Sermonis in monte continuaiio : De misericordia facienda, de non judicando, ac de fiducia oraiionis
The Call to Mercy
The Lord commands us to imitate the Father's mercy, which is the mark of true piety and charity.
After this, the Lord encourages us to show mercy to our neighbor, saying: "Be merciful, just as your Father is merciful." God relieves our miseries out of His own goodness, without expecting anything from us. In the same way, we ought to be moved to relieve the misery of our neighbor—not for our own advantage or gain, but for their salvation and for the love of divine goodness. Anyone who helps or does good to a neighbor for their own advantage or gain isn't truly acting out of charity, because they are seeking their own benefit rather than the good of the one they ought to love as themselves. The Lord wants us to imitate the Father in the mercy that we ourselves, as miserable creatures, so greatly need—not in the power that the devil fell into hell for seeking in his pride, nor in the knowledge that man lost paradise for, stripped of the glory of immortality. Therefore, it imprints a great mark of piety upon our souls, which makes us conformable to God. It's natural for all animals of the same species to show mercy to one another; how much more, then, should man, created in the image of God, sympathize with his fellow man as his own co-image, and take the misery of another's heart upon himself as if it were his own—for in this consists the very reason for mercy. Regarding works of piety, Jerome says: "I don't recall having read of anyone dying a bad death who willingly practiced works of piety; for he has many intercessors, and it's impossible that the prayers of many should not be heard." The first type of mercy:
The Danger of Rash Judgment
We are warned against judging our neighbor's heart, as God alone is the judge of intentions and future outcomes.
Next, he outlines three kinds of mercy, the first of which is not to judge. It’s often unclear with what heart people act, as their motives might be simple or duplicitous. That’s why it’s well said, "Do not judge"—meaning, don’t judge your neighbor unfairly or rashly—"and you will not be judged." This means you won’t incur the sin that would make you worthy of being judged by God. If, due to human frailty, you happen to judge suspiciously, don’t condemn—that is, don’t declare someone worthy of condemnation—and you won’t be condemned by God for that sin, because someone who is very bad today might be good tomorrow. It’s important to note that judgment can refer to an act of justice by a secular or ecclesiastical judge, but that isn’t what is being discussed here. Judgment is also used to describe when someone wrongly judges a neighbor based on certain signs, and this is what is forbidden here with the words, "Do not judge." One can judge a neighbor wrongly in many ways. One way is based on clear evidence, such as judging someone a murderer because you saw them kill a man; this is not a sin. Another way is based on obvious signs, such as judging someone a fornicator because you saw them naked with another person, alone together. This, likewise, is not a sin; the third way is based on slight signs. There are three degrees to this kind of judgment. The first is when, based on slight signs, someone begins to doubt a brother's goodness. This is a venial sin because it stems from human infirmity, and it is not properly called judgment, but suspicion. The second level is when you firmly hold in your mind, based on such signs, that a brother is evil; this is properly called judgment, because judgment implies a firm verdict, and it is a mortal sin if the evil you judge in your brother from slight signs is of the nature of a mortal sin, because it is against charity. The third level is when, from slight signs, you not only judge in the way mentioned above, but also proceed to punish your brother as if it were a proven fact; this is more serious, because it is not only against charity but also against the fairness of justice, and it is of such people that the aforementioned word is understood: 'Do not judge,' etc. The Lord forbids us to judge or condemn rashly. For evil people often judge what they see or hear in the worst light. Good people, however, interpret things in a good light and don't doubt that all things happen rightly, with God either acting rightly or justly permitting them, and therefore they make a profit from everything. For Augustine says: 'The ordering of good people consists in three things: estimating the good in everyone, showing good to everyone, and enduring evil for the sake of everyone.' Bernard also says: 'Beware of being a curious explorer or a rash judge of another's conduct, even if you discover something done wrongly; don't judge your neighbor in this way, but rather excuse them.' Excuse their intention if you cannot excuse the act; assume ignorance, assume a lapse, assume an accident. But if the evidence refuses all dissimulation, still persuade yourself and say to yourself: 'The temptation was too strong; what would that person have done to me if they had gained similar power over me?' That is what Bernard says. The Lord strictly forbids us from judging matters that are uncertain and from condemning those we suspect as if they were already guilty. Therefore, doubtful matters should always be interpreted in the best light, and in cases of uncertainty, the more charitable view should be preferred. Augustine says on this point: 'I believe that in this passage we are commanded to do nothing other than interpret in the best light those actions whose motives are unclear.' For there are certain neutral actions where we don't know the motive, because they could be done for either a good or a bad reason; it's reckless to judge these, especially to the point of condemnation. There are two things, however, in which we must avoid reckless judgment: when it's uncertain what the motive for an action was, or when it's uncertain what someone who currently appears good or bad might become in the future. Therefore, let's not criticize things when we don't know the motive, nor should we criticize even clear faults in such a way that we lose hope for the person's recovery; by doing this, we'll avoid the judgment mentioned in the words: 'Do not judge, so that you may not be judged.' So says Augustine. Chrysostom adds: 'One should not reproach a fault, nor insolently crush someone who has been caught in some sin, but rather admonish them gently; do not pursue them with arguments, but help them