Sermonis in monte continuatio : Quod Prcelati
Salt and Light of the World
Christ calls his followers to be the salt of the earth and the light of the world through the integrity of their lives and the holiness of their deeds.
to shine through both action and speech, and that Christ didn't come to abolish the Law, but to fulfill it. Matthew, chapter. And because the Lord encouraged the Apostles to endure tribulations, he now proceeds to set forth four comparisons, namely by comparing them to salt, light, a city, and a lamp, through which he shows them to be similar, so that by this they might understand that they ought to be all the more strong in times of tribulation. It is as if he were telling them: You must not fail in your tribulations, because your failure would lead to the ruin of many. For you are the salt of the earth; you are the light of the world; you are a city set upon a mountain, and a lamp set upon a lampstand. You, I say, are these things—that is, you ought to be. The first two comparisons are stated as affirmations, showing their purpose: to season the affections and illuminate the intellect. The two that follow are stated as negations, showing what they are not for: neither for hiding oneself nor for concealing one's teaching. The Apostles, therefore, and those in authority are called the salt of the earth because of the perfection of their life, by which people are seasoned and the minds of those still caught up in earthly things are imbued. For salt makes the earth barren, seasons food, dries out meat, and preserves it from rot; it is prepared with water and fire, and is offered in every sacrifice. In this way, the example of holiness makes the earthly heart sterile by tempering it; it seasons holy desire by making it savory; it dries out the flesh by mortifying it; and it preserves it from the rot of lust by restraining it. It is prepared from the water of devotion and the fire of love, refined in the furnace of penance, and offered up in every work it directs and moderates. Above all, however, salt in Scripture signifies discernment, which ought to exist in those in authority. By this, the works of their subordinates must be seasoned and directed so that they are made savory before God, just as food seasoned with salt is perceived as more savory. He warns the Apostles and other Church leaders to persist in virtue, because if the salt—that is, the leader or teacher through whom others are to be seasoned—becomes tasteless, fades, or fails (whether through fear of persecution and adversity, love of greed and prosperity, pride of vainglory, the pull of carnal affection, the seduction of negligence and carelessness, or by being subverted by error), so that he cannot season and teach his subjects by example and word, how will the weak, subject people be seasoned, who ought to be seasoned by the life and teaching of their superiors? Or in whom, and by what other teacher, will they be seasoned and corrected—that is, the salt itself, the very one who is supposed to season others? According to the saying of the Wise Man: "Who will heal the charmer bitten by a serpent?" Hence it must be said to him: "Physician, heal yourself." Likewise, if discernment, which seasons our works, is lacking in our good deeds, they won't be acceptable to God. As a symbol of this, salt was placed in every sacrifice. Salt, therefore, fading in this way because of its own uselessness, is good for nothing anymore, neither on the land nor in the manure pile. It isn't useful to the land, because by being thrown on it, it prevents it from sprouting; it isn't useful to the manure pile—that is, the dung—because when mixed into it, it doesn't allow it to fertilize. It is as if to say: It is worth nothing, because it neither bears fruit in itself nor yields the fruit of good work like the land; nor does it give fertility or the power to fertilize to others, nor is it able to lift them up like manure. Instead, it should be cast out from office and humbled among men, because it harms itself and does not benefit others; hence, such a person ought to be removed from leadership, lest the office of leaders be rendered vile in the sight of men. Either, therefore, he will be deposed from ecclesiastical dignity, or he will be cut off from the unity of the Church by number or merit, or he will be excluded from the glory of the Saints; and such a one will be trampled by men in the world through derision, by the Angels in judgment through separation, and by demons in hell through affliction. The Apostles and prelates are also called light: "You are the light of the world"—that is, of the people who are in the world—because of the word of doctrine by which they must enlighten those who are ignorant of what they should believe and do. For just as the sun and the moon illuminate the eyes of the body, so the Apostles and teachers illuminate the eyes of the mind. It's more important to live well than to teach well; that's why, after calling the Apostles the salt of the earth because of their wise living, he calls them the light of the world because they enlighten those in darkness. A prelate must therefore be salt by living well and light by teaching well: salt in his example, light in his doctrine. This is the right order: first live well, then teach well. According to the Gloss, God is light that isn't enlightened, but enlightening; the Apostles and apostolic men are light that is both enlightened and enlightening; and simple righteous people are light that isn't enlightening, but enlightened. The first is like the light of the sun, the second like the light of the moon, and the third like the light of a star. Then, after the seasoning of salt and the ray of light, there follows the protection of the city and the illumination of the lamp, because Apostles and prelates must not hide themselves, nor place the lamp of the divine word under a bushel basket and the concealment of human fear, nor under a bed and the quiet of worldly prosperity; rather, they must be a city set on a hill, so that they may be a refuge for those unjustly oppressed, and a lamp set upon a lampstand, so that by the examples of a holy life they may shine for those in darkness. Hence, in the likeness of a city set on a hill and a lamp set upon a lampstand, he thus advises Apostles and prelates to shine and glow with a similar light before men, so that by seeing their good works, men may be drawn and instructed by the fragrance and admiration of such people, and God the Father may be glorified, and not by them, but by Him from whom every good and praise is imparted. They must, therefore, shine both by deed and by word. For he does not say: 'So that they hear your good word,' but, 'So that they see your good works, and glorify your Father who is in heaven.' For a person accomplishes more by acting. It is more effective than speaking, and examples move more than words, because the splendor of a work is greater than that of a sermon. The one preaches only with his mouth, and for one hour a week; the other, however, preaches with his whole life, and at every hour of all time. Hence it is said elsewhere: 'The just shall shine, and run about like sparks in the reeds.' This, according to Gregory, is the life of worldly people, who outwardly seem to progress toward high things, but inwardly grow empty of substance. On the other hand, to teach by voice and not by deed is a kind of vanity, and it profits little; because, according to Bernard, a big-talking tongue and an idle hand, a clear doctrine and a dark life, is a monstrous thing. They must shine for this reason: so that they make the end of a good work the praise of God, not of men. They shouldn't seek their own glory in this, but God's, and the edification of their neighbor, so that those who see their good works may glorify God—the one through whom these works are done in them—not by imitating the people themselves, nor by praising them, but by ascribing everything to Him as the Author of all good things. There is, therefore, no contradiction between this and what is said later: 'Be careful not to practice your righteousness before men.' In a good work, divine glory is to be sought, which is what is spoken of here; but one's own human glory is to be avoided, which is what is spoken of later.
Fulfilling the Law of the Heart
Christ clarifies that he came not to abolish the Law but to fulfill it by calling his followers to a righteousness that exceeds the literalism of the Scribes and Pharisees.
Then he begins to instruct them, teaching them by first addressing the false opinion they might have held. It is as if they were asking, saying: "Look, we don't want to hide your teaching, but what is this that you forbid to be hidden?" Are you going to teach others against what is written in the Law and the Prophets? "No," he says, "don't think that, so you don't fall into error, for I have come to fulfill the Law or the Prophets, by forbidding that they be understood only in a literal sense."1 For as Augustine says, everything written in the Old Testament was a type and image of the New Testament. I have not come to undo and destroy the Law, but rather to fulfill it. According to Augustine, there is a twofold meaning in this statement of the Lord. To fulfill the Law means either adding something that is lacking or doing what it commands. The Lord, therefore, adds what is lacking; he certainly doesn't undo what he finds, but rather confirms it by bringing it to perfection. Everything the Law and the Prophets promised about Him has already been partially fulfilled in Him. Before heaven and earth pass away, and before the elements change from this mutable form into an immutable one—that is, before this world ends in its outward appearance, though not in its substance—everything written about Him will be spiritually fulfilled. Not one iota or one stroke, meaning even the smallest commandment of the Law, can fail to be fulfilled, leaving it void and empty. An iota is the smallest letter, made with a single stroke; an apex is a tiny mark placed at the top of a letter for distinction, and it represents the smallest commandments. Because the smallest commandment, or the smallest particle of a commandment, won't pass away from the Law—meaning it won't remain unfulfilled—it will be fulfilled in its own time, whether in the Head or in the Body. Next, after the manner of fulfilling and teaching that is proper to Christ himself, he shows the manner of fulfilling that belongs to teachers, and how the teaching of prelates ought to be confirmed by him. He then presents a two-part classification of teachers. Some live badly but teach well, much like the Scribes and Pharisees once did. And of these it is said: 'Whoever therefore breaks'—that is, by living badly and by transgressing one of these least commandments, that is, of the commandments of the Decalogue, which are called 'least' because they initiate a person and pertain to the life of beginners—'and teaches' men in this way, by corrupting them with bad examples, 'will be called least in the kingdom of heaven,' that is, in the Church militant; for, according to Gregory, when a person's life is despised, it follows that his preaching is held in contempt. Oh, how many such 'least' ones there are in the Church today, who nevertheless think they are very great! Augustine says: 'It follows that he who is least in the kingdom of heaven, as the Church is now, will not enter into the kingdom of heaven, as the Church will be then; for by teaching what he breaks, he will not belong to the company of those who do what they teach.' Hence also Chrysostom: 'To teach and not to do brings not only no gain, but a great deal of harm.' It is a serious condemnation to be someone who composes a sermon yet neglects his own life and works. There are others who live well and teach well, and such people ought to be leaders in the Church; it is said of them: 'Whoever does and teaches these things will be called great in the kingdom of heaven.' As Chrysostom says, it's easy to philosophize with words, but to demonstrate it through actions is the mark of a noble and great person. Those who do and do not teach will also be great, though not as great, for the doers of the Law will be justified before God. All commandments are considered fulfilled when whatever is not done is forgiven. Therefore, we must say: 'Forgive us our debts.' He then confirms what He said, because He doesn't merely dissolve the Law but wants it fulfilled so superabundantly that unless His followers fulfill it more than the Scribes and Pharisees—who say one thing and do another—and unless their righteousness exceeds theirs, and they not only teach but also act, they won't enter the kingdom of heaven; for good teaching isn't enough for salvation unless a good life accompanies it. Or, as Augustine says, unless they fulfill not only those minimal commandments of the Law but also those added by Him, He denies them entry into the kingdom of heaven. For through the righteousness of the Law alone, no one could enter the kingdom of heaven; although 'righteousness' is properly taken as a cardinal virtue by which everyone is given their due, it is used more broadly here, because, as Jerome says, all types of virtues are contained under the one name of righteousness. And according to this, Augustine says there are two parts to righteousness: turning away from evil and doing good, because righteousness is thus distinguished against sin. Here it should be known that just as there are various gifts of God's grace, so there are various statuses and conditions of people. For this reason, it can aptly be said to those who are in a higher status relative to those who are lesser: 'Unless your righteousness exceeds that of such people—that is, the lesser ones—you will not enter the kingdom of heaven.' Anger and vengeance are prohibited in the New Law.
