiomus : « Sicut cetera vitia deprimunt ad inferos, et maxime superbia ; sic vehunt virtutes ad coelum, maxime autem humilitas : » haec Chrysosto^ mus, Cupidi ergo et superbi appetant et diligant regna terrarum; beaii autem pauperes spiritu, id est, spirituali voluntate, vel sui reputatione, quoniam ipsorum est regnum ccelorum, nunc in spe, et in futuro erit in re. Et bene praemium merito respondet, ut indigentiae et humiliationi copiositas et exaltatio succedant. In regno enim intelligitur omnimodo sufficientia, et excellentia, quae bene promittitur in coelis talia contempsenint in eis , qui terris. 4 Secunda beatitudo : mansubtuDO. ~ Deinde sequitur secunda : Beati tnites, quoniam ipsi posside^ bunt terram, Post paupertatem sequitur mititas : qut enim pauper €st multis lacessitur injuriis , et ideo necessarium est quod sit mitis, vel mansuetus : quod idem est secundum rem, sed difFerunt nomine. Mitis enim est, qui alium non offendit ; mansuetus, qui se offendentes tolerat. Unde mansuetus dicitur, quasi manu assuetus, cui facile est sustinere, non malum pro malo reddere ; mitis vero, qui nulla animi accensione turbatur, sed jugiter in animi bonitate perseverat. Et secundum hoc, mitis dicitur in affectu ; mansuetus in effectu.
Mites ergo secundum rem sunt homines mansueti, modesti et humiles, in fide simplices et ad omnem injuriam patientes, qui nullam amaritudinem animi sentiunt, et cum. irritati fuerint, nec cogitant facere malum , nec faciunt, cedunt improbitatibus et non resistunt malo ; sed vincunt malum in bono. Et vere : Beati mites, quoniam ipsi possidebunt ten*am : scilicet duplicem , id est, corporis proprii, quam gerunt » et paradisi, quam quaerunt. Terramt inquam , corporis proprii : quia mites habent dominium sui, et non iracundi, quia non subjiciunt sensualitatem rationi. Item terram paradisi : mites enim quiete et pacifice possidet Dominus in terra morientium, et ideo lege vicissitudinis mites possidebunt Dominum in terra viventium. Et, secundum Glossam, quoniam seipsos in praesenti possident, hereditatem Patris in fiituro possidebunt. Ubi Augustinus : « Tunc vere possidebis terram, quando inhaeseris ei, qui fecit ccelum et terram. Hoc est enim esse mitem, non resistere Deo tuo; Sog ut in eo quod bene facis, ipse tib^ placeat, non tu tibi.
In eo autem quod mala juste pateris, ipse tibi non displiceat, sed tu tibi. Neque enim parum est, quia placebis e^, displicens tibi; displicebis autem ei, placens tibi : » haec Augustinus. Rixentur ergo immites, et dimicent pro terrenis et temporalibus rebus; beati autem mites, quoniam ipsi hereditate ac immobiliter et solide possidebunt terram aeternae beatitudinis. Ad hoc enim homines feroces movent bella et lites sequentes motus irascibiles, ut quasi securi possideant terram, devictis inimicis, et ideo illis qUi sunt totaliter quietati a motibus irascibilibus, bene promittitur possessio pacifica terrae viventium, de qua pelli non possunt ab adversariis. Significat enim terra, secundum ^ii^M5/i>ii/m, quamdam soliditatem et stabilitatem hereditatis perpetuae, ubi anima, per bonum affectum, tanquam in loco suo requiescit , sicut corpus in terra, et inde cibo suo alitur sicut corpus a [terra, Ipsa est requies et vita Sanctorum. Si ergo, ut dicit Beda, coelorum regnum pauperibus, et terra mitibus promittitur, quid superbis et contentiosis, nisi infernus, relinquetur ?
Deinde sequitur tertia : Beati qui lugent, quoniam ipsi consolabuntur, Haec tertia beatitudo recte primam sequftur et secundam ; post contemptum namque mundi per paupertatem, post quietem mentis , per mansuetudinem , yacans homo sibi , et considerans statum suum, nihil invenit, nec in se, nec in aliis, nisi materiam luctus et flebilem, et ideo incipit lugere. Esx autem lugendum non propter temporalia damna, sed propter spiritualia detrimenta. Et vere beati qui lugent, quoniam Deus eosconsolando omnem lacrymamaboculis eorum absterget. Uixde Bernardus : « Felix lacryma quK manu pii Domini meretur abstergi. » Et, ut dicit Maximus : a Lacrymae veniam non postulant, et tamen merentur; causam non dicunt, et tamen misericordiam consequuntur ; quia sermo interdum non totum profert negotium ; lacryma vero totum prodit affectum. Consolabuntur autem lugentes, et hic et in futuro. In prsesenti enim consolationes spirituales, consolante Spiritu Sancto, qui Paracletus, id est Consolator, dicitur, recipiunt poenitentes. Consolabuntur et in futuro, cum ad gloriam perducentur, ubi gaudium et Isctitiam obtinebunt, quia, secundum Chrysostomum , hujusmodi luctum Dominus perpetui gaudii consolatione compensat.