with counsel.' For it is not them, but yourself that you should judge.1 You are truly condemning yourself and making your own judgment more terrible, forcing a most diligent examination against yourself, even for the smallest things. You have set the law yourself, judging your neighbor’s mistakes more harshly so that your own sins might be examined with greater diligence. These are, however, the traps of diabolical temptation. For anyone who harshly scrutinizes the faults of others will never deserve forgiveness for their own. And again: 'If we had committed no other sin, it would be enough—and more than enough—for us to be handed over to hell for this alone.' We sit as harsh and bitter judges over the faults of others, yet we don't see the beams stuck in our own eyes; we scrutinize even the smallest things in others with such care, and we waste our whole lives condemning them—a vice from which you'd find it hard to free anyone, whether in the world or in the monastery. For in whatever judgment you judge others—whether it be just or unjust, merciful or harsh—you will be judged by God; and by the measure you use for others, it will be measured back to you. That is, in judgment, the quality of the punishment will match the quality of your rashness in judging, and the measure of retribution in the future will match the measure of your wicked will. Therefore, two things are threatened: judgment and measure. Judgment refers to the quality of the fault and the punishment; measure refers to their quantity. And, according to Augustine, we shouldn't understand this to mean that if we judge others rashly, God will judge us rashly in return; or that if we use an unfair measure, God will use an unfair measure to pay us back. Rather, it means that the very rashness with which you punish another will be the thing that punishes you. This isn't about an equality of one injustice matching another, but about matching guilt to punishment, so that whoever judges wrongly through their own guilt may suffer the evils of God’s just judgment through that same punishment, and the measure of the punishment will correspond to the measure of the guilt. This same logic applies to the saying: whoever, as a judge, strikes anyone with the sword of an unjust sentence will be justly struck by the sword of God’s sentence and will die an eternal death.
Forgiving and Giving
The Lord presents the twin works of mercy—forgiving injuries and giving to the needy—as the wings of prayer.
Next, he presents the second form of mercy, which is forgiveness, when he adds: "Forgive"—that is, the injuries done to you by your neighbor and the debts owed to you by the poor—"and you will be forgiven," meaning your own sin by God, whom you have frequently offended, and the debt that you owe to God. He then sets out the third kind, which consists in giving, when he adds: "Give," that is, give temporal benefits to those in need, "and it will be given to you," that is, eternal life. Forgiving and being forgiven are inseparable partners, and it's the same with giving and being given to. Hence Augustine says: "There are two works of mercy that set us free: 'Forgive, and you will be forgiven; give, and it will be given to you.' Forgiving and being forgiven pertains to pardoning; giving and being given to pertains to providing a benefit." If you want to be forgiven, forgive; let go, and you'll be forgiven. If you want to receive, give, and it will be given to you. And according to Augustine, these are the two wings of prayer by which it flies to God: if one forgives the person who has committed an offense, and gives to the one in need. Hence Bede also says: "He commands us to forgive injuries and give benefits, so that our sins may be forgiven and eternal life given to us." This brief but excellent statement concludes by encompassing everything he had taught so broadly about dealing with enemies. And because, as James says, "Judgment is without mercy to the one who has shown no mercy," we must be very diligent in showing mercy to our neighbors in their needs, so that we may also find it in our own. For as Augustine says: "Everyone will receive from God the same kind of indulgence that they themselves gave to their neighbor." And again: "This is the one remedy for escaping evil: that whoever desires to be helped by God should bear the weakness of others, help them as much as he can, and forgive just as he wishes to be forgiven." "Blessed are the merciful, for God will have mercy on them." Note here from the Lives of the Fathers that when the brothers of a certain monastery were very prosperous and very generous to the poor, they eventually stopped giving alms and began to be in need themselves. When they reported this to a holy man, he said: "Two companions used to live in that monastery: 'Give, and it will be given to you.' You drove out the first, and the second refused to stay." Furthermore, the Lord makes us generous in doing good and showing mercy because of the abundance of the reward; for those to whom it is done will give—that is, they will be the reason why God will give us a reward. For through their intercession and merits—for which we might give even a cup of cold water—He will give us a reward in eternal blessedness; and a 'good measure' (that is, a just one, because it is according to the requirement of our merits), and 'pressed down' (that is, full, because it is beyond what is deserved), and 'shaken together' (because it is beyond what is desired), and 'running over' (because it is beyond what is shaken together). Or, describing the reward by which we are repaid for being merciful, He says: 'measure,' because the reward is distributed to each according to the measure of his merits; and 'good,' because that reward of blessedness is good—indeed, the good of every good, containing in itself whatever is good; and 'pressed down,' that is, full (for the soul will be full of heavenly blessedness, so that nothing is left empty of glory); and 'shaken together,' that is, firm (for what we want to be firm, we shake together—that is, we pack down—so the reward of the blessed will be established and secure); and 'running over,' that is, abundant, because it exceeds our merits, for we gave temporal things for eternal, worldly things for divine. And He says: 'They will give into your lap,' because, according to Gregory, nothing is more secure and more lovable than what we place in our lap.
The Blind Leading the Blind
Before correcting others, we must first examine our own hearts and remove the 'log' of our own sins.