The Root of Anger and Reconciliation
Christ probes the root of sin by forbidding not just murder, but the anger and contempt that lead to it, and mandates reconciliation before offering gifts to God.
Here it must be noted that the Savior repeats the commandments of the Decalogue and leads people to observe them by declaring their true meaning and excluding the errors of the Jews regarding them. For the teachers of the Jews used to say that through the negative commandments of the Decalogue, only the outward act was prohibited, not the movement of the soul, and that an evil will is not a sin unless it results in an action. This is why they used to say about the commandment, 'You shall not kill,' that it only prohibited the act of killing, not the intent to kill. And this is what He says: 'You have heard that it was said to those of old, You shall not kill'—meaning, they interpreted the commandment this way; but the Savior cast out this error, forbidding anger without cause. Therefore, not killing a person unjustly by hand and by act belongs to the justice of the Law. But whoever kills in this way will be liable, according to the Law, to the judgment of death—that is, to accusation and condemnation to death—because the Law punishes according to the law of retaliation. But the Perfect One adds more, forbidding anyone to be angry with a brother in their heart without just cause, or to show a sign of a disturbed spirit in their voice by saying, 'Raca'—which is the voice of one who is indignant, without a specific expression of insult or blasphemy—or to inflict a specific injury under the expression of a word by saying, 'Fool,' which is more of an injury than saying 'Raca.' Therefore, the following are prohibited: first, the movement of anger in the soul; second, indignation in a sign; third, insult in a word. He assigns three degrees of punishment to these three kinds and degrees of guilt: the first guilt is anger or hatred lurking in the heart; the second guilt is anger breaking out into a general insult; the third guilt is anger proceeding into a specific insult. To these three guilts, a different punishment is owed, corresponding to each. For anyone who grows angry with an interior impulse, or with hatred, toward their brother—not out of a vice, so that the anger is a vice rather than a zeal, but who deliberates on fulfilling that conceived hatred in action if the opportunity were present—will be guilty in judgment; that is, they are worthy of accusation before God and in the court of the supreme Judge, even if not before a human, since they cannot be accused of their intent before a human. But anyone who says 'Raca' to their brother out of indignation and contempt will be guilty before the council—that is, by the consensus of the judgment—regarding the sentence to be passed on them and the punishment to be determined, because it has already come. into the notice of the fault. But anyone who says 'Fool' out of contempt for the person, rather than to correct a fault, will be guilty of the fire of Gehenna and the determined punishment. According to the Gloss, it is no small fury that God has seasoned with the salt of wisdom, to call someone a fool and to disparage the one who is salt. Moses, therefore, and the Law placed the axe at the branch of the tree, prohibiting homicide; but Christ, like a wise farmer, and the Gospel placed the axe at the root, prohibiting anger, so that He might remove every root of sin from our hearts, because through anger one can even arrive at homicide. And it is well to begin with anger, because, according to the Gloss, anger is the gateway to all vices: when it is closed, rest will be given to the virtues within; when it is opened, the soul will be armed for every crime. According to Jerome, anger is any evil impulse toward harming; therefore, it either arises suddenly, in which case it is venial, or it arises from deliberation and consent, and thus it is mortal. It must be considered, however, that although anger is a sin, not every instance of it is; for anger is a desire for vengeance, but if that vengeance is just, it is not a sin to desire it. Vengeance is unjust in four ways: when punishment is sought for someone who doesn't deserve it; when it's sought in a measure greater than what is deserved; when it's sought while ignoring the proper order; or when it's sought for an improper end, such as when it's sought solely for the sake of revenge, not for the sake of justice. Christ, therefore, cuts off the very roots of enmity and the sources from which love is usually killed, and he strives to bind us together with the mutual bonds of love—which, alas! we take little care to notice. Hence Chrysostom says: 'We endure our superiors and those more powerful than us, even if they act against us with insults and abuse, fearing that we might suffer something worse from them; yet toward our equals or inferiors, we sometimes don't even get angry when we've been wronged—to such an extent is human fear placed above the fear of God.' 'Do not,' he says, 'get angry with your brother without cause; for this is much lighter than if you were to endure someone else getting angry with you without cause.' Since, therefore, you endure what is greater out of fear of men, you will not endure even the least thing out of fear of God—this is Chrysostom. And if fresh anger is forbidden, then long-standing anger is forbidden all the more, as Augustine says: 'If it is not right to be angry with a brother, or to say "Raca" or "Fool," then it is much more wrong to hold something in your mind so that indignation turns into hatred.' Reconciliation, however, is commanded and is placed before offerings. Therefore, from what has been said, he concludes that anyone wishing to offer to God on the altar of faith and of his own heart any gift—whether of the heart, of the mouth, or of action; whether a sacrifice, an alms, a teaching, a prayer, a hymn, a psalm, or any other spiritual or physical gift—must first be reconciled to the brother who has been harmed or offended by him in word or deed, or by physical or spiritual damage, because the offering is not accepted unless discord is first driven from the soul. God doesn't reject the gift, but He does seek the love of your neighbor; therefore, anyone who hopes to please God with their gift must first settle things with their neighbor. For a gift offered to God is of no benefit to the one offering it unless it's given in love. But you don't have that love unless you are willing to make amends to the neighbor you have hurt. You should know that if it is possible to reach the brother you have offended, you must go to him in person and reconcile by making amends or asking for forgiveness. If, however, you cannot easily reach him, it is enough to go to him in your heart, prostrating yourself and submitting to him with sincere prayers and humble affection, while intending to make amends at a suitable time and place. The Roman Church follows this same practice: it absolves the repentant sinner and imposes on them the duty to make amends to the person they have harmed. You should also know that if the offense is known to your brother, you must seek reconciliation; but if it's hidden, you aren't bound to reveal it to him—lest you stir up his anger—but you must ask for it from God and confess it to a priest. And, according to Chrysostom, if you have offended in thought, reconcile in thought; if you have offended in words, reconcile in words; if you have offended in deeds, reconcile in deeds. For every sin is repented of in the same way it was committed. If someone has offended by speaking ill of another, they must make amends by restoring that person's reputation. Pay close attention to this, for the great mercy of God shines through here: He cares more for the well-being of people than for His own honor, and He loves the harmony of the faithful more than the gifts offered to Him. Chrysostom says: "O the admirable kindness and the ineffable love of God toward humanity!" He disregards His own honor while He seeks love in our neighbor. God is so intent on binding us together with the mutual ties of charity—in fact, all things were made for this purpose, and for this reason God became man and did all that He did, so that He might gather us into one—that, as Chrysostom says, His great severity is also evident here, when He rejects the prayers and offerings of those who are at odds with one another. Hence Gregory says: "Behold, He doesn't wish to accept a sacrifice from those who are in discord; He refuses to receive a burnt offering." From this, then, consider how great an evil discord is, because it even causes the rejection of that which brings about the forgiveness of sin. Regarding the evil of discord, Cyprian says: "Anyone who is discordant and dissenting, and who does not have peace with his brothers, cannot escape the crime of fraternal dissension, even if he were killed for the name of Christ." What kind of offense is it that cannot be washed away even by a baptism of blood? What kind of crime is it that cannot be expiated by martyrdom? What kind of crime is it that cannot be expiated by martyrdom? And therefore, as Chrysostom says: "Abel's offerings were accepted by God, while Cain's were rejected, because Abel offered his gifts to the Lord with a pure and simple heart; but Cain held onto anger against his brother. And so, the one who was pleasing in his heart was also pleasing in his offering." But, alas! Today many are like this Cain, approaching the altar with discord and deceit. Hence the same Chrysostom says: "Since God has such a high regard for our reconciliation that He allows His own ministries to be interrupted until you go and resolve the enmity with your brother—yet we are not ashamed of this, but suffer enmities to remain for many days, and drag out our discords like a long rope, ignorant that our punishment will be as much longer as our discord is."
The Path of Integrity and Truth
Christ warns against the dangers of delay in repentance, forbids lustful intent, and calls for simple truthfulness in speech over the habit of careless swearing.