» Ut autem dicit idem Chrysostomus : a Lugendum est ct vere lugendum praesentis vitae tempus in quo tantam malorum labem, tantaque quotidie videmus flagitia cumulari, quae si velis considerare per singiila, nunquam te poteris a lacrymis temperare. Etenim si quis extrinsecus imdecunque adesset, et praeceptorum Christi ac nostrae conversationis perturbationem videret, inimicos nos esse et contrarios praeceptorum Christi judicaret, et quasi qui studium quoddam habuerimus, contraria in omnibus gerere quam ille mandavit : » haec Chrysostomus. 6 — Et sciendum quod quinque sunt causae luctus, quarum duae respiciunt culpam, scilicet propriam et alienam; du« pcenam, scilicet praesentem et aeternam; quinta gloriam coelestem. Lugendum est ergo in hac vita : primo, pro peccatis et miseriis propriis; secundo, pro peccalis et miseriis alienis; tertio, pro incolatu praesentis miseriae; quarto,. pro periculo et dubio poenae aeternm\ quinto, pro dilatione gloric £t ideo : Bcati qui lu^ent, sctlicet in praesenti , quoniam ipsi consolabuntur, plenarie in futuro, contra quinque luctus pnedictos : contra primum, de peccatoniim remissione; contra secundum, dc proximorum bonorum salutc et malorum condemnatione ; contra tertium, de hu)U8 ex^Hi liberatione; contni quartum, de evasione potnifr fiiturae; contra quintum, in gloriaeadeptione; et tunc potenmt dicere cum Psalniista : Secundum multitU' dinem dolorum meorum in corde meo, consolationes tuae loftificavB' rant animam meam, Huic sententiaeconcordat Gregorius qui dicit ; « Quatuor sunt qualitates quibus justi yiri anima in compunctione vehementer afiicitur : cum aut malonim suorum reminisdtur, con«-' derans ubi fuh; aut )udiciorum Dei sententiam metuens, et secum qtiaerens cogitat ubi erit; aut cum mala hujus vitae praesentis solerter attendens, moerens considerat ubi est; aut cum bona supemae patriae contemplaiur, quae quia nondum adipiscitur, lugens conspicit uH non est : » haec Gregorius, Gaudeant ergo vani in hoc mundo; beati autem qui lugent, qtnmiam ipsi consolabutttur in coelo. Congrue autem lugcntibus promittitur, et praeparatur aeterna consolatio, ut qui tristati sunt in praesenti, gaudeant in futuro, et temporalem amittentes laetitiam, perfhiantur aetema.
Deinde sequitur quarta : Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabmi' tur. Haec quarta beatitudo recte sequitur tres praedictas; qui enim mimdana contempsit, ac mores rDan> suetudine rexit, et defectus luxit, jam potest esurire et sitire justitiam, quod non prius poituit, quia, sccundum Ambrosium, aegcr cum in gravi morbo est, non esurit. Pri-^ 3a mae vero tres a seculo nequam eripiuat : paupertas enim divitias abjidty mansuetudo injurias non sentit, iuctus commissa diluit; quae vero sequuntur, ad ccelum erigunt. Quarum prima est non tam justitia, quam esuries sive desiderium justi(iae, quia in praesenti perfectam >ustitiam non possumus habere, sed possumus esurire. Unde dicit : Beati qui esuriunt et sitiunt justiiiam, id est, cum omni desiderio et vehementer, ad modum esurientis et sitientis, appetunt eam ; nos, secundum Bedam, instruens nunquam non satis justos aestimare debere, sed quotidiano justitiae semper ardere prc^ectu. Unde Hieronymus : « Non sufficit nobis velle justitiam, nisi justitiae patiamur famem, ut nunquam nos satis justos, sed semperesurire opera justitiae intelligamus. » Et accipitur hic justitia, secuudum quod est virtus generalis ad omnes, qua declinatur a malo et fit bonum, secundum quod homo ab ea generaliter justus dicitur per exercitium; quia, secundum Chry^ sostomum^ esurit justitiam, qui secundum Dei justitiam desiderat conversari; hanc justitiam et vitae rectitudinem, non solum in nobis, sed et in omnibus aliis appetere debemus. Et haec est justitia , quae tribuit unicuique quod suum est : Deo, proximo, et sibi.
Deo tria, scilicet : honorem Creatori, amorem Redemptori, timorem Judici. Proximo tria : obedientiam superiori, concordiam pari, beneficentiam inferiori. Sibi tria : munditiam cordi, custodiam ori, disciplinam carni. Et vere : Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur, ut qui per esuriem et sitim justitiae merentur, per saturitatem gloriae praemientur, et conatum, quem passi sunt in merendo, reficiat praemium in perficiendo. Quae saturitas reddetur in vita beata, de qua dicit Psalmista : Satiabor cum apparuerit gloria tua, In praesenti quoque redditur, quia sicut avaritia sitit aliena et esurit, sic per justitiam saturatus, contentus est suis, et aliena noa cupit. Non solum itaqus illi qui faciunt justitiam, seu justitiae opus, sed etiam qui eam esuriunt et sitiunt, id est, qui eam facere concupiscunt, etsi non possunt facere quod desiderant, tamen beati sunt, quia quantum in ipsis est faciunt quod desiderant ; et isti quidem saturabuntur, quando omnia eorum desideria complebuntur. Unde Augustinus : a Qui perfecte novit et perfecte amat justitiam, jam justus est, etiamsi nulla existat secundum eam forinsecus per membra corporis operandi necessitas. » Desiderent ergo alii vana, quae eos satiare noii poterunt ; beati autem qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur ; hic pro modulo, sed plenarie in futuro.