Next, the fairness of retribution is explained by the addition: "The same measure you use will be measured back to you," both in merit and in reward. He didn't say "in such a measure," but "in the same," that is, a corresponding one; for whoever does good, good will be done to him, which is to be measured back with the same measure. But He says "overflowing" because He will do good to him a thousand times over; for God rewards more abundantly than we deserve, just as He punishes less than we deserve. Generally, however, this applies to everything we do in mind, word, and deed, because God will repay everyone according to their works; and as works of piety are greater, so too will the divine retribution be. Yet this greatness isn't always judged by the magnitude of the outward work, but by the magnitude of the inward affection. Hence, even the widow who put two small coins into the treasury is said, by the Savior's own testimony, to have given more than many rich people who put large gifts into it. He told them a parable: "Can a blind man lead a blind man?"—that is, can a foolish person teach another foolish person and guide them in the rule of justice? Don't they both fall into a pit and into ruin—first the ruin of guilt, and then of hell? For, as Gregory says: "When a pastor walks along steep paths, it follows that the flock will follow him to the precipice." It’s as if the Lord were saying: You must do what I have said, so that by illuminating others through both word and example, you may be able to guide them, and not be among the blind watchmen of the synagogue, but of the Church. It’s a ridiculous thing—or rather, a more dangerous one—to be a blind watchman, an ignorant teacher, a lame guide, a negligent leader, or a mute herald. Therefore, to avoid this danger, someone who is ignorant shouldn't hold a position of authority. If, then, you judge another while you yourself are sinning in the same way, you’re already like a blind man leading another blind man. For how will that person be led by you toward what is good, when you, who consider yourself a teacher and master, are sinning yourself? Next, he introduces another analogy on the same subject, asking: "Why"—that is, for what reason and in what way—"do you look at and consider the speck"—meaning the small, light sin that doesn't blind the eye and is easily consumed, like a speck, by the fire of love in the eye, which is to say, in your brother's intention and conscience; "but you do not consider the log"—that is, the great and grave sin—in your own eye, meaning your own intention and conscience? As if to say: Why is your eye open to judge the smallest and most trivial things in others, yet closed to judging your own great faults, and why, having neglected to consider yourself, do you consider the errors of others? This applies to everyone, especially to teachers who punish the smallest sins of their subordinates while leaving their own unpunished. Or how—that is, with what conscience or what nerve—do you say to your brother, who is less sinful or even innocent, "Brother, let me"—speaking hypocritically—"patiently endure and allow me to cast out the speck," that is, the fault, however small, "from your eye," meaning from your conscience and intention, by correcting you, while you yourself do not see the log in your own eye? It is as if to say: You cannot say this in an orderly way. For as Chrysostom says: "To see the speck and to cast it out is not for everyone, but for teachers and saints." And because, according to the same Chrysostom, every priest who wants to teach the people must first teach himself, it follows that: therefore, you hypocrite—that is, you simulator and actor playing someone else's part, because a bad man often argues for the good so that he may appear just, and accuses another so that he may exalt himself—cast out first, by the eye-salve of repentance, the log of greater sin from your own eye and conscience, because you are a better judge of yourself than of another, because you see greater things more than smaller ones, because you love yourself more than another, and because in a greater sin there is greater danger; and then, namely when your eye has been cleansed, you will see and perceive how to cast out the speck of a lesser sin from the eye and conscience of your brother by arguing with him, because the eye of a conscience that is cleansed can see, but one blinded by the cloud and darkness of sin cannot. Act in such a way that you correct your brother by example rather than by words, lest it be said to you: "Physician, heal yourself," and that saying of the Apostle: "You who teach another, do you not teach yourself?" This is the order of charity: that it begins with oneself, and that you correct and improve yourself first, and others afterward. When correcting a neighbor, you must pay attention to the order of correction: first, a person should correct themselves, and only then their neighbor. You must also consider the manner of gentleness, the moving cause—which is the zeal of charity—the circumstances of place and time, and an assessment of the likely outcome. It is almost natural for everyone to downplay their own sins and exaggerate those of others. Hilary says it’s hard to find anyone free from this vice, because everyone, favoring their own faults, easily criticizes the faults of others. Therefore, as Augustine says: 'We must be devout and cautious, so that when necessity compels us to rebuke or scold someone, we first consider whether it is a fault we have never had.' And if we haven't had it, let us remember that we are human too and could have had it. If, however, we have had it—or even if we haven't—let our shared weakness touch our memory, so that mercy, not hatred, comes before that rebuke or scolding. But if, upon reflection, we find ourselves in the same vice as the person we were about to rebuke, we shouldn't rebuke or scold them, but only grieve together; we shouldn't try to make them obey us, but rather strive together to avoid it. Rebukes should therefore be used rarely and only under great necessity, yet in such a way that we strive to serve not ourselves, but God. Augustine says this. In all these matters, as Basil says, one must consider how difficult it is to judge others, because we must first examine and look at ourselves—which seems the hardest thing of all—because although the eye sees everything outside, it does not use its sight upon itself; likewise, when the intellect corrects another's sin, it is difficult to perceive one's own defects.
The Power of Persistent Prayer
We are encouraged to ask, seek, and knock with perseverance, trusting that God will provide what is best for our salvation.