We must quickly come to an agreement with our adversary, whether that adversary is a neighbor we've offended, our own conscience, or God through our sin. And because it's been said that we must be in harmony with an offended brother, it generally follows that we should come to an agreement with our adversary and settle things with him quickly while we're still on the way in this present life, where there's still time and place for repentance and mourning; and what we can do today, we shouldn't put off until tomorrow, because delay brings danger, and no one knows the end of his own life. As Chrysostom says elsewhere: "There's nothing that can ruin our life as much as always putting off and delaying the performance of good works." Often, this very thing has caused us to fall away from all that is good. We must quickly come to an agreement with our adversary, lest that adversary hand us over—that is, be the cause of our being handed over—at the final judgment, and the judge hand us over to the minister and the exactor, that is, to the malignant spirit for punishment; for he will cast us into prison, that is, into hell, and exact the penalty for the sin he himself suggested. Therefore, a person won't get out until he pays the last penny and the smallest coin—that is, until he has atoned even for the smallest and lightest sins, because nothing will go unpunished. For here, 'until' is used to mean 'never,' so that it functions as a negation of all time, just as it sometimes functions as an affirmation of all time. Therefore, according to Augustine, it doesn't signify the end of the punishment, but the continuation of the misery. Therefore, a person will then pay the penalty of hell—even for the smallest sins, by reason of the mortal guilt attached to them—by suffering, and will never settle the debt by obtaining forgiveness, because they will be punished and cleansed forever; and there will never be a place for pardon there, from which one never comes to the last penny, which is always being paid. And so, a person will never get out, because in hell, where there is no place for pardon, release will never be possible. It doesn't speak here of the devil as our adversary, because we must not agree with him, but rather resist him. Instead, in this context, our adversary is a neighbor who has been offended or harmed, with whom we must agree and reconcile through due satisfaction and by calming him, or anyone else who has opposed us, to whom we must be kind and gentle. Alternatively, our adversary is the synderesis and conscience, which murmur against our evil will and against evil itself, and accuse us, with our conscience bearing witness against us, to which we must agree for the sake of what is good. In a mystical sense, God is also our adversary when we sin, because He resists us when we fall away from Him by sinning; we must agree with Him by repenting and doing His will. Or it is the divine word, which contradicts those who want to sin and argues against and accuses us when we sin; we must obey it by abstaining from and turning away from sins, and by humbly submitting ourselves to His commandments. Next, he adds other points to confirm what he said earlier—that he didn't come to abolish the Law but to fulfill it—and he offers an understanding of another commandment within the Law. The Jews, through the commandment "You shall not covet your neighbor's wife," understood only the outward signs to be forbidden—such as impure touches, kisses, and the like—and they explained it this way: "You shall not covet" meant "You shall not perform the signs of someone who covets." Similarly, through the commandment "You shall not commit adultery," they understood only the outward act of adultery to be forbidden; they thought that interior desire and will, hidden entirely in the heart and not expressed by sign or deed, was no sin at all. But this is irrational, because outward acts or signs have no character of sin except insofar as they are voluntary. And so the Savior, excluding this error, says: "Everyone who looks at a woman to covet her"—that is, with that intention and mind, and with the specific aim of coveting her, which is no longer just being stirred, but fully consenting to lust—"has already committed adultery with her in his heart." Hence Chrysostom says: "And if I covet, even if I do nothing more, I will be with the adulterers." Through the Law, therefore, lust that is carried out is condemned; through the Author of purity, however, lust that is merely thought is condemned. The Law condemns adultery; the Gospel, however, punishes even the covetousness that is the root of adultery. That is why John was girded at the loins, but Christ was girded at the heart. You should know that there is a kind of desire that arises from a sudden impulse, without any deliberation of good or evil and without consent; this is called a 'propassion' and is a venial sin. Another kind occurs with the mind's deliberation and with consent to the pleasure or the act; this is called a 'passion' and is a mortal sin. The Lord is speaking here of deliberate desire, which involves in itself consent to the pleasure or the act. Desire with consent in the mind is therefore a mortal sin, even before it is expressed in an act or a sign. And because sight is a provocation to desire, we should, following the advice of Ambrose, turn our eyes away from vanities, so that the mind does not desire what the eye has seen. Hence Gregory says: We must be on our guard, because it isn't fitting to look upon what it isn't lawful to desire. For in order to keep the mind pure in its thoughts, the eyes must be lowered—as they are like thieves leading to guilt—away from the lasciviousness of their own pleasure. Chrysostom also says: "Whoever makes it his business to look at beautiful faces is lighting a furnace of passion for himself; he takes his soul captive and quickly drives it toward the act itself." What, then, can those people say for themselves who have dared to live recklessly with virgins? By the standard of this Law, thousands are guilty of adultery simply by looking at them every day with lust. Let those who rush off to the theaters so often hear this—those who stain themselves there almost daily with the obscenity of adultery, making themselves adulterers with every passing day and building up ten thousand occasions for their own ruin: this is Chrysostom. But against this, listen to Gregory’s effective advice: "When the flesh is lusted after, consider what it is when it’s dead, and you’ll understand what it is you’re loving." For nothing is more effective for taming the appetite for carnal desires than for everyone to consider what that which they love while it is alive will be like when it is dead: this is Gregory. And because the Lord said that anyone who looks at a woman with lust has already committed adultery, he consequently teaches us to cast away the occasion that causes a person to fall into such consent: so that if your right eye or right hand causes you to stumble—that is, causes you to fall into that aforementioned consent—pluck it out or cut it off; not the member itself, but the abuse of the member, by restraining that member from illicit activity and affection, and casting it away from you, annihilating it entirely. It's better for you that one of your members should perish in this way—by abandoning the illicit act, however pleasurable—than that your whole body and soul should be cast into hell. As Gregory says: "It is not right to look upon what it is not lawful to desire." And Bernard says: "Whoever holds a woman's hand should know that he is in the chains of the devil." Many should therefore pay attention to how evil it is to look upon the beautiful faces of women or any young people, or to touch their hands, faces, or any part of their body, or to talk with them willingly. According to many doctors of the Church and fathers of the religious life, such things signify the corruption of the inner person and a certain softness and dejection of soul. Here, according to Augustine, it is not commanded that any member be plucked out literally, but rather the occasion of sinning. For there can be an occasion of sin from a mere look, and then the eye causes one to stumble; even when it is done with a good intention, the right eye still causes one to stumble. Or there can be an occasion from physical contact, even with a good intention, and then the right hand causes one to stumble. If things of this sort cause one to stumble, they must be cast away, because the occasions of sinning must be avoided. You can take an example from a good visit or a good work in general; for instance, if someone goes to a group of women to preach or to give advice, or if he gives alms to a woman, and from this he finds an occasion for his own ruin—because of the rise of some bad familiarity or dangerous temptation—he ought to give up that good work, so that the whole collection of his good works doesn't fall into ruin. This is why Alanus says: If you want to avoid Venus, avoid the places, the times, and the lifestyle; for place and time provide her with fuel, and the remedy is the same in all things. Hence Seneca: Whoever wants to put aside the desires for things he once burned for, let him turn his eyes and ears away from the things he has left behind. This is clear from what the same author says: "I return more greedy, more ambitious, more self-indulgent, and indeed more cruel, because I have been among people," says Seneca. Or take the eye and hand here to mean the inner ones—that is, those of the heart—which are called the right members here in comparison to the left and exterior ones, which are the more fragile body. If, therefore, the right hand causes the left to stumble, what will the rest do? Hence Jerome: "We must be careful that what is best in us does not slip into vice." For if the right eye and the right hand cause us to stumble, how much more do those things that are on our left side? If the soul slips, how much more the body, which is more prone to sin? And so Chrysostom says: "The eye or hand here doesn't refer to the human body, but to the eye or hand of the heart—that is, the sense of evil desire and the thought of carnal longing—which the Lord commands us to root out and cut off from our hearts through heavenly faith, for that is where all evil comes from." Therefore, the Lord commands us to cut off the members of the vices of an evil mind and a corrupt thought all the more, for the sake of the kingdom of heaven, so that we don't become guilty of eternal fire—with our vices dominating both body and soul, that is, the whole person. After teaching that you shouldn't lust after another man's wife, he goes on to teach that you shouldn't divorce your own; he then explains a specific permission in the Law regarding divorce and the certificate of divorce. The Jews believed this was simply allowed, but that's false; it was permitted not because it was right, but to avoid a greater evil—namely, wife-murder. It was a lesser evil to divorce wives than to kill them, which is why divorce wasn't allowed except for the reason of sexual immorality. In the Law, therefore, Moses ordered a certificate of divorce to be given because of the hardness of the husbands' hearts, who hated their wives; he wasn't granting a separation, but preventing murder, allowing a lesser evil to cut off a greater one, so that husbands wouldn't shed blood out of hatred. Christ, however, commands that a wife should not be divorced, except for the reason of sexual immorality, because the wife herself was the first to break the bond by not keeping her marriage vows to her husband. It's then permissible to send her away as far as living together and the rendering of the marriage debt are concerned; yet the bond of marriage remains for their whole lives, and therefore if a divorced woman marries another, she commits adultery, and the same applies to the man who marries her. Whoever wants to cast off a wife because of sexual immorality must first be cleansed of that immorality himself. For, according to Jerome, whatever is commanded to men consequently applies to women as well; for an adulterous wife is not to be divorced while a husband who is an adulterer is to be kept. After the Lord taught that we shouldn't harm our neighbor—forbidding anger and lust—he went on to teach that we must also avoid offending God by forbidding perjury and swearing; he also explains the meaning of a commandment in the Old Law that prohibits perjury. The Jews were mistaken about this, believing that only false swearing was prohibited and that an illicit oath still had to be kept; they also thought that a careless oath, made without necessity, was permissible. Because of this, the Savior says we shouldn't swear at all—that is, for any reason—where a necessary oath isn't excluded, but a careless one is. The righteousness of the Pharisees, therefore, is