Deinde sequitur quinta : Beati misericordes, quoniam ipsi misericordiam consequentur. Post justitiam recte ponitur misericordia, quia una non debet esse sine alia, sed altera ab altera temperari ; nam misericordia sine justitia descendit ad dissolutionem ; justitia sine misericordia descendit ad crudelitatem; una cum alia incedit secundum aequitatem. Est autem misericordia miseria cordis super malo; unde dicuntur misericordes, quasi miserum cor habentes, quia alterius miseriam quasi suam reputant, et de malo alterius, quasi de suo, dolent. Misericordia est dimittere injurias illatas, ac omnem rancorem et odium , et dare quodcunque potest spirituale et corporale subsidium. Misericordiae autem exhibendae is est ordo, ut prius sit super malo proprio, secundum illud 3X2 Ecclesiastici : Miserere aniince tuce placens Deo; deinde $uper proximi malo, e)us defectibus condescendendo, cujus finis est pro alio mori. cxemplo Christi, qui pro nobis ex misericordia dedit se morti. Est igitur misericordia prin^a propria ad seipsum , per poenitentiam ; secunda fraterna ad proximum, p^ beneficeniiam ; est et tertia filialis ad Deum, per compassionem; sed, heu! quia nihil compatiuntyr sujper contritione Joseph.
Prima consequitur misericordiam in remissione omnls culpse; secunda consequitur misericordiam in diminutione poenae, et intercessorum multiplicatione : qui enim diminuit alterius poenam, meretur suae diminutionem; tertia consequitur misericordiam in adeptione gloriae, quia, secundum Apostolum : sicompatimur, ut ei congloriflcemur, Sed, ut dicit Ambrosius, qui compatitur, non perfunctorie compatitur; sed ut tribulationes Christi in corpore suo impleat, sicut impiebat et Paulus. Igitur studiose circa misericor-* diam insistere debemus , quia in omnibus misericordia Dei indigemus. Haec virtus tanta est, quod ea prae ceteris Deo, quasi sibi propria, attribuatur. Unde dicitur : Deus , cuipropriiim est misereri semper et parcere, Hanc etiam negatam exprobrabit reprobis, et impensam commendabit justis. Maxime cnim succurrent opera misericordiae in die judicii his qui fecerint ea, quoniam, ut ait Jacobus : Judicium sine mi-* sericordia fiet illi, qui non fecerit misericordiam, Unde Augustinus « beatos esse dicit qui subveniunt miseris, quoniam eis ita rependetur, ut de miseria liberentur; fac et ' fiet ; fac cum altero, ut fiat tecum ; quod egeris cum petitore tuo, hoc agat Deus cum suo. » Unde et Hilarius : « In tantum enimDeus benevolentiae nostrae in omnes delectatur afifectu, ut misericordiatn suam sit solis misericordibus praestitu* nis. » Unde et Chrysosiomus : « Do minus misericordiarum misericordes dicit esse beatos, ostendens unumquemque nostrum misericor* diam promereri non posse, nisi et ipse misericors fuerit. » Et iterum : « Videtur autem esse aequalis retributio, sed et multo major : non est enim aequalis humana misericordia, et divina.
Saeviant ergo tyranni: cum suis crudelitatibuS) sine misericordia perituri; beaii autem misericordes , quoniam ipsi misericordiam consequentur : in futuro, ubi ab omni miseria culpae et poenae sublevabuntur; et in hoc sccjIo, ubi eis culpa remittitur et gratia largitur, conferuntur temporalia, et sublevantur a multiplici miseria, prout status ipse patitur, et saluti spiiituali expedire videtur. » 9 Sexta beatitudo : cordxs puRiTAS. — Dcinde sequitur sexta : Beati mundo corde, quoniam ipsi Deunr videburtt, Sexta beatitudo optimc sexto loco ponitur, quia per ipsam homo ad Dei imaginem, quae ipsius Dei per cognitionem et amorem capax est, reparatur; quam sexta die conditus perdidit, et sexta aetate recuperavit. Et recte post misericordiam ponitur cordis munditia, quia, secundum AmbrosiUm, qui misericordiam defert, misericordiam amittit, nisi mundo cordc misereatur; nam si jactantiam quaerit, nuUus et fructus. Dicit ergo : Beati mundo corde, non dicit, de superficie, ut fuUaces hypocritae, qui mundant quod foris est; non tantum corpore, ut mundani divites, qui corporis student munditiae, sed corde, quos non arguit conscientia peccatorum, qui declinant a malo quolibet , et faciunt omne bonum quod possunt, bono fine ct recta intentione. Et vere sic mundo corde beati sunt, quoniam ipsi 3x3 Deum videbunt, quia munditia mazime unit summae Beatitudini , et mundus non nisi mundo corde potest videri. Illud est cor mundum,quod nonarguit conscientia ulla peccati; sed est templum sanctum Dei, ex quo cogitationes mals non procedunt. Si enim cor fuerit mundum a pravis cogitationibus, totus homo erit mundus ab iniquitatibus; ibi enim peccata oriuntur, ibi radices figunt, quae si ibi *succisaB fuerint, non est ubi crescant.