However, keep in mind that the faults of the person offering correction are either public or hidden. If they are public, he sins twice by correcting—first through the sin of presumption, and second through the sin of scandal. If they are hidden, he sins only in the first way. But if the one who corrects repents first and then offers correction humbly, he doesn't sin. Do not give what is holy to dogs. But because some people, desiring to obey God's commands, sometimes do more harm by revealing things that those to whom they are revealed cannot grasp or bear than if they had kept them hidden, He rightly adds: 'Do not give what is holy'—that is, the mysteries of Holy Scripture and the secrets of faith, or even the ecclesiastical Sacraments—'to dogs'—that is, to barking detractors and opponents of the truth—'nor throw your pearls'—that is, what is holy—'before swine'—that is, those who despise and mock—'lest they trample them underfoot'—that is, the swine, by despising and scorning them with their feet, that is, with their intellect and affection—'and turn'—that is, the dogs, from what they heard from you—'and tear you to pieces'—by criticizing and blaspheming, and by attacking the simplicity and truth of the faith. For as Augustine says: 'Two things cause great things not to be received: contempt and hatred; the first is referred to swine, the second to dogs.' We must be careful, therefore, that nothing is revealed to someone who cannot grasp it; for it is better to seek what is closed than to reveal what is open, lest one either harasses through hatred like a dog, or tramples through contempt like a swine. The necessity of prayer. And so that no one, conscious of his own ignorance, can say: 'Why do you forbid me to give what is holy to dogs, and to throw pearls before swine, when I don't yet see that I possess them?' He fittingly adds: 'Ask'—in faith and by praying—'and it will be given to you; seek'—in hope and by living rightly—'and you will find; knock'—in charity and by persevering—'and it will be opened to you.' Chrysostom says: "Because the commands given above were greater than human strength, He directs them to God, to whose grace nothing is impossible, saying: 'Ask, and it will be given to you,' so that what cannot be accomplished by human effort may be fulfilled through the grace of God." For while God has equipped other animals with swift feet, fast wings, claws, teeth, or horns, He has arranged man in such a way that He Himself is man's strength, so that, compelled by the necessity of his own weakness, he might always find his Lord necessary. Jerome adds: "If it is given to the one who asks, and the one who seeks finds, and it is opened to the one who knocks, then it is clear that the one to whom it is not given, who does not find, and to whom it is not opened, has not asked, sought, or knocked as he should." Chrysostom says again: "The negligence of the one who asks is rebuked, where there is no doubt about the mercy of the One who gives." Hence Augustine also says: "The Lord Jesus Christ is a petitioner among us, yet a giver with the Father; He wouldn't urge us to ask unless He intended to give." Let human laziness blush; He wants to give more than we want to receive. He wants to show mercy more than we want to be freed from misery. For He urges us to do what He urges, for our own sake. Let us be alert, and having been urged, let us believe the One who promises; let us beseech Him, so that we may also rejoice in the One who gives: these are the words of Augustine. The answering of prayer. You should know that prayer is answered when three things come together: first, that it be devout and just—meaning it concerns things pertaining to salvation, because it isn't always helpful to be answered in other matters; second, that it be persevering, meaning it isn't interrupted by anything contrary to prayer, because the one who doesn't stop doing good doesn't stop praying; third, that one prays for oneself, because although someone may pray devoutly and perseveringly for another, the prayer might still be hindered by the demerit of the person for whom it is offered; but when these three things come together...2 it is always answered. This is what is noted in the three words placed here: 'ask' (devoutly), 'seek' (perseveringly), 'knock' (and it will be opened to you); from this it is clear that He is speaking of prayer made for oneself when He says, 'and it will be opened to you.' And because prayer is always answered when these things come together, He adds 'everyone' to prevent people from despairing that their prayer will be answered, offering hope of obtaining it: 'For everyone,' He says, 'who asks in faith as he ought, receives; and he who seeks in hope as he ought, finds; and to the one who knocks, it will be opened.' Therefore, perseverance is necessary so that we may receive what we ask, find what we seek, and have opened to us what we knock for. For by this great insistence of words, the Lord clearly shows how solicitous, troublesome, importunate, violent, and persistent He wants us to be in our asking. Hence someone also says: 'Persistent labor conquers all things.' For that which is asked for the sake of salvation is not always given immediately; rather, it is deferred so that it may be given at a fitting time, and so that it may be held more dearly because of the delay, since things desired for a long time are obtained more sweetly, while things given quickly lose their value. It is also helpful for one who desires to be answered in prayer to abstain from idle talk. According to Gregory, the more our mouths are defiled by foolish talk, the less the almighty Lord hears us in prayer. If you want God to hear you, you should also try to understand yourself while you pray. According to Ambrose, God doesn't listen to a prayer that the person praying isn't paying attention to. God wants us to faithfully ask Him for what He has already decided to grant to those who ask. That is why Bernard says: God wants us to ask Him even for the things He promises. Perhaps He promises many things He has already decided to give so that our devotion might be stirred up by the promise, and so that our prayer might earn what He was going to give freely. However, the Lord doesn't specify what the person asking, seeking, or knocking receives, because sometimes they are heard according to their desire, as when they are given that... ...which is requested, and sometimes they are heard for their own merit, as when something equivalent or better is given. Sometimes the saints are heard more effectively when they don't receive what they ask for