simply not to commit perjury. The Lord confirms this by forbidding us to swear, which is part of the righteousness of those who are to enter the kingdom of heaven. For just as someone who doesn't speak cannot speak falsely, so someone who doesn't swear cannot commit perjury. And just as sin won't be absent from much talking, so perjury won't be absent from much swearing. But just as God commanded that legal sacrifices be offered to him—not because they pleased him, but so that the people wouldn't sacrifice them to idols as they had been accustomed—so he allowed the weak to swear by God, not because it pleases God for this to be done, but because it is a lesser evil to do this to God than to offer it to creatures. Therefore, according to Jerome, the Law commanded that one should not swear except by God—not because it is a good thing to do, but so that the Jews, who had a terrible habit of swearing by created things, wouldn't come to believe that those things were worthy of worship. The Gospel, however, doesn't accept the need for an oath, since every faithful word should carry the weight of an oath. Chrysostom says of this: 'We aren't meant to swear at all.' For why is it necessary for any of us to swear, when we aren't allowed to lie at all? Shouldn't our words always be so true and so faithful that they are taken as an oath? And for this reason, the Lord forbids us not only to commit perjury but even to swear at all, so that we don't appear to be telling the truth only when we are under oath, and so that we don't think it's acceptable to lie without an oath, when He has established that we should be truthful in every word we speak. For the reason for an oath is simply that everyone who swears should speak what is true. And the Lord sees no difference between our swearing and our ordinary speech.2 For just as it is fitting that there be no treachery in an oath, so too there should be no lying in our words. Both perjury and lying are condemned by the penalty of divine judgment. Whoever among us speaks is therefore swearing, because it is written: 'A faithful witness will not lie.' It's not without reason that Divine Scripture often reminds us not to swear. Before God—who is truthful and knows everything that is said—the truth is taken as an oath, since everything He speaks is true; this is from Chrysostom. Hence Seneca also says: 'It should make no difference whether you affirm or swear.' You should know that wherever truth is being discussed, it's a matter of religious life and faith. According to Augustine, since the one who calls God as a witness is swearing, it's ridiculous to think that someone hasn't sworn just because they didn't say 'by God,' but instead said, 'God is my witness,' or 'Behold, before God, for I do not lie,' or 'God knows that I do not lie.' The Lord therefore commanded us not to swear at all—that is, not to swear in every way and in every case—because that is an incautious way of swearing. By this, however, swearing in a case of necessity isn't excluded, because the negation there is placed before a universal affirmative sign, which is equivalent to its contradictory; but when placed after, it's equivalent to its contrary. For here it isn't said 'do not swear at all' in the sense that in no case should one swear, which is false, because in some cases one must swear and in others not; rather, it's said here 'do not swear at all'—that is, do not swear in every way—and therefore the meaning isn't that in no case should one swear, but that whenever necessity is lacking and it isn't required, every incautious oath is excluded. Hence, according to Augustine, the Lord didn't command us not to swear as if it were entirely illicit, but so that no one would desire to swear as if it were a good in itself, and so that no one would swear easily without necessity and slip into perjury through the habit of swearing. To this end, however, for an oath to be right, three things are required: one regarding the matter about which one swears, namely truth, for otherwise there wouldn't be the fitness for confirmation; another regarding the cause for which one swears, namely justice, for otherwise there wouldn't be the required necessity for swearing; and a third regarding the one who swears, namely judgment or discretion, for otherwise there wouldn't be the required caution against danger. Hence it is said in Jeremiah: "You shall swear, says the Lord, in truth, and in justice, and in judgment." It is wrong to swear carelessly, not only by God but also by created things, insofar as the divine power shines through them. Therefore it follows: "Do not swear by heaven, for it is God’s throne," meaning that God’s glory shines there primarily; "nor by the earth, for it is his footstool," meaning the lowest creature, just as a footstool is the lower part of a seat; "nor by Jerusalem, for it is the city of the great King," that is, of God, who is the King of kings and is appointed for his worship, because it is a divine work, not yours. He proves this by saying: "For you cannot make one hair white or black." By this he means that just as one must not swear by God, so one must not swear by created things; because since every creature is a divine work, whoever swears by a creature swears by God. For this reason we are also forbidden to swear by created things, so that we don't hold a creature in the honor of divine veneration, or think that it isn't perjury to swear falsely by created things; and so that while we swear by created things, we don't believe that we are swearing by nothing or that the oath isn't binding. Yet oaths are sometimes made by crosses and the Gospels, that is, by Him to whom these things are dedicated. And similarly, they are made by the relics of the Saints, because in these we venerate God rather than the Saints, acknowledging that every good thing they possess, they have from Him as its author. But He who forbade swearing taught how we ought to speak, adding: "Let your speech be, 'Yes, yes,' 'No, no,'" simply affirming the truth and denying falsehood. Hence He doubles both, so that what is within the heart may be spoken outwardly by the mouth. Our speech is truly 'yes, yes' or 'no, no' when we affirm or deny something with the twofold truth of both heart and mouth. Therefore, just as it is in your conscience, let it be on your tongue; just as it is in reality, let it be in your mouth; and just as it is in your mouth, let it be in your actions, so that what you affirm in reality, you prove by your deeds, and what you deny in words, you do not confirm by your actions. Whatever goes beyond this—that is, swearing—comes from evil, meaning it stems from the weakness and suspicion of someone who won't believe you without an oath. He didn't say, 'It is evil'; for you don't do evil when you make good use of an oath, which, though not good in itself, is nonetheless necessary so that you can persuade another person of what you are usefully suggesting. Rather, it comes from the evil and weakness of the person whose weakness forces you to swear when you see they are slow to believe what it is useful for them to believe, unless it is confirmed by an oath. Still, there is always some evil involved: either on the part of the one swearing, when they swear without necessity, or if they swear when asked, the evil lies on the part of the one asking. This is either an evil of fault, when someone demands an oath without necessity, or an evil of penalty, because it stems from human weakness—a kind of penalty inflicted on the human race—that people don't trust one another with a simple word, without an oath. Let us speak the truth, then, and not try to validate it through frequent oaths, but through the integrity of our character. And in speaking, let us use only our mouth, because whatever goes beyond the mouth—that is, using other gestures—comes from evil. As it says in Proverbs: 'A worthless person, a man of iniquity, walks with a perverse mouth,' and 'winks with his eyes.' It's foolish, therefore, to imitate such a person and speak with your fingers; but it's even more foolish if you speak with your hand, which has more fingers, and consequently, it's most foolish if you also use your arms and shoulders while speaking. If, however, you add the movement of your head to the movement of these limbs, you already appear like a madman. It's better, therefore, to keep all your limbs still while speaking, except for your mouth, so that no scandal may in any way arise for others from such behavior. PRAYER: Lord Jesus Christ, who promised temporal things to the ancients but eternal things to us, so that our righteousness might abound, grant that I may shine before You and my neighbors in both word and deed, not to abolish Your Law, but to fulfill it more than enough. Guard me from anger and from offending my neighbor, so that the offering of my heart, my mouth, or any good work that I offer to You may be acceptable in Your sight. Grant me, most merciful God, to guard against evil desires and evil sights, and to avoid every oath, so that just as I am able to abstain from injuring my neighbor, I may also abstain from injuring You, and always please You in all things. Amen.
Read the original Latin
lucere opere et sermone, et quod Christus non venit Legem solvere, sed implere. Matthaei cap.
Et quia Dominus hortatus est Apostolos ad sustinendum tribulationes , nunc consequenter ponit quatuor similitudines , scilicet comparando eos sali, luci, civitati, et lucernae, quibus ipsos ostendit similes , ut per hoc intelligant se in tribulationibus debere magis esse fortes. Ac si eis diceret : Non vos debetis in tribulationibus deficere, quia defectus vester multis esset occasio ruinae. Vos enim estis sal terrce; vos estis lux mundi; vos estis civitas supra montem posita, et lucerna supra candelabrum posita. Vos, inquam» estis, id est^esse debetis. Duae pri-> mae similitudines dicuntur per affirmationem, in quibus ostenditur ad quid sunt; quia ad condicndum afFectum, et illuminandum intellectum. Duae sequentes dicuntur per negationem , in quibus ostenditur ad quid non sunt ; quia nec in absconsione personae, nec in occultatione doctrinae. Apostoli igitur et praelati dicuntur sal terrae, propter vitae perfectionem , qua homines condiuntur, et mentes eorum, qui adhuc terrena capiunt , imbuuntur. Sal enim terram sterilem facit, cibos condit, carnes siccat, et a pQtrefactione conservat , ex aqua et igne conficitur, in omni sacrificio ofFertur.
Sic exemplum sanctitatis, terrenum affectum mitigando , sterilem facit; sanctum desiderium sapidum reddendo condit; carnem mortificando dessiccat ; a putredine libidinis restringendo conservat; ex aqua devotionis, et igne dilectionis, decoquendo in fornace pcenitentiae , conficitur; in omni opere dirigendo, et moderando, ofFertur. Prascipue autem sal in Scriptura discretionem significat, quae in praelatis esse debet, qua debent opera subditorum sic condiri et dirigi, ut coram Deo sapida reddantur, sicut cibaria sale condita magis sapida sentiuntur.
Et monet Apostolos et ceteros Ecclesiae praelatos, ut in virtutibus persistant : quia si sal , id est praelatus, vel doctor , per quem alii condiendi sunt, infatuatus fuerit, yel evanuerit, et defecerit, scilicet aut persecutionis et adversitatis timore, aut cupiditatis et prosperitatis amore, aut superbiae et vanae gloriae elatione, aut carnalis affectus attractione, aut negligentiae et incuriae seductione; aut subversus errore, quominus condiat et doceat subditos exemplo et verbo, in quo salieiur infirmus populus subditus qui debet condiri vita et doctrina majorum ? vel in quo, et quo ^lio doctore condietur, et emendabitur, scilicet ipsum sal, id est ipse qui habet alios condire ; secundum illud Sapientis : Quis medebitur incantatori a serpente percusso? Unde dicendum est ei : Medice, cura /eipsum, Similiter si discretio, quae opera nostra condit, ab operibus nostris bonis, de genere defuerit, Deo accepta non erunt. In cujus figura, sal in omni sacrificio ponebatur. Sal igitur sic evanescens , propter inutilitatem sui, ad nihil valet ultra, neque in terra, neque in sterquilinio. Non est utile terrae, quia suo injectu prohibet eam germinare; non sterquilinio , id est fimo, quia sibi immixtum non sinit ipsum fecundare. Quasi diceret : Nihil valet, quia nec In se fructificat, aut fructum boni operis fert ut terra; nec in aliis fecunditatem, seu fecundandi virtutem dat, aut eos extollere valet ut fimus; sed mittatur foras ab officio, et humilietur inter homines, quia sibi nocet, et aliis non prodest, unde talis debet repelli a praelatione, ne officium praelatorum in conspectu hominum reddatur vile. Aut ergo a dignitate ecclesiastica deponetur, aut ab unitate Ecclesiae numero vel merito secemetur, aut a Sanctorum gloria excludetur, et talis conculcabitur ab hominibus in mundo per derisionem , ab Angelis in judicio per separationem, a daemonibus in inferno per afflictionem.