Deus quippe spiritus est : et ideo non oculo carnis, sed oculo cordis ct mentis tantum videri potest. Et sicut oportet oculum carnis esse purum et mundum, ut solem possit videre ; sic longe plus oportet oculum cordis mundum esse, ut possit Deum , qui lucem inhabitat inaccessibilem, videre, quia in eo omnis sufficientia nostra completur, et finis desideriorum nostrorum habetur , qui solis mundis corde debetur. Unde Augustinus : a Hie est finis amoris nostri; quidquid bene agimus , quidquid laudabiliter aestuamus , quidquid inculpabiliter desideramus , ad Dei visionem cum venerit plus non requiremus. Videre Deum volumus; sed vide quid dictum est : Beati mundo corde, quoniam ipsi Deum videbunt, Hoc para unde videas : non enim corde non mundo videre permitteris, quod non videtur nisi corde mundo. » Unde et Ambrosius : « Emunda cor tuum, omnes poilutas cogitationes de corde tuo abjice, nihil sit quo tuus inquinetur affectus. Simpiex mens, pura sinceritas' sit; talibus se Dominus, volutabris corporis depositis, demonstrare dignatur : » haec Ambrosius. Immundi ergo corde , qui in sordibus suunt, sordescant adhuc; beati autem mundo corde, quoniam ipsi Deum videbunt, in praesenti per fidem, et in futuro per speciem ; in praesenti familiarius, et in futuro gloriosius. Hic secundum quod aliquis eripuerit se a malis, et bona fecerit, secundum hoc Deum videt aut minus aut amplius ; et ibi quahto munditia major, tanto visio potentior et clarior.
lo Septima beatitudo : paciS' AMOR. — Deinde sequitur septima : Beati pacifici, quoniam filii Dei vocabuntur, Septimo loco ponitur beatitudo pacis, quia in sabbato septimae aetatis plenarie dabitur pax habentibus beatitudines supradictas. Bene autem post munditiam pax sequitur, quia ad gradum pacis qui purgatus est dirigitur, nec nisi in bona voluntate pax nutritur. Unde Ambrosius : « Cum interiora tua vacua feceris ab omni labe peccati, a te pacem incipis, ut sic pacem aliis feras. Dicitergo : beati pacifici, nec dicit, animo pacati, quia hoc pertinet ad secundam beatitudinem, quae est mititas; sed dicit, pacifici, qui sciiicet primo in semetipsis pacem faciunt, et quidquid perversae cogitationid , locutionis , operisve deprehendunt potenter expellunt , nec aliquid turbationis in suae regno dominationis esse permittunt, et si quid eis adversitatis occurrat, pacem suani tamen servant, et cuncta cum cordis sui tranquillitate judicant. Deinde non in se tantum pacem custodijbt , verum etiam aiios discordantes sibi ad unitatem pacis reducunt, ac semper paci faciendae, reformandae, et conservandae, sive in se, sive in aliis, invigilant. Paci autem contrariantur quinque, scilicet : bella, lites, tumultus, inquietudines et molestiae. .
Pacifici ergo hujusmodi bellis sopiendis, litibus dirimendis, tumultibus sedandis , inquietudinibus quietandis, nfolestiis mitigandis insistunt. Haec autem sunt ofiicia Filii Dei, qui in se pacificus pacem reformavit in aliis, et ideo de pacificis bene didtur : ^womamfilU Dei vocabuntur» Padfici etiam dicuntur qui totaliter, etiam per affectum mentis, Deo^ sicut summae bonitati, con junguntur, et sic niiiil aliud extra ipsum quaerunt; sed in ipso quietantur et pacificantur. Qui et filii Dei vocari merentur» quia filUtio Dei importtt aasimilationem ad Deum; proprium autem est ipsius Bei seipso £rui, et in ipso quietari. Pacifici ergo esse debemus, ut vere ipsum Deum pacis in nobis habere mereamur, de quo scriptum est : Factus est in pace locus ejus. » Ubi Augusdnus : « Pacifici in semetipsis sunt, qui omnes animi sui motus exponentes et subjicientes rationi, id est menti et spiritui, carnalesque concupiscentias habentes edomitas, fiunt regnum Det. In quo ita ordinata sunt omnia, ut id quod est in homine prsecipuum et excellens, hoc imperet, ceteris non reluctantibus, qu» sunt nobis bestiisque communia, atque idipsum quod excellit in homine, id est mens et ratio, subjiciatur potiori, quod est ipsa Veritas Unigenitus Filius Dei. Neque enim imperare inferioribus potest, nisi superiori se subjiciat. £t haec est pax, quae datur in terra hominibus bonce voluntatis, haec est vita consummati perfectique sapientis : d haec Augustinus, Litigent ergo discordes , patrem suum diabolum imitantes; beati autem pacifici, primo sibi, deinde aliis, scilicet internam pacem et firaternam servantes, quoniam filii Dei, et veri imitatores ejus, in superna pace vocabuntur, Habent enim similitudinem Dei Patris, quia Deus pax et quies summa est, et omnia cum tranquiliitate disponit.