than if they had received it. That is why Augustine says: "Don't consider it a great thing to be heard by God according to your own will." Sometimes God gives what you ask as if He were angry, and in His mercy, He denies what you ask. The Physician knows what is beneficial and what isn't, because if God doesn't give what our will desires, He gives what is for our salvation. What if you ask for something that is harmful to you, and the Physician knows it's harmful? Brothers, learn to ask God so that you may entrust yourselves to the Physician. Let Him do what He knows is best. You should confess your illness and let Him apply the medicine. God doesn't answer you according to your own will, but answers you according to your salvation. It doesn't happen the way you want, but it happens the way that is best for you—as Augustine says. And Bernard adds: 'None of you should think little of your prayer, because the One to whom we pray does not think little of it; He will either give us what we ask for, or what He knows is more useful.' The Lord frequently urged His disciples to pray, often proved it by His own actions, and set many examples before them to this end, so that He might commend the power of prayer to us. Its power is beyond estimation; it is effective for obtaining all good and profitable things, and for repelling all that is evil and harmful. If, therefore, you want to endure adversity patiently, pray. If you want to trample down corrupt attachments, pray. If you want to recognize the cunning of Satan and avoid his deceptions, pray. If you want to live joyfully in the work of God, and not give in to labors and afflictions, pray. If you want to train yourself in the spiritual life and stop letting your physical desires control you, pray. If you want to chase away the flies of vain thoughts, pray. If you want to enrich your soul with holy and good thoughts, desires, fervor, and devotion, pray. If you want to establish your heart in a manly spirit and a constant purpose to do God's will, pray. If you want to root out vices and be filled with virtues, pray. If you want to ascend to contemplation and enjoy the embraces of the Bridegroom, pray. If you want to taste the sweetness of heavenly things and other wonders of God, pray. In short, prayer is useful in every necessity, for it drives away evil spirits and draws good ones to us. Bede says: "Just as a thief flees when he hears a shout, and the neighbors are roused and come to help, so the cry of prayer puts the devil to flight and rouses all the Angels and Saints to come to our aid." Bernard adds: "Between Babylon and Jerusalem there is a most faithful messenger, well known to the King and his court—namely, prayer. It knows how to penetrate the secrets of heaven in the silence of the night, to walk along hidden paths, to approach the King's chamber, and by its persistent importunity, to sway the mind of the King to send help." You see how great the power and virtue of prayer is. To prove all this, setting aside the evidence of the Scriptures, let this be effective proof for you: we hear and see every day through experience that unlettered and simple people obtain the things mentioned above, and many other even greater things, through prayer. It is, indeed, a great sign of God's grace to be frequently occupied in prayer. Augustine says: "When you see that your prayer has not been taken from you, be assured that His mercy has not been taken from you." And to state the usefulness of prayer briefly: it is highly necessary for attaining salvation. The same Augustine says: "We believe that no one comes to salvation unless God invites them; that no one who is invited does good works unless God helps them; and that no one merits God's help unless they pray."3 Devote yourself to prayer, and let nothing else delight you—except for necessary cares—but prayer; for nothing should delight you as much as lingering with God, which is what happens through prayer. Chrysostom adds: "Consider what a great happiness has been granted to you, and what great glory is attributed to prayer: to talk with God, to share conversations with Christ, to choose what you want, and to ask for what you desire." A multitude of God. Then, he increases the confidence of those who pray to obtain what they ask, rising from lesser things to greater ones, and confirming the promise mentioned above with examples. He first sets out the parable of the friend who, because of the persistence and constancy of the friend coming at midnight and asking, gets up and gives the necessary bread. He lends it. For if a man gives to one who asks persistently out of annoyance, how much more does God give to one who asks persistently out of friendship. Bede says: "This is a comparison from the lesser." If a human friend gets out of bed to give what is asked—not out of friendship, but because he is annoyed—how much more will God give, who gives most generously without any annoyance, what is asked of Him? Yet He wants to be asked for this very reason: so that those who ask may become capable of receiving His gifts. Hence Augustine says: "It wasn't because of friendship—even though he was a friend—but because of the persistence, because he didn't stop knocking; because even when he was refused, he didn't turn away. The one who didn't want to give what was being asked did so because the other didn't give up in his asking." How much more will the good Father give, who encourages us to ask, and whom it displeases if we don't ask? Ambrose also says: "He went at midnight, so that prayer might be offered at all times—not just by day, but even by night." And so, mindful of the Scriptures, let's be instant in prayer by night and by day, and ask for forgiveness for our sins. For if that holy man, who was occupied with the needs of the kingdom, praised the Lord seven times a day, intent on morning and evening sacrifices, what ought we to do? We who must pray all the more, the more frequently we fail through the fragility of flesh and mind, so that the bread of refreshment—which strengthens the human heart—may never be lacking to those who are weary from the journey, and heavily burdened by the course of this world and the twists and turns of this life? The Lord teaches that we must be watchful not only at midnight, but at almost every moment. We must always be watchful, for there are many traps set for us, and the sleep of the body is heavy; for if the mind begins to sleep, it will lose the vigor of its virtue.
The Golden Rule and the Law
The entire Law and the Prophets are summarized in the command to do unto others as we would have them do unto us.