Dicuntur etiam Apostoli et praelati lux : Vos estis lux mundi, id est hominum qui sunt in mundo, propter verbum doctrinae , qua debent ignorantes de credendis et faciendis illuminare. Sicut enim spl et luna illuminant oculos corporis ; sic Apostoli et doctores illuminant oculos mentis. Prius autem est bene vivere quam bene docerc Et ideo postquam Apostolos dixerat sal terrce, sapienter vivendo; dicit eos lucem mundi, tenebrosos illuminando. Debet ergo praelatus esse sal, bene vivendo, lux, bene docendo; sal in exemplis, lux in doctrinis. Rectus ordo iste, primo bene vivere, deinde bene docere. Secundum Glossam, Deus est lux non illuminata, sed iliuminans; Apostoli et apostolici viri, lux iliuminata et illuminans; simplices justi, lux non illuminans, sed illuminata. Prima est sicut lux solis; secunda, sicut lux lunae ; tertia, sicut lux stellse.
Deinde post condimentum salis et radium lucis, sequitur civitatis protectio , et lucernse illuminatio, quia Apostoli et praelati non debent se abscondere, neque lucernam divini verbi ponere sub modio et occultatione humani timoris, neque sub lecto et quiete mundanae prosperitatis ; sed debent esse civitas in monte posita, ut sint refugium injuste oppressis ; et lucerna supra candelabrum posita, ut per sanctae vitae exempla luceant tenebrosis. Unde ad similitudinem civitatis supra montem , et lucernae supra candelabrum positae , sic monet Apostolos et praelatos simili lumine coram hominibus lucere et fulgere, ut visis operibus eorum bonis, odore et admiratione talium homines attrahantur et informentur, ac indeDeusPater gIorificetur,etnon ipsis, sed ei a quo omne bonum et laus impartiatur. Debent ergo lucere et opere, et sermone. Non enim ait : Ut audientes vestrum sermonem bonum ; sed, ut videntes opera vestra bona , glorificent Patrem vestrum qui in ccelis est, Magis enim operando quis. proficit quam loquendo, et plus movent exempla quam verba, quia major est splendor operis quam sermonis. Iste enim tantum ore praedicat, et una hora in septimana ; ille vero totus praedicat, et omni totius temporis hora. Unde aJibi : Fulgebunt justi, et tanquam scintillce in arundineto discurrent, Quod, secundum Gregorium, est vita secularium, qui foris quasi ad alta proficiunt, sed intus a soliditate inanescunt. £ contra vero docere voce, et non opere, quaedam vanitas est, et parum prodest; quia^ secundum Bernardum, lingua magniloqua et manus otiosa, doctrina lucida et vita tenebrosa, monstruosa res est.
Ad hoc autem lucere debent, ut finem boni operis in laudibus Dei, non hominum, constituant ; quia non debent de hoc suam, sed Dei quaerere gloriam, et proximi aedificationera, ut videntes opera eorum bona, Deum per quem in eis fiunt, non facientes glorifi^ cent, per imitationem eorum, per laudem quoque eorum, omnia ei ascribentesut Auctori bonorum. Non est ergo huic contrarium, quod infra dicitur : Attendite, ne justitiam vestram faciatis coram hominibus, quia opere bono quaerenda est gloria divina, et sic loquitur hic ; sed fugienda gioria propria et humana, et sic loquitur infra.
Deinde incipit eos jam informare, quod doceant praeveniendo primo falsam opinionem, quam habere poterant. Tanquam si quaererent, dicentes : Ecce volumus doctrinam tuam non abscondere, sed quid est hoc ipsum quod vetas abscondi? Numquid alios docturus es, contra ea quae in Lege et Prophetis scripta sunt 'i Non inquit : Nolite putare, ne scilicet in errorem incidatis , quoniam veni solvere Legem aut Prophetas, prohibendo scilicet ne spiritualiter nant. Ut enim dicit Au-* gustinus, omnia quae in Veteri Testamento conscripta sunt, Novi Testamenti typum et imaginem praetulerunt. Non veni solvere, et destruere Legem, sed potius adimplere eam. In hac autem Domini sententia, secundum Augustinum^ duplex est sensus. Nam adimplere Legem est aut addendo aliquid quod minus habet, aut faciendo quod habet. Dominus ergo addit quod minus habet, non utique solvit quod invenit, sed magis perficiendo confirmat.
Omnia etiam quae Lex et Prophetae de eo promiserant, jam pro parte in ipso completa sunt ; et antequam transeant coelum et terra, et elementa mutentur ab hac mutabili forma, in immutabilem, scilicet antequam iste mundus, quoad figuram, non quoad materiam, finiatur, omnia quae de eo scripta sunt, spiritualiter implebuntur, nec unum iota, aut unus apex, id est minimum etiam Legis praeccptum, potest cadere ab efFectu impletionis, ut remaneat irritum et inane. lota minima littera est inter alias, et uno ductu fit ; apex autera est particula litterae, quae ponitur in summitate, ad distinctionem, et notat minima praecepta; quia minimum praeceptum, vel minima praecepti particula, non prcsteribit a Lege, id est non remanebit, quin impleatur suo tempore, vel in capite, vel in corpore.
Deinde post modum implendi et docendi ipsi Christo proprium , 06tendit modum implendi a parte doctorum, et qualiter debet ei confirmari doctrinapraelatorum. Et ponit quamdam divisionem bimembrem doctorum. Quidam enim sunt, qui male vivunt et bene docent, sicut Scribae et Pharisaei faciebant. Et de istis dicitur : Qui ergo solverit, male scilicet vivendo, et transgrediendo unum de mandatis istis minimis, id est de i^ndatis Decalogi, quae dicuntur minima , quia inchoant hominem, et ad vitam pertinent incipientium, et docuerit sic homines, malis exemplis corrumpendo, minimus vocabitur in regno coelorum, id est in Ecclesia militante; quia, secundum Gregorium, cujus vita despicitur, restat ut ejus praedicatio contemnatur. O quot sunt hodie in Ecclesia tales minimi, qui tamen sibi videntur valde magni ! Ubi Augustinus : a Consequens est, ut qui minimus est im regno coelorum, qualis, nunc est Elcclesia, non intret in regnum coelorum, qualis tunc erit Ecclesia ; quoniam docendo quod solvit, ad eorem societatem qui faciunt quod docent, non pertinebit. » Unde et Chrysostomus : « Docere et non facere, non solum nihil lucri, sed et damni plurimum confert. Grandis enim damnatio est componenti qutdem sermonem suum, vitam vero suam atque opera negligenti.
» — Alii autem sunt qui bene vivunt et bene docent, et tales debent esse praelati Ecclesiae, et de istis subditur : Qui autem fecerit, et docuerit, , hic magnus vocabitur in regno ccelorum, Quia, secundum Chrysostomum, per verba philosophari facile est; quaevero, per opera demonstratio, generosi cujusdam et magni est; magni quoque erunt, etsi non adeo magni, qui faciunt et non docent : factores enim Legis justificabuntur apud Deum. Omnia autem mandata deputantur facta; quando quidquid non fit, ignoscitur. Ideoque dicere debemus : dimitte nobis debita nostra, Deinde confirmat quod dixit, quia in tantum non solvit Legem , sed superabundanter vult eam impleri, quod nisi sui eam superabundanter impleverint, et justitia eorum super Scribarum et Pharisaeorum , qui dicunt et non faciunt, superabundaverit, et non solum doceant, sed etiam faciant, quia ad salutem non sufficit bona doctrina, nisi adsit bona vita ; vel, secundum Augustinum, nisi non solum illa Legis minima praecepta impleverint, sed etiam ista quae ab eo adduntur, negat eis introitum regni coelorum ; per justitiam enim Legis, nullus intrare potuit in regnum coelorum, licet justitia proprie sumatur pro virtute cardinali, qua redditur unicuique quod suum est, large tamen sumitur hic ; quia, ut dicit Hieronymus, omnes virtutum species uno justitiae nomine continentur. Et secundum hoc dicit Augustinus, duas esse partes justitiae, scilicet declinare a malo, et facere bonum, quia sic justitia distinguitur contra peccatum. Ubi sciendum quod sicut sunt varia dona gratiarum Dei, ita sunt varii status et conditiones hominum. Propter quod his qui sunt in statu majori, respectu minorum, apte dici potest : Nisi abundaverit justitia vestra plus quam, talium, scilicet minorum, non intrabitis in regnum ccelorum, 7 Ira et vindicta in Lege nova PROHiBENTUR. — Hic advertendum cst quod Salvator praecepta Decalogi replicat, et ad observationem eorum homines inducit, verum intellectum eorum declarando, et errores Judaeorum circa haec excludendo. Nam doctores Judaeorum dicebant, per praecepta Decalogi negativa, tantum actum exteriorem, non motum animi, esse prohibitum, et quod voluntas mala non est peccatum, nisi exeat in effectum.