Deinde sequitur octava : Beati qui persecutionem patiuntitr propter justitiam, quoniam ipsorum est regnum ccelorum, Se- ' cundum Chrysostomum, posita pacificorum beatitudine, ne aliquis aestimaret quod semper pacem sibi qusrere sit bonum, subdit : Bead qui persecutionem patiuntur propter justitiam, Haec etiam beatitudo perficit hominem ad bene patiendmn, aicitt pnedictse ad bene s^endum; quia sicut ad virtutem pertinet bene agere, ita et bene pati. £t ideo post praecedentes beatitudines, quse consistunt in perfectione actionis, sequitur haec, quae consistit in perfectione passionis. Nam sicut beatitudo patriae distinguitur penes auream et aureolam, sic beatitudo viae, quae est imago qiiaedam et similitudo illius; pr^cedentibus enim respondet preemium aureae , huic vero praemium aureolae, quae hic per regnum intelligitur. Nam,&ecundum Hieronymum, haec martyrio terminatur. Dicit ergo : tt Beati, sciiicet non tantum qui bene operantur, sed etiam qui persecutionem patiuntur, scilicet patienter, et non propter scelera et peccata sua, sed propier )ustitiam, scilicet legalem, quae includit omnem virtutem, idest,secundum Chrysostomum, pro veritate atque pietate, et pro aliorum defensione; soiemus enim justitiam pro omni virtute animi ponere. £t vere beati in^spe, beatificandi in re : quoniam ipsorum est regnum coelo^ rum, et quoad auream, et quoad aureolam. Sed numquid pro libertate £cclesi8B me exponam mortii: Ita, et pro aliis quae spiritualia sunt; non pro agris, vel redditibus £cciesiae et similibus. Saepe enim nos opponimus pro his, magis inducti avaritia, quam justitia.
» Hujusmodi quaestionem Ambrosius determinans, ait : tt Si a me petierit Imperator quod meum est, id est fundum meum, argentum meum, et hujusmodi, sciat me non refragaturum, quamquam omnia quae mea sunt» sint pauperum : verum ea quae divina sunt, imperatoriae potestati non snnt subjecta. ^ patriraonitrm petitis, invaditc; si cofpus, occvirram; vukis in vincula rapere, vuhis in mortem rapere, voluntatis est mihi : Bon ego me vallabo circumfusione populocum, nec altaria tenebo vitam obsecrans; sed pro altaribus et spiritualibus ad ipsa pertinentibus immolabor : » haec Ambrosms.
Hac octava complementum est aKarum beatitudinum et summa omnium coronarum : tunc ut orm homo perfectus est in ceteris, tandem aptus ad patiendum adversa dignus reperiatur. Unde ChrysostOmits : « Propterea a priori semper sequenti, viam faciens mandato, seriem et catenam nobis quamdam auream subtexuit. Cum enim quis humilis fucrit, erit consequenter et mitis; qui autem mitis, etiam peccata lugebit ; qui vero pb peccata luget, esxirit, sititque justitiam, qui justus est, iste etiam misericors; qui misericors fuerit et justus, idcm est compunctus et mundus corde; qui vero taKs est, erit etiam profecto padft^ cus ; porro , qui ista perfecerit, erit absque dubio etiam ad pericula pra;paratus, nec ad maledicta prorsus ulla terrebitur, nec si mala quoquc miHe patiatur : w hssc Chrysostomns, Qxn ergo praedictas virtutes habet^ beatus est; muho autem bcatior, qui has virtutes inter adversa servare non trepidat. Septem itaque pcrficiunt, sed octava clarificat et demonstrat quod perfectum est. Nam patientia opus pei'fectttm habet, ut per hunc gradum perficiantur et ceteri, tanquam a capite rursus exordiens. Unde octava redit ad caput, sive ad principium, id est ad primam beatitudinem, probans et purgans eam, si quid fermenti habet admixtum. Beati enim pauperes, si persecutionem patiuntur propter justitiam. Redit etiam ad secundam, probans et purgans eam : beati enim mites, si I pcrsecutionera patiuntur propter Tustitiam.
Ita et ad omnes ^ias refcrcndo, redit iterum, utpotc probatio^ purgatio ct consummatio earum. Debet ergo replicari ad omnes%Iias pisecedeuics, ad hoc quod sint probatae beatitodiaes. Scorpius non calcatus quietus facet, acoleos non exerit; sed tactus, statim exeritpngionem et pungit; itaethomovacuus virtute, pQnctus urenti vcrbo vel injuria ci illata, statim, ticutserpens,. ira et odio, ac verbo contumeKoso, et impatientia armatus crepet et insilit rn ilhmi qui eum laesit; in quo probatur et vas vacuum esse cognoscitur. E contra, Sancti percussi in una maxilla, f^^bcnt aliam ; diltguiit inimicos et orant pro p^~ sequentibus se» Hinc didt Bernardus, quod sicut stell» dc nocte lo* cent, de die autem non apparent, sic virtutes quae non apparent in prosperis, emicant in adversis. Unde,. sccimdum hoc, non videtur octava proprie bcatitudo dicenda et per se distittcta, scd praecedentium illuminatio potius ct confirmatio. Octavo autem loco ponitur, quia signiEcat generalem resurrectionem , octava setatc touram, quas etiam per octavas Sanctorum designatur.
Haec ei^ circumcisioni et octavae resurrectionis comparatur, quia per hanc circumcidttur in nobis et aufertur, si qujd fermenti in nobis rcmanserit, et consummamur m orani pcrfectione et probationevirtutum. Sicut enim in octava resurrcctionis immutabimur et perficiemur in gloria, ila et per temc, hic in merito et gratia.