“Wake up your sleep,” so that you may knock at the door of Christ; this is Ambrose. Second, he offers a comparison to an earthly father who gives his children good and necessary things when they ask. He also provides an example of three things we ought to ask of God. The first is bread, which signifies charity; for just as every table is called needy without bread, so without charity every virtue is vain and empty, and every good work is lost. Opposed to this is the hardness of heart, which is understood through the stone. We ought to pray for both of these, so that charity may be given and the hardness of heart may be taken away. Second, he offers the example of the fish, by which faith is understood; for just as a fish is born in water and does not die in the waves of the sea, but is rather purified and improved, so faith is born in Baptism and is not extinguished among the tribulations and waves of the distresses of this world, but is rather purified. Opposed to this is the serpent, because of the poison of infidelity. We ought to ask God for this faith, and He won't give us the serpent—that is, infidelity, or the teaching or perversity of heretics, which is understood by the serpent. Third, he uses the example of an egg to signify hope; just as an egg doesn't yet contain a fully formed creature but only the hope of one, hope isn't about what we already possess, but about what we are yet to have. Therefore, just as we expect a chick from an egg if the mother keeps it warm, we expect eternal happiness through hope if it's kept warm in the conscience by its mother, which is charity. The scorpion, with its poisonous tail, is the exact opposite. We must ask Christ for this hope, and He won't give us a scorpion. It's the thing that stings with its tail, kills, and brings the death of the infernal. We must ask for these three virtues mentioned above, because... ...without them there is no salvation. If, therefore, a human being—who is evil when compared to the divine goodness and mercy, and in whose sight no one is good, and who is even called evil because he is prone to evil—gives good gifts to his son who asks, namely temporal things, how much more will our heavenly Father, who is good and merciful by His very nature, give the good Spirit, that is, spiritual goods, namely grace and glory, to those who ask Him and do not refuse Him? He calls every spiritual good a 'good spirit,' because, according to Augustine, the Holy Spirit is the first gift in which all things are given. As Augustine also says: 'He won't deny Himself to those who ask, for He freely offered Himself to those who weren't even asking.' Beyond all this, if He didn't spare His own Son, but handed Him over for us all and gave Him up to be killed, how will He not also give us everything we ask for? Yet He will give what He has commanded, if we do what He has commanded. And again: 'Whoever wants to be heard by God must first listen to God.' With what face do you ask for what God has promised, if you do not do what God has commanded? First listen to His warnings, and then demand His promises. Whoever turns away from the commandments of God doesn't deserve what he asks for in prayer: so says Augustine, regarding the precept of natural law. Then he shows why prayer is effective on the part of the one praying, and concluding regarding the merit of being heard, he adds: 'Therefore, whatever you want—that is, whatever is reasonable and dictated by charity—for men to do to you, that is, whatever is useful and orderly, you do to them, that is, in the right way and at the right time.' With what face can you ask things of your Lord, when you don't recognize your own equal? It's as if to say: if you want to receive what you ask for, find what you seek, and enter where you knock, then do for others what you want them to do for you; don't expect from others what you haven't done for them yourself. Chrysostom says: It is as if he were saying, if you want to be heard, then in addition to what I have already mentioned, do these things as well. You have certainly seen that along with prayer, there is also a need for the discipline of the virtues. Whatever you want to be done for you by your fellow servant, show that same thing toward your neighbor, he says. What could ever be found that is lighter or more just than this commandment? So says Chrysostom. And because the just do all these things, the persistent prayer of the just is very powerful; for the just person is a strong tower and a wall in times of adversity, defending both himself and others from them. This is why there is a figure of this on the shoulders, where it is said that Aaron, standing between the dead and the living, prayed, and the plague ceased, and he delivered them from the fire. And regarding that word in Genesis, 'I will not destroy it for the sake of ten,' Ambrose says: 'From this, let us learn how great a gift a just man is to his fatherland.' Their faith saves you; justice defends us from divine wrath. Hence Gregory also says: 'A just man fights better by praying than many soldiers do by fighting.' For the prayer of a just man pierces the heavens; how, then, could it not conquer enemies on earth? And note that since it was said 'all things,' one doesn't fulfill this command if one omits any such things—especially when one can do them—unless a greater good excuses it. What, then, is to be said of those who, not only by omitting these things but by afflicting others in many ways, do to others what they don't want done to themselves, and thus become transgressors of this command? It can be said that the perfect are bound to both: namely, to omit nothing of this kind, and to inflict nothing troublesome on others that they wouldn't want for themselves. Those who are imperfect are bound to the latter, but not to the former, except in cases of necessity; for in such cases, the