Unde dicebant de hoc praecepto : Non occides, quod per hoc prohibetur occidendi factum, et non occidendi propositum. Et hoc est quod dicit : Audistis quia dictum est antiquis : Non occides, sciiicet hominem, hoc est, sic interpretabanturpraeceptumhoc; sed hunc errorem exdudit Salvator, prohibens irasci sine causa. Unde non occidere hominem injuste manu et actu pertinet ad justitiam Legis. Qui autem sic occiderit, reus erit, secundum Legem, judicio mortis, seu accusatione et damnatione in mortem, quia Lex punit secundum talionem. Sed perfectus superaddit, prohibens ne quis sine causa justa irascatur fratri in corde, vel signum commoti animi ostendat in voce, dicens : Raca, quae vox indignantis est, absque certa expressione vituperii vel blasphemiae, aut certam injuriam , sub expressione verbi irroget, dicens : Fatue, quod est magis injuriari, quam dicere Raca. Prohibetur ergo : primo , motus irae in animo ; secundo, indignationis in signo ; tertio, vituperationis in verbo. Tribus autem generi• bus et gradibus culpae assignat tres gradus poenae : prima culpa est ira vei odium in corde latens ; secunda culpa est ira in generalem contumeliam prorumpens; tertia culpa est ira in specialem contumeliam procedens. His tribus culpis debetur poena differens, eis correspondens.
Nam qui irascitur motu interiori, vel odio, fratri suo, non vitio, ut sit ira per vitium, non per zelum, qui deliberat odium conceptum implere opere , si opportunitas adesset; reus erit judicio, id est dignus accusatione apud Deum, et in foro summi Judicis, licet non hominis , cum de voluntate non possit accusari coram homine. Qui autem dixerit fratri suo Raca, ex indignatione et contemptu ; reus erit concilio, id est consensu judicii, de danda in eum sententia, et dcterminanda poena, quia jam venit . in notitiam culpa. Quiautem dixe^ rit Fatue, ad contemptum personae, non ad correctionem culpae; reus erit gehennce ignis, et poenae determinatae, quia, secundum Glossam, non modicus furor est, quem Deus sale sapientlae condivit, infatuatum dicere et salienti derogare. Moyses ergo et Lex securim posuit ad ramum arboris, prohibens homicidium ; Christus vero tanquam sapiens agricola et Evangelium socurim posuit ad radicem, prohibens iram, ut omnem radicem peccati de cordibus nostris auferret, quia per iracundiam etiam usque ad homicidium perveniri potest. Et bene incipit ab ira, quia, secundum Glossam, janua omnium vitiorum est iracundia : qua clausa, virtutibus intrinsecus dabitur requies ; aperta ea, ad omne facinus armabitur animus. Secundum Hieronymum, ira est omnis malus motus ad nocendum ; aut ergo surgit subito, et sic est vcniale, aut ex deliberatione et consensu, et sic est mortale. Considerandum tamen quod licet ira sit peccatum, non tamen omnis ira : ira enim est appetitus vindictae ; vindicta autem, si sit justa, non est peccatum eam appetere.
Est autem injusta quadrupliciter : vel quoniam appetitur poena ejus qui non meruit ; vei appetitur plus quam meruit ; vel si appetatur ordine debito praetermisso ; vel quia appetitur propter indebitum finem , ut quando appetitur solum propter vindictam, non propter justitiam. Christus itaque radices inimicitiarum , Ipsosque fontes per quos charitas necari solet intercipiens, studet nos mutuis nobis charitatis nexibus colligare, quod tamen, heu ! parum curamus advertere. Unde Chrysostomus : a Et nos quidem majores nostros et potentiores , etiamsi injuriis et contumeliis contra nos agant, ferimus, verentes ne quid ab eis gravius patiamur; erga aequales vero vel inferiores, interdum nec laesi irascimur, in tantum humanus metus timore Dei praeponitur. Noli, inquit, irasci fratri tuo sine causa ; nam multo hoc levius est, quam si tu alium feras irascentem tibi sine causa. Cum ergo, quod majus est, propter timorem hominum feras, propter timorem Dei ne minimum quidem patieris "i » haec Chrysostomus, Et si prohibetur ira recens, multo magis inveterata, ut dicit Augustinus : a Si irasci non est fas fratri, aut dicere Raca, aut Fatue : multo magis in animo tenere aliquid, ut in odium indignatio convertatur. » 8 Recongiliatio autem jubetur, muneribusque anteponitur. — ideo ex praemissis concludit, quod volens ofFerre Deo in altari fidei et cordis sui quodcunque munus , scilicet cordis, oris, operis, sive hostiam, sive eleemosynam, sive doctrinam, sive orationem, sive hymnum, sive psalmum, sive aliud spiritualium vel corporalium donorum, prius, debet reconciliari fratri, laeso seu offenso per eum verbo vel facto, damno corporali vel spirituali, quia munus non accipitur, nisi ante discordia ab animo repellatur.
Deus quippe non munus repellit, sed charitatem proximi quaerit, et ideo charitatem prius proximo exsolvat, qui munus suum Deo placere exoptat. Munus enim Deo oblatum non proficit ipsi otFerenti, nisi sit in charitate. Charitatem autem non habet, nisi proximo per eum laeso velit saiisfacere. Ubi sciendum quod si commode possit haberi ipsius fratris ofFensi praesentia, tunc pergendum est ad eum pedibus corporis, et revocandus est in gratiam satisfaciendo , vel veniam postulando. Si autem ejus praesentia non possit commode haberi, tunc sufficit ad eum ire pedibus mentis , prosternendo et subdendo se illi, piis votis et affectu humili, habendo propositum satisfaciendi , loco et tempore competenti. Et hoc modo utitur Ecclesia Romana, quae reum contitentem absolvit, et sibi satisfactionem laeso faciendara imponit. Sciendum est etiam, quod si ofFensa nota est fratri, postu)anda est reconciliatio ; si vero abscon^ dita, non teneor sibi manifestare, ne concitetur ad iram, sed postulanda est a Deo, ct manifestanda sacerdoti. Et, secundum Chrysostomumj si cogitatu ofTendisti, reconciliare cogitatu ; si verbis ofFendisti, reconciliare verbis ; si operibus ofFendisti , reconciliare operibus.
Omn» enim peccatum, quo modo committitur, eodem modo de ipso poenitentia agitur. Et si offendit quis verbo detrahendo, debet reconciliare famam restituendo. Attende bene ista, quia relucet hic circa nos magna Dei misericordia, quando hominum utilitates plus aspicit quam suos honores, et plus diligit fidelium concordiam quam munera sibi oblata. Unde Chrysostomus : « O admirabilem benignitatem, atque inefFabilem erga homines amorem Dei ! Honorem suum despicit, dum in proximo charitatem requirit. P»fthil enim ita studet Deus, ut nos mutuis nobis charitatis nexibus coHigare : propter hoc enim facta sunt omnia, idcirco et Deus homo factus est , atque omnia illa gessit, ut nos in unum congregaret : » haec Chrysostomus, Relucet et hic nihilominus severitas Dei magna, quando discordantium vota recusat et munera. Unde Gregorius : « Ecce a discordantibus accipere non vult sacrificium , holocaustum suscipere recusat. Hinc ergo perpendite quantum sit malum discordiae, propter quod et illud abjicitur, per quod culpa relaxatur.
» De hoc malo discordiae sic dicit Cyprianus : « Discordans et dissidens, et pacem cum fratribus non habens, nec si pro nomine Christi occisus fuerit, crimine dissensionis fraternae poterit evadere. Quale delictum est quod nec baptismo sanguinis potest ab! ui ? Quale crimen est, quod martyrio non potest expiari ? » Et ideo, ut ait Chrysostomus : « Munera Abel suscepta sunt a Deo, Cain reprobata, quia Abel pura ac simplici mente Domino munera ofFerebat ; Cain vero iram adversus fratrem tenebat ; et ideo ille placuit in munere, qui placebat in corde. Sed, heu! hodie multi huic Cain sunt similes, cum discordiis et dolis ad altare accedentes. » Unde idem Chrysostomus : « Cum Deus tantum cune reconciliationis nostrae habeat, ut patiatur interrumpi ministeria sua, donec tu eas et fesolvas inimicitiam cum fratre tuo; nec nos hoc ipsum erubescimus, sed multos dies patimur manere inimicitias, et trahimus sicut funem longum discordias, ignorantes quod tanto longior erit nobis poena, quanto et discordia.
» 9 Debemus quam cito consentire adversario nostro , sive sit proximus liesus, sive conscientia, sive Deus per peccatum. — Et quia dictum est de concordia cum fratre ofFenso habenda, inducit generaliter , ut consentiamus adversario nostro, et concordemus cum eo cito dum simus in via ej in hac praesenti vita, ubi est locus et tempus poenitendi et moerendi, et qijod possumus hodie , non difFeramus in crastinum, quia mora trahit ad se periculum, et nemo scit vitae suae terminum. Ut alibi idem Chrysostomus : « Nihil quippe est quod ita vitam nostram valeat evertere, ut operum actionem bonorum dissimulare semper, semperque difFerre. Saepe enim istud ex omnibus nos bonis fecit excidere. » Cito, rnquam, concordemus cum adversario, ne ipse adversarius tradat nos, id est causa sit ut tradamur j«^zc/, in ultimo examine; et jiidex tradcd nos ministro, et exactori, id est maJigno spirilui ad ultionem ; qui tnitiet in carcerem, \d est infernum, et poenam exigit pro culpa quam suggessit. Unde non exibii homo, donec reddat novissimum quadrantem, et minutum, id est, luat etiam minima et leviora peccata, quia nihii erit impunitum. Donec enim ponitur hic pro nunquam, ut sit abnegativum omnium temporum, sicut quandoque omnium affirmaiivum. Unde, secundum Augustinum, non significat finem poenae, sed continuationem miseriae.