Et respondet sibi idem praemium quod primaB , scificet regnum coelorum ; quia illl maxime persecutionem in mundo patiuntur, qui contemptui" habentur, et tales sunt maxime pauperes spiritu, qui jam a pluribus. deridentur. Maxime etiam conveniunt in merito : voluntaria enim paupertas est quoddam genus mar* tyrii, quia utrobique oportet vincere animum quoad deiectabilia hujus mundi. In regno quoque includuntur duo, scilicet : divitiae et dominatio. Promittitur ergo regnum pauperibus, per respectum ad divitias, quia qui propter Christum abrenuntianl divitiis temporalibus, in futuro gaudebunt aejernis; patientibus vero, per respectum ad Dominum, quia qui hic propter Christum opprimuntur, in fuluro cum Christo oppressoribus dominabuntur. Potest etiam dici quod non est idem praemium utrobique, quia ibi per regnum intelligitur praemium aurece, hic praemium aureolce. Hoc autem unum praemium, quod est regnum ccelorum, eliam in aliis est, sed varie nominatum. Unde Chrysostomus : a Tu vero etsi non per singulas beatitudines regnum audias repromitti, ne tristeris, etsi enim retributiones ipsas differenter appellat, eas tamen cunctas ad unum coelorum regnum reducit : nihil enim omnino aliud, nisi coeleste regnum, per haec cuncta designat : » haec Chrysostomus.
Videat ergo unusquisque haec audiens, si in aliqua istarum beatitudinum continetur; et si in aliqua se invenerit, securus sit quod beatus erit : hoc enim Veritas dicit ; Veritas autem mentiri non potest.
Deiude post generalem sententiam, subdit specialem persuasionem, verbum ad Apostolos convertendo, et triplicem actum persecutionis, scilicet : in corde, ore, et opere, eis praenuntiando , dicens : Beati estis cum maledixerint, ex odio, et oderint, ex animo, vos homines, quoad primum ; et persecuti vos fuerint, et separaverint vos, excludendo a synagogis, et communione sua tanquam immundos, et sibi graves ad videndum, quoad tertium; et dixerint omne malum adversum vos, id est omnia genera verborum malignantium , quibus vestram famam laedant, et exprohaverint vos, convitia et improperia vobis dicendo, et ejecerint nomen vestrum, scilicet nomen Christiani, tanquam malum, illud exsecrantes ac difiPamantes et exstinguere cupientest quoad secundum. Non quod debeat aliquis ista quaerere, sed quia timore horum non debet veritatem vitae, justitiae et doctrinae dimittere. Sicut autem triplex est persecutio, scilicet : cordis, oris, et operis, et haec tertia triplex, scilicet : in damno tempora» lium, in persecutione amicorum, in afHictione et injuria proprii corporis; ita et triplex est patientia, quae odium cordis, verbum contumeliosum oris et manuaiem persecutionem operis sustinet patienter, remittendo omnem injuriam, compatiendo peccato proximi, orando ut a via mala convertatur, et ita peccatum ejus deleatur. Hic triplex hostis Exclesiam Dei impugnat, contra quos triplicem patientiam opponit. i5 Christus speciatim Apostolis SsuRi. — Huc usque ergo ad omnes generaiiter et indeterminate sententias posuit; hic vero specialiter ad Apostoios verba dirigit, quamvis et haec etiam aliis conveniant, praedicens praecipue quanta pro nomine ejus passuri essent, et monstrans quia eorum hoc maxime proprium est, super omnes alios ; quia ergo propter majorem difficultatem speciali persuasione indigebant, ideo convertitur ad eos, ut animaret, quos sicut agnos inter lupos missurus erat. Unde Beda : « Non ad hoc nostri simiies vaient, sed eorum qui ibant gaudentes a conspectu concilii, quoniam digni habiti sunt pro nomine Jesu contumeliam pati. Ast quia non omnis persecutio beatificat, sed tantum illa quae gaudiose suscipitur propter justitiam, quae est Christus Filius Virginis, ideo addit : meniientes, et propter me, seu Filium hominis ; quia ad hoc quod persecutionis tolerantia beatum £aciat, requiritur quod mendose et false, seu injuste, ac propter Christum nobis inferatur, in quo tristitia persecutionis convertetur in gaudium, quando reddet Deus Sanctis mercedem laborum suorum.
Alias enim non est beatus, sed miser, nec est ei merces inde, sed accumulatio suae miseriae. » Unde Augustinus : « Si sustines quia peccasti, propter te sustines, non propter Deum. Si autem sustines, quia mandata Dei servasti, vere propter Deum sustines, et merces tecum manet in eeternum, quae sentitur in corde patientium, eorum qui jam possunt dicere: Gloriamur in tribulationibus. Non enim ista perpeti fructuosum est , sed ista pro Christi nomine, non solum aequo animo, sed etiam cum exsultatione tolerare. » i6 Sed eos priuo spe copios^ MERCEDis ERiGiT. — Unde concludit, subjungens praemium, et per hoc alliciens ad patiendum. Ut enim dicit Hieronymus, quodlibet opus leve fieri solet, cum ejus praemium cogitatur, et spe mercedis levigatio fit laboris. Gaudetey inquit, scilicet interius in corde, et exsultate, scilicet exterius in corpore, id est propter exemplum , gaudium foris ostendite, tam propter bonum virtutis patientiae, quam propter spem praemii et gloriae : quoniam merces vestra, non tantum magna et sicut aliorum, sed co/7i05a, etsupracondignum est in coelis.