former is a commandment, while in others, it is a matter of supererogation. Since, therefore, there is a twofold commandment of the natural law—one negative, of which it is said in Tobit: 'What you hate to have done to you by another, see that you do not do to another at any time'; and another affirmative, of which we have an account here—in this affirmative one, that negative one is understood. Hence Chrysostom says: 'For since there are two paths that lead to virtue—namely, the abstaining from evil and the doing of good—he sets the latter through the former and the latter, signifying this.' So says Chrysostom. This affirmative command binds one to a greater perfection than the negative one, and it was therefore reasonable that it be placed in the New Law, which is of greater perfection. In the former, we are forbidden to do evil; here, however, we are even commanded to do good to others. For because charity is patient and kind, it not only endures the injuries of a neighbor with fortitude, but it also kindly anticipates his favor, so that it may draw him to love through benefits. Consider how great a perfection this commandment is, for its nature is not to be compelled to love by the benefits of one who loves. Hence, he doesn't say, 'Do as they do,' but, 'Do as you would have them do to you.' do to them. Anyone who follows this rule wouldn't show others the same offense they wouldn't want shown to themselves, and would offer others the same good they'd want offered to them. For anyone who thinks about doing to another what they expect to be done to them by another, is surely considering how to offer good to the bad, and even better things to the good. What do the Law and the Prophets consist of? And explaining the significance of this command, he subsequently adds: 'This is the Law and the Prophets,' meaning the fulfillment of the natural law—because this natural law is written in the human heart and implanted in us, through which we discern what is virtue and what is vice—and the fulfillment of the Mosaic Law and the prophetic preaching, because nothing seems to be said other than 'love your neighbor as yourself,' which, however, must be done out of the love of God. It’s as if to say: in this one thing they are fulfilled, toward this they tend, for this they exist, and this is what the Law, the Prophets, and all the Holy Scriptures teach. For all the commandments directing a person toward their neighbor are nothing but conclusions derived from this principle. Hence the Apostle says: 'Whoever loves their neighbor has fulfilled the Law.' Regarding this, Chrysostom also says: 'In a brief sermon, the Lord encompassed everything necessary for our salvation and faith, so that we might do to others what we wish to be done to us by them.' In this command, the Lord clearly showed that all the precepts of the Law and the Prophets consist, saying: "This is the Law and the Prophets." For whatever the Law and the Prophets commanded, scattered throughout all the Scriptures, is contained in this one concise command, just as the countless branches of a tree are contained in a single root. Since we want nothing but good and useful things done for us by others, we must also return the favor of grace and love, so that by fulfilling the precepts of the Law and the Prophets, we may obtain the reward of faith from the Lord. Chrysostom says this: "The yoke of the Lord is therefore sweet and his burden light," so that in such a brief rule, his Law and precepts regarding our neighbor are fulfilled. For in another place, speaking of these two precepts—the love of God and of neighbor—he doesn't just say, "The Law hangs on these and the Prophets," but adds, "The whole Law and all the Prophets." By not adding it here, he saved a place for the other precept, which pertains to the love of God. Some, however, believe that the love of God is also included here, without which the charity of one's neighbor is not fulfilled, because neither is the neighbor loved without God, nor is God loved without the neighbor. Consider now the Lord's aforementioned precepts, and see how rare it is to find someone who observes them. I don't know if anyone can be found today who observes the affirmative precept placed here in the Gospel: "Therefore, whatever you want men to do to you, do the same to them." As for the negative precept placed in Tobit—namely, "What you hate to have done to you by another, do not do to another"—even if there are workers, they are very few, because, as Chrysostom says, we do the opposite to others: we do to them what we ourselves would not want to suffer. This is clearly evident not only among secular people, but even among some religious, who often injure their brothers—either by taking away what is useful to others, or by ridding themselves of what is useless. And so, in these and other various ways, they act against the Lord's aforementioned command by doing what they themselves would not want to suffer; and it's no wonder if, in the future, they suffer what they would not want.
A Prayer for Grace
A concluding devotional prayer asking for the grace to live out the teachings of the chapter.
PRAYER: Lord Jesus Christ, who taught us to show mercy to everyone and to judge no one, grant me the grace to carry out what you teach, so that through you I may be able to please you; you encourage us to pray, and you surely wish to grant our requests, since you always remind us to ask. I ask, therefore, because you command it; I seek, because you instruct it; I knock, because you enjoin it. You who made me ask, make me receive; you who gave me the desire to seek, grant me to find; you who taught me to knock, open to the one who knocks, so that he may enter. From you I have the desire; from you may I have the attainment. Give what I may offer; guard what you demand, so that you may be willing to crown what you provide. Amen.