Poenam ergo gehennae tunc homo , etiam pro peccatis minimis, ratione mortalis annexi, sen\per reddet patiendo et nunquam persolvet veniam consequendo, quia semper punietur et eluet, neque unquam veniae locus ibi erit, unde nunquam ad novissimum quadrantem venitur, qui semper solvitur : et ideo nunquam homo exibit, quia in inferno; ubi locus veniae non est, nunquam erit redditio possibilis. Non loquitur -hic de diabolo adversario nostro, quia illi non est consentiendum , sed potius resistendum; sed hoc loco adversarius noster est proximus ofFensus, seu laesus, cui debemus per satisfactionem debitam, et ipsius placationem consentire, et cum eo concordare, vel quicunque alius nobis adversatus, cui benevoli et benigni esse debemus. Vel adversarius noster est synderesis et conscientia, quae malae nostrae voluntati, et contra malum remurmur^t, et nos accusat, testimonium nobis perhibente conscientia, cui debemus ad bonum consentire. Mystice etiam adversarius noster est Deus, quando peccamus, quia nobis resistit, cum ab eo peccando ^ecedimus , cui consentire debemus poenitendo, et ejus voluntatem faciendo. Vel sermo divinus, qui peccare volentibus contradicit, et nos peccantes arguit et accusat; cui debemus obedire, a peccatis abstinendo et avertendo, ac praeceptis ejus humiliter nos subdendo.
Deinde subjungit quaedam alia , ad confirmandum quod dixit supra, scilicet quod non venit solvere Legem, sed adimplere, et dat intellectum alterius praecopti in Lege. Judaei enim per istud praeceptum : Non concupisces uxo^ rem proximi tui, intelligebant signa exteriora tantum prohibita, ut sunt tactus impudici, oscula, et hujuscemodi, et sic exponebant : Non concupisces, id est, signa concupiscentis non> facies. Similiter per istud prseceptum : Non wwpchaberis, intelligebant actum maechiae exteriorem tantum esse prohibitum, et sic concupiscentia et voluntas interior latens, omnimode in corde, non expressa signo vel facto, nullum esset peccatum. Sed hoc est irrationabile, quia actus exteriores, vel signa, non habent rationem peccati , nisi in quantum sunt voluntarii. Et ideo Salvator, hunc errorem excludens , dicit : Omnis qui videt muliei^em ad concupiscendum eam, id est ea intentione et animo, et hoc fine attendens ut concupiscat eam, quod non est jam titillari, sed plene consentire libidini Jam mcechatus est eam in corde suo. Unde Chrysostomus : « Et si concupiero, nec etiam plus fecero, cum adulteris ero. Per Legem ergo, luxuria perpetrata; per Auctorem vero munditiae, luxuria cogitata damnatur. Lex adulterium damnat; Evangelium vero etiam concupiscentiam, quae radix est adulterii, punit.
Unde Joannes in lumbis, sed Christus in pectore cinctus fuit. » Et sciendum quod quaedam est concupiscentia ex subito motu, sine deliberatione boni operis vel mali, et sine consensu, et dicitur propassio, et hoc est peccatum veniale. Alia est cum deliberatione animi, et cum consensu in delectationem, vel in opus, et dicitur passio, et hoc est peccatum mortale. Dominus vero loquitur hic de concupiscentia deliberata, quae implicat in se consensum in delectationem vel in opus. Concupiscentia ergo cum consensu in animo est mortale peccatum, etiam antequam exprimatur facto, vel signo. Et quia visus est concupiscentiae provocativus, ideo, secundum consilium Ambrosii, avertamus oculos a vanitatibus, ne quod oculus viderit, animus concupiscat. Unde Gregorius : a Providendum ergo nobis est, quia intueri non decet, quod non licet concupisci. Ut enim munda mens in cogitatione servetur, a lascivia voluptatis suae deprimendi sunt oculi, quasi quidam raptores ad culpam.
» Ubi et Chrysostomus : « Qui studet elegantes facies inspicere, ipse fornacem sibi passionis accendit, et captivam faciens animam, ad opus quoque celeriter adducit. Quid jam hic quoque respondent, qui ausi sunt temere cohabitare virginibus? Hujus enim sanctione Legis, mille sunt adulteriorum rei, quotidie illas ad concupiscendum videntes. Audiant haec qui saepius ad theatra festinant, seque ibi pene quotidie adulterii obscoenitate commaculant, et adulteros seipsos per unumquemque diem faciunt , et decem mille construunt perditionis occasiones : » haec Chrysostomus. Sed contra haec audi efficax consilium Gregorii : « Caro, inquit, cum concupiscitur, pensetur quid sit exanimis, et intelligitur quid amatur. Nihil quippe sic ad edomandum desideriorum carnalium appetitum valet, quam ut unusquisque hoc quod vivum diligit, quale sit mortuum penset : » haec Gregorius.
Et quia Dominus dixerat, ex visione mulieris, maechari videntem, ideo consequenter docet abjicere occasionem, quae facit hominem ruere in talem consensum : ut, si oculus tuus dexter, vel manus tua dextera scandalij^at te, id est faciat te ruere in praedictum consensum, erue eum, vel abscinde eam, non membrum, sed membri abusum, cohibendo ipsum membrum ab exercitio et affectu illicito, et projice abs te, ex toto annihilando. Expedit enim tibi, utpereat unum membrorum tuorum, praedicto modo, scilicet actum illicitum, quamvis delectabilem, deserendo, quam totum corpus tuum, cum anima mittatur in gehennam, Unde Gregorius : « Intueri non decet, quod non licet concupisci. » Et Bernardus : « Qui manum mulie-" ris tenet, sciat se esse in vinculis , diaboli. » Attendant ergo multi quam malum sit pulchras facies mulierum, seu quorumcunque juvenum intueri ; aut horum manus vel facies, seu quascunque corporis partes contrectare; vel libenter cum eis fabulari, quia, secundum plures doctores Ecclesiae, et religiosae vitae patres, talia designant interioris hominis corruptionem, ac quamdam ejus mollitiem et dejectionem. Hic, secundum Augustinum, non praecipitur aliquod membrum, ad litteram, erui ; sed occasio peccandi. Potest enim esse occasio ex aspectu, et tunc oculus scandalizat; et cum bona fit intentione, tunc scandalizat oculus dexter. Vel potest esse occasio ex contactu , et cum bona intentione, et tunc scandalizat manus dextra. Hujusmodi ergo si scandalizantf abjicienda sunt, quia fugiendae sunt occasiones peccandi.
Et potest accipi exemplum de visitatione bona, vel opere bono de genere; verbi gratia, si aliquis vadit ad collegium mulierum causa praefdicationis, vel consilii dandi, vel si dat eleemosynam alicui mulieri , et ex hoc percipiat occasionem ruina; sibi imminentis, per ortum alicujus familiarita^is malae, vel tentationis periculosae, debet illud bonum de genere dimittere, ne tota congeries bonorum operum subjaceat ruinae. Et ideo dicit Alanus : Si vitare velis Venerem, loca, tem[pora, vita; Et locus et tempus, pabula donat ei, Et idem remedium est in omnibus. Unde Seneca : a Qui deponere vult desideria rerum omnium, quarum cupiditate flagravit, et oculos, et aures, ab his quae rcliquit, avertat. » Et hoc patet ex eo quod dicit idem : « Avarior redeo, ambitiosior, luxuriosior, imo vero crudelior, quia inter homines fui : » haec Seneca. Vel accipe hic oculum et j' manum interiorem, scilicet cordis, quod membrum dextrum hic dicitur comparatione sinistri et exterioris , scilicet corporis fragilioris, Si ergo dextera scandalizat sinistram, quid faciet? Unde Hieronymus : « Gavendum est ne quod in nobis est optimum, labatur in vitium. Si enim dexter oculus et dextera manus scandalizant, quanto magis ea, quae in nobis sinistra sunt ? Si anima labitur, quanto magis corpus , quod est ad peccata proclivius?
» Unde et Chrysostomus : a Oculum hic, vel manum, non corporis humani significat, sed^ oculum, vek manum cordis, id est sensum malae concupiscentiae , et carnalis desiderii cogitationem , quam per fidem coelestem erui, et abscindi a cordibus praecipit, unde omnia mala procedunt. Unde hic magis membra vitiorum malae mentis et pravae cogitationis excidere nos Dominus praecipit, propter regnum ccelorum, ne dominantibus vitiis, et corpus et anima, id est totus homo, reus efl&ciatur ignis aeterni.
Deiude postquam docuit alienam uxorem non esse concupiscendam , consequenter docet suam non esse dimittendam ; et dat intellectum cujusdam permissi in Lege, scilicet de uxoris dimissione, et libelli repudii datione. Credebant enim Judaei, quod hoc esset simpliciter licitum ; sed est falsum, quia ideo hoc permittebatur, non quia licitum, sed ad evitandum majus malum, scilicet uxoricidium. Minus enim malum erat uxores dimittere , quam eas interficere : et idea non erat licitum, nisi propter fornicationem, uxorem dimittere. In Lege ergo Moyses jussit dari libellum repudii propter duritiam cordis maritorum , odio uxores suas habentium , non dissidium concedens, sed homicidium auferens; et minus malum permittens, ut majus abscideret, ne mariti, propter odium, sanguinem funderent. Christus autem jubet uxorem non dimitti debere, excepta fornicationis causa, quia tunc ipsa uxor esse primo noluit, quae fidem conjugalem marito non servavit. Tunc enim licitum est eam dimittere, quantum ad cohabitationem, et debiti redditionem ; manet tamen vinculum matrimonii, per totam eorum vitam ; et ideo si dimissa nubit alteri, committit adulterium, et similiter qui ducit eam. Quisquis tamen causa fornicationis vult uxorem abjicere, prius debet a fornicatione purgatus esse. Quia, secundum Hieronymum, quidquid viris jubetur, hoc consequenter redundat in feminas : neque enim adultera uxor dimittenda est, et vir maechus tenendus.