Muita enim merces est in coelis, muita propter justitiam patientibusinterris. Merces ista magna est, multa est, pretiosa est, diutuma est. Tam magna est, quod non potest comprehendi ; tam multa est, quod non potest numeran ; tam pretiosa est, quod non potest aestimari ; tam diuturna est, quod non potest finiri. Merces ista tanto est uberior, quanto gaudio et exsultatione, in tribulationibus, fides est devotior. Deus enim, non tam quantitatem iaborum vel multiiudinem operum remunerat, quam qualitatem et modum radicis, ex qua oriuntur et tolerantur. Non enim attendit quantum, sed ex quanto; nam minutum viduae praetulit Zachaei dimidio. Sentiunt ergo, ut dicit Augustinus, istam mercedem, qui gaudent in bonis spiritualibus ; sed ex omni parte perficientur, cum etiam mortale hoc induerit immortalitem, Sed nos, heu ! in muitis decipimur.
Quando nobis arrident secularia, quando vulgus laudibus nos attollit, gaudemus et exsuhamus, cum magis fiere et dolere deberemus ; quia magis periculum sunt prospera, quam adversae laudes, quam vituperationes. Gaudeamus ergo et exsultemus, cum Apostoiis, quibrus salubre gaudium, et salubris exsultatio demonstratur, cum eis in contumeliis et persecutionibus gaudendum esse et exsultandum denuntiatur. Unde Hiero^ nymus ; « Nescio quis hoc nostrum possit implere, ut laceretur opprobriis fama nostra, et nos exsuhemus in Domino. Hoc qui vanam sectatur gloriam, implere non potest. Gaudere ighur fet exsultare debemus, ut merces nobis in coelestibus praeparetur. Eleganter in quodam volumine scriptum legimus : Non quaeras gloriam et non dolebis cum inglorius fueris. » Unde et Chrysostomus : « Quantum aliquis laetatur de laudibus hominum, tantum de vituperatione tristatur. Qui vero gloriam concupiscit in coelo, opprobria non timet in terris.
» Unde dicit Seneca : a Nunquam felix es, si nondum te turba deridet. Si beatus esse vis, cogita hoc primum contemnere con* temptum. Si vis beatus esse, si fide bona, vir, bonus; sine te stultum videri; sine contemnat te aliquis. Quisquis volet, tibi contumeliam faciat et injuriam; tu tamen nihil patieris, si modo tecum erit virtus : » hsc Seneca, 17 £08 — Non SOlum autem prsemio, sed etiam exemplo, eos ad patientiam provocat, et rigorem tribuiationum temperat, confortansque eos exempk) Prophetarum, et suadens ad sustinendum, •consolationem eis de illorum societate prsestat, qui ante eos afflictiones varias pertulerunt , dicens : Sic enim, cxudeliter, multiphciter et incessanter persecuti sunt Prophetas, veros, ut Jeremiam, Isaiam, et alios, qui ante vos fuerunt, quia pro veritate persecutionem sunt passi , et ita dant vobis exempium et animum patiendi. Quasi diceret : Non miremini si vos patiamini , quia non est novum, nec insolitum. Illorum ergo exemplum vos doceat, si illorum vos beatitudo et Isetitia delectat; illorum exempkim vos invitet, ne timore deficiatis pro veritate, pro qua ipsi passi sunt sine exemplo eos invitante. Secundum hunc modum , ostendi solet elephantis^sanguis uvae et mori , ad acuendum eos in praelium. Similiter nobis proponitur ^emplum Christi eL martyrum, ad confortandum nos in tribulatione persecutionum.
Et idcirco propositae gloriae praemium considerantes, ad omnem tolerantiam passionis, devota fide , parati esse debemus, ut consortes gloriae Prophetarum atque Apostolorum, effici mereamur. Non ergo debet quis timore persecutionis veritatem deserere, sed potius ubi Christus in causa est, persecutionem affectare. Ut enim dicit Apostolus : Omnes qui pie vivere volunt in Christo Jesu, persecutio^ nem patiuntur. Si ergo persecudooem paterisy habeto id signum in boQum, quia pie in Ckristo vtpts» Nam si non pateris persecutionem, Bon vis pie vivere in Christo, Unde Amkrosius : « £t fortasse cum persecutiones non padmur, tanquam condemnati habemur, quia nequaquam pie viwere volumus in Christo, Nam utique y cum sit definita sententia , quod omnes qui voltmt pie vivere in Christo Jesu, persecutiones paiiuntur : videtur is qui persiecutionesnon patitur, abdicatus, quod non sit piae intentionis in Christo. Devotionem enim fidci praelia sequuntur : w haec Ambrosius. Sed diceret aliquis : Nemo potest modo propter persecutionem attingere ad beatitudinem, quia nunc in pace consistunt omnia, et sancta Ecdesia fere de nulla parte patitur adversa. Ad quod dicendum, quod ubique tentationes sunt, et persecutiones, quia quotidie in penetralibus sanctae Ecclesiae persequitur Cain Abel, Ismael Isaac, Esau Jacob, id est impius justum. Et si quis persecutionem non patitur ab extraneiSy patitur tamen a falsis fratribus.