Deinde postquam docuit Do^ninus non esse injuriam proximo inferendam , prohibendo iram et concupiscentiam, consequenterdocetab injuria Dei abstinendum, prohibendo perjurium et juramentum ; et dat intellectum cujusdam praecepti, quo prohibetur perjurium in Lege Veteri. Circa quod errabant Judai, credentes quod solum juramentum mendax esset prohibitum, et quod juramentum illicitum esset ■servandum ; et similiter quod juramentum incautum, quod sine necessitate fit, esset licitum. Propter quod Salvator dicit non esse juran<lum omnino, id est ex quacunque causa, ubi non excluditur juratio necessaria , sed incauta. Justitia ergo Pharisaeorum est non perjurare. Hanc confirmat Dominus, vetans jurare, quod pertinet ad justitiam eorum qui intraturi sunt regnum coelorum. Sicut enim falsum loqui non potest, qui non loquitur ; sic perjurare non potest, qui non jurat. Et sicut in multiloquio non deerit peccatum, sic nec in multijurio, perjurium. Sicut autem Deus praecepit sibi victimas legales ofFerri, non quia ei placerent, sed ne eas, prout consueverant, idolis immolarent; sic infirmis concessit jurare per Deum, non quod Deo placet hoc fieri, sed quod minus malum est hoc Deo, quam creaturis exhiberi.
Unde, secundum Hieronymum, in Lege praeceptum est non jurare, nisi per Deum : non quod bonum sit, sed ne Judaei pessima consuetudine jurantes per 4:reaturas, crederent eas venerandas. Evangelium autem non recipit juramentum, cum omnis sermo fidelis pro jurejurando sit. Ubi Chrysosiomus : u Unde jurare nos prorsus non convenit. Quid enim unicui=que nostrum jurare necesse est, cum nobis mentiri omnino non liceat ? Quorum verba ita vera semper, ita debent esse fidelissima , ut pro juramento habeantur? Et idcirco Dominus, non solum perjurare, sed etiam jurare nos prohibet, ne tunc tantum videamur verum dicere cum juramus, et ne quos veraces in omni sermone esse constituit, putaremus sine jurameato licitum esse mentiri. Juramenti enim haec causa est, quia omnis qui jurat, ut, quod verum est, eloquatur. Et Dominus inter jurameor tum et loquelam nostram nullam vuh esse distantiam.
Quia, sicut in juramento nullam convenit esse perfidiam, ita quoque in verbis nostris nullum debet esse mendacium. Quod utrumque et perjurium et mendacium divini judicii poena damnatur. Quisquis ergo nostrum loquitur, jurat, quia scriptum est: Testis jfidelis non mentieiur. Unde non immerito non jurare sspe Scriptura divina commemorat, quia * Deo, qui verax est, et noscit quidquid dicitur, pro juramento habc^ tur ; quia verum est omne quod lo» quitur : » haec Chrysostomus, Unde et Seneca : a Nihil intersit an affirmes, an jures. De religione et fide scias agi , ubicunque de veritate tractatur. » Sccuhdum Augustinum, quoniam ille jurat qui adhibet testem Deum, ridiculum est putare; ut non juraverit quis, quia non dixit per Deum, sed dixit, testis est mihi Deus, vel ecce coram Deo, quia non meniior, vel, Deus scit ^uia non mentior, PtaecepitergoDominusnofl jurare omnino, id est jurare noa in «omni modo, et in omni casu : quia haec est incauta juratioe Per hoc tamen non excluditur juratio in necessitate : quia negatio ibi pfaeponitur signo universali afiinnativo, quod aequipollet suo contradictorio; sed postposita sequipollet suo coatrario, Hic enim non dicitur omnir no non jurare : quia esset sensus^ quod in nullo casu esset jurandum, quod est falsum, quia in aliquo casu 33 r €St jurandum, etin aliquonon; sed dicitur hic, nonjurare omnino, id est jurare non omnino, id est non omnimodo : et ideo non est scnsus, quod in nuUo casu sit jurandum, sed quandocunque deest necessitas, et non est necessarium , et sic excluditur omne juramentum incautum. Unde, secundum Augustinum, Dominus non praecepit non jurare tanquam omnino illicitum; sed ne quisquam jurare appetat, tanquam per se bonum, et ut nullus juret de facili absque necessitate , et dilabatur in perjurium, ex jurandi consuetudine. Ad hoc autem quod rectum sit juramentum, tria requiruntur : unum ex parte rei de qua juratur, scilicet veritas, aliter enim non esset confirmandi idoneitas; alterum , ex parte causae , pro qua juratur , justitia , aliter enim non essetdebita jurandi necessitas; tertium, ex parte jurantis, scilicet judicium , sive discretio, aliter enim non esset debita pericuH cautela.
Unde in Jeremia : Jurabis, dicit Dominus, in veriiate, et justitia, et judicio. Et non solum incaute jurare per Deum est illicitum, sed etiam per creaturas, in quantum in eis relucet virtus divina. Ideo sequitur : Neque per ccelum, quia thronus Dei est, id est principaliter ibi relucet gloria Dei, neque per tei'ram, quia scabellum pedum ejus est, id est infima creatura, sicut scabellum est inferior pars sedis, nequeper Jerosolymam, quia civitas est magni Regis, id est Dei, qui est Rex Regum, et ad ejus deputata cultum, quia scilicet est opus divinum, non tuum; quod probat, dicens : Quia non potes facere unum capillum album, aut nigrum, Unde vult dicere, sicut nec per Deum non est jurandum, ita nec per creaturas : quia cum quaelibet creatura sit opus divinum, qui jurat per creaturam, jurat per Deum. Ideo etiam prohibemur jurare per creaturas, ne creaturam in honore divinae venerationis habeamus, vel ne putemus non esse perjurium, ^urare falsum per creaturas; et dum per creaturas juramus , nihil jurare, et juramentum non obligare credamus. Fiunt tamen interdum per cruces et Evangelia, id est per eum cui haec sunt dedicata. Et similiter fiunt per Sanctorum reliquias, quia in his potius Deum quam Sanctos veneramur, a quo auctore, omne bonum quod habent, eos habere recognoscimus. Qui autem jurare prohibuit, quomodo loqui oportet, docuit, subdens : Sit autem sermo vester, est est, non non, simpliciter affirmando veritatem, et negando falsitatcm. Unde duplicat utrumque, ut quod est intus in corde hoc dicatur foris in ore.
Tunc est enim sermo noster, est est, non non, cum gemina veritate cordis et oris, aliquid affirmamus vel negamus. Igitur sicut est in conscientia , ita sit et in lingua; et sicut est in re, ita et in ore; et sicut est in ore, ita et in opere, ut quod re affirmamus, operibus probemus, et quod verbis negamus , factis non confirmemus. Quod auiem his abundantius , et amplius, est, scilicet jurare, a malo est, id est ab infirmitate et suspicione illius qui sine juramento non credit. Non dixit : Malum est; tu enim non facis malum , qui bene uteris juratione, quae etsi non bona, tamen necessaria est , ut alteri persuadeas, quod utiliter suades; sed a malo et infirmitate illius est, cujus infirmitate cogeris jurare , cum vides pigrum ad credendum, quod ei utile est credere, nisi firmetur juratione. Semper tamen est malum ibi ex aliqua parte : vel ex parte jurantis, quando jurat sine necessitate; vel si requisitus jurat, est ibi a parte requirentis. Et hoc vel malum culpae, quando scilicet requirit juramentum sine necessitate ; vel malum poenae, quia ex infirmitate humana, quse est qusedam poena generi humano inflicta, procedit, quod homines non credunt sibi mutuo simplici verbo, absque juramento . Verum igitur loquamur , neque id jurationibus crebris, sed morum probitate commendemus. Et in loquendo ore tantum utamur, quia quod ore amplius est, scilicet etiam ceteris artibus uti, a malo est.
Ut enim in Proverbiis dicitur : Homo apostata vir inutilis digito loquitur, Stuhus ergo est, qui talem imitatur, et similiter digito loquitur; sed magis stuhus est, si eiiam manu, in qua plures digiti sunt, loquatur ; et per consequens, stultissimus est, si etiam brachiis et humeris, in loquendo utatuf. Si autem ad motum membrorum istorum accedit et motio capitis, jam videtur quasi insano similis. Expedit ergo omnia membra , praeter os, in loquendo continere, ne inde scandalum ad alios possit quomodolibet derivare. ORATIO Domine Jesu Christe, qui antiquis temporalia , nobis vero aeterna promisisti, ut nostra superabundet justitia, da mihi coram te et proximis sermone et opere lucere, ac Legem tuam non solvere, sed superabundanter implere. Custodi me ab ira et ofFensione proximi, ut munus cordis, oris, vel boni operis, quod tibi obtulero, acceptum sit in conspectu tuo. Concede mihi, clementissime Deus, a concupiscentiis et aspectibus malis cavere, omne juramentum declinare, ut sicut a proximi, sic et a tua injuria valeam abstinere, et tibi in omnibus semper placere. Amen.
Notes
- 1 ↩The Latin 'spiritualiter nant' appears to be a truncated or corrupt form of 'spiritualiter non intelligant' (that they do not understand them spiritually). I have translated based on the intended theological sense.
- 2 ↩The source text contains a likely corruption 'vuh' which has been interpreted as 'nullam' or a filler; the translation reflects the intended meaning of 'no difference'.
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