Omnes enim qui pie volunt vivere in Christo, persecutionempatiuntur, Etsi non patitur quis ex-* trinsecus, patitur tamen intrinsecus, et a nequitiis spiritualibus. £t quia non cessant persecutiones, patientia nobis necessaria est, ut reportemus repromissiones. Vae autem his qui perdunt patientiam , quia et perdunt patientiae coronam. Non ergo murmuremus, si in pauds vexemur, quia in muUis bene dispo» nemur. 18 — De his octo beatitudinibus, quas ponit Matthaeus, quatuor tantum ponit Lucas. Sed, secundum Ambrosium,iik istis octo,iilfle quatuor sunt, et in illis quatuor, istae octo. Mansuetudo enim et pax refcruntur ad patientiam; munditia cordis, ad paupertatem spiritus ; misericordia, ad esuriem justitiae. Et quia Dominus supra praemiis ad Tirtutes et fidem populos proTocavit, consequenter eos etiam a criminibus et peccatis futurorum suppliciorum denuntiatione deterret, dicens : Verumtamen vce, scilicet doloris aeterni, vobis divitibus, non tamen omnibus, sed qui habetis hic consolationem vestram a vobis optatam : abuten* tes divitiis ad vitae voluptatem.
Quasi diceret : Non habetis meam, ct nec in praesenti, nec in futuro. Divites ergo vocat, qui in bonis ducunt dies suos, quia non tam divitxae, quam amor et abusio divitiarum , in culpa est. Cum enim superius regnum coelorum pauperum esse dicatur, ex opposito apparet, quod ab hoc regno se alienat , qui in temporalibus, quae non coasolatio, non deliciae, sed remedium, refrigerium, contra necessarias temporis miserias esse debent, consolationem quaerit, auditurus a justo Judice : Fili , recordare quia recepisti bona in vita tua, Unde Ambrosius : « Qui consolationem vitae praesentis habuerunt, remunerationem perpetuae perdiderunt. Vce vobis qui saturati estis , in prassenti vacando comessationi, et ebrietati, et in deliciis vivendo, quia esurietis in futuro, non cibi carentia specialiter, sed totius boni penuria generaliter. Sicut dives qui epuiebatur quotidie splendide, in deliciis vivens, dirum vce sustinebat esuriens, quando de digito Ltzari, quem despexerat, guttam aquae quaerebat. Epulones arctissimo jejunio macerabuntur in poena, ut culpae eorum, scilicet gulae , poena sit contraria. Sicut ergo contraria contrariis punientur in poena, ita contrariis contraria curari debent in pcenitentia. Ubi Beda : c Si beati sunt illi qui justitiae semper opera csiiriunt, infelices e contrario sestimandi sunt, qui sibi in desideriis placentes, nullamTeri boni famcm patiuntur, satis se rati beatos, si non ad tempus stm voluntate priventur.
Vce vobis qui nunc ridetis, risu inordinato, ac gaudetis et lascivitis gaudio vano, quia lugebitis dolore interiori, et Jlebitis dolore exteriori. Vel lugebitis, pro omnis boni carentia : et flebitis, pro omnis mali praesentia, in ardoribus sempiternis ubi erit fletus et stridor dentium, Si enim lugentes beatificentur, et consolabuntur; merito ridentes , tanquam miseri, cruciabuntur. » Unde Salomon ait : Risus doiore ndscebitur^ et extrema gaudii luctus occupat. Ubi Basilius : a Cum Dominus ridentes nunc arguat, paiam cst quod nunquam erit fideli tempus risus, et praecipue in tanti multitudine eorum qui in peccato moriuntur, pro quibus oportet lugere. » Et Chrysostomus : « Dic autem mihi, cur concuteris et defluis, qui debes assistere terribili judicio , et ponere rationem de omnibus hic operatis. Vce vobis, cum benedixerint vobis homines, scilicet adulando, ac laudando, et extollendo vos per applausum talem, nutrientes vos in malis, ut caeci efficiamini, vosmetipsos non cognoscentes , nec attendentes illud Apostoli : Si hominibus placerem , servus Christi non essem, Secundimi hoc, faciebant pseudoprophetis patres eorum, qui benedicebant illis prophetis, qui ob captandum vulgi farorem, et ad habendum populi applausum, de corde suo, non de Spiritu et ore Domini, prophetabant feilsum. £t hoc est quod Psalmlsta depiorat : Quoniam laudatur in desideriis animce suce; et qui iniqua gerit, benedicitur, Sed et vce eis qui sic laudant, quia plus nocet lingua adulatoriSf quam gladius persecutoris. Qui enim mala agentibus adulatur, pulvinar sub capite dormientis ponit, ut fulcitus laudibus in maiis requiescat.
Si ergo beati sunt, qui ab hominibus odiose maiedicuntur; merito infeiices reputandi sunt qui ab hominibus aduiatorie benedicuntur. Magna quidem Dei ira est et ultio, quod peccatori deest correctio, et adest adulatio, quasi de bene gesto : quia ipsa adulatione nutritur in culpa, et majorem fovetur ad poenam. Has sententias Lucas ponit, ut veritas quatuor beatitudinum quas anteposuit , clarius per oppositam damnationem elucescat. » ORATIO Domine Jesu Christe, qui ut altiora virtutum culmina doceres, in montem cum discipulis ascendisti, ibique beatitudines et virtutes sublimes docuisti et praemia singulis congruentia promisisti , da mihi, fragili, ut tuam vocem audiens, studeam per virtutum exercitium habere meritum, quatenus, te miserante, consequar et praemium. Fac ut considerans mercedem, opus mercedis non recusem, sed spes aeternae salutis mitiget in me dolorem medicinae praesentis, et accendat animum ad claritatem operis. Fac me miserum nunc beatum, beatitudine viae per gratiam, et tandem beatum, beatitudine patriae per gloriam. Amen.
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