Read the original Latin
Post haec hortatur nos Dominus ad misericordiam circa proximum faciendam, dicens : Estoie misericordes sicut et Pater vester misericors est. Deus enim relevat miserias nostras, non exspectando aliquid a nobis, sed propter suam bonitatem; sic nos debemus moveri ad relevandum miseriam proximi , non propter nostrum commodum et emolumentum, sed propter illius salutem et divinae bonitatis amorem ; qui enim propter suum commodum vel emolumentum proximo consulit vel bene facit, non utique per charitatem hoc facit, quia non illius quem debet tanquaip seipsum diligere, sed suam utilitatem quaerit. Vult nos Dominus patrem imitari in misericordia qua nos miseri multum indigemus; noa in potentia, quam superbe appetens diabolus in infernum est detractus; non in sapitfitia, quam appetens homo paradisum perdidit, immortalitatis spoliatus gloria." Magnum ergo praeconium pietatis animabus nostris imprimit, quae nos Deo conformes reddit. Naturale est omnibus animalibus ejusdem speciei ad invicem misericordiam servare; multo magis homo ad imaginem Dei conditus debet alter alteri tanquam coimagini suae compati, et unus alterius miseriam cordis assumere velut suam, et in hoc consistit ra-^ tio misericordiae. De pietatis operibus sic dicit Hieronymus : « Non memini me legisse mala morte mortuum, qui libenter opera pietatis exercuit ; habet enim muhos intercessores, et impossibile est multonim preces non exaudiri. » 2 Prima species misericordi^ :
Dcinde ponit tres species misericordiae, quarum prima consistit in non judicando. De muhis enim incertum est quo animo fiant, cum possint simplici corde fieri aut duplici, et ideo bene subjungitur : Nolite judicare, scilicet injuste et temerarie de proximo, et non judicabimini, id est non incurretis peccatum per quod sitis digni a Deo judicari ; et si forte ea humana fragilitate contingat vos suspiciose judicare, nolite tamen condetnnare, id est aliquem dignum condemnatione dicere , et non condemnabimini , scilicet a Deo pro hoc peccato , quia aUquis est hodie pessimus, qui forte cras erit bonus. Circa istud sciendum est quod judicium uno modo est actus justitiae pertinens ad judicem secularem, vel ecclesiasticum, et de hoc non loquitur hic. Alio modo accipitur judicium, prout aliquibus signis aliquis judicat de proximo male, et hoc prohibet, hic dicens : Nolite judicare. Potest autcm aliquis malum judicare de proximo multipliciter : uno modo ex evidentia facti, ut cum aliquis judicat aliquem homicidam, quia vidit eum interficere hominem, et hoc nullum est peccatum; alio modo ex signis evidentibus, ut si aliquis judicet aliquem fornicatorem, quia vidit eum nudum cum nuda, solum cum sola. et hoc similiter nullum est ^eccatum ; tertio modo ex signis lcvibus. Et in hoc judicio est triplex gradus. Primus est, quando ex levibus signis incipit aliquis dubitare de fratris bonitate; et hoc peccatum veniale est, quia procedit ex humana infirmitate, et hoc non vocatur proprie judicium, sed suspicio.
— Secundus gradus est, quando talibus signisfirmitertenetin animo quod frater sit malus ; et hoc proprie dicitur judicium, quia judicium importat firmam sententiam, et hoc est peccatum mortale, si malum quod judicat de fratre ex levibus signis sit de genere peccati mortalis, quia est contra charitatem. — Tertius gradus est, quando ex levibus signis non solum praedicto modo judicat, sed etiam procedit ad punitionem fratris, sicut de facto; et hoc est gravius , quia non solum est contra charitatem, sed etiam contra justitiae aequitatem, et de talibus intelligitur verbum praedictum : Nolite judicare, etc. Prohibet Dominus ne temere judicemus vel condemnemus*. Mali enim homines saepe in malam partem judicant quae vident vel audiunt. Boni autem in bonam partem interpretantur et non dubitant quin recte omnia fiant, Deo cuncta vel recte operante, vel juste permittente, et ideo de omnibus lucrum faciunt. Unde enim ait Ategustinus : « In tribus consistit ordinatio bonorum m sestimando bonum de quolibet, in exhiben— do bonum cuilibet, in sustinendo malum pro quolibet. » Undc et Bemardus : a Cave alienae conversationis esse aut curiosus explorator, aut temerarius judex, etiam si perperam actum quid deprehendas, nec sic judices proximum, magis autem excusa. ExciJisa intentionem, si opus non potes, puta ignorantiam, puta surreptionem , puta casum« Quod si omnem omm— Tio dis&imulationem rei oertitada re"Cusat, suade nihilominus ipse tibi, et dicito apud teipstrai : Vehemens fuit nrimis tentatio; quid de mc illa fecisset, si accepisset in me similiter potestatem?
» haec Bemardus. De dubiis ergo judicare, et suspectos quasi reos condemnare, penitus repellit a nobis Dominus. Et ideosemper dubia sunt in melius interpretanda, et in dubiis benigniora 5unt praeferenda. Unde Augustinm : « Hoc loco nihil aliud nobis praecipi existimo, nisi ut ea facta quae dubium est quo animo fiant, in meliorem partem interpretemur. Sunt cnim quaedam facta media quae ignoramus quo animo fiant, quia et bono et malo fieri possunt, de quibus temerarium est judicare, maxime ut condemnemus. Duo autem sunt in quibus tcmerarium judicium cavere debemus, cum incertum est quo animo quid factum sit, vel incertum est qualis futurus sit qui nunc malus vel bonus apparet. Non ergo reprehendamus ea quae nescimus quo animo fiant, neque ita reprehendamus quae manifesta /sunt, ut desperemus sanitatem; et vitabimus judicium de quo nunc dicitur : Nolite judicare ne judicetur de vobis : » haec Augustinus, Unde et Ckrysosiomus : « Non oportet exprobrare delictum neque illum qui peccato aliquo sit praeventus insolenter obruere, sed clementer monere; neque persequi jurgio, sed juvare consilio. Non enim illum, sed temetii?
sum profecto condemnas, et facis tibi terribilius esse judicium, cogisque adversus te diligentissimam fieri, etiam de minimis, uhionem. Ut enim diligentius peccata examinentur tua, legem primus ipse posuisti severius de his quae proximus peccaverit judicando. Sunt autem hae ^iabolicae tentationis insidiae. Nam vqui severe discutit aliena, nunquam propriorum reatuum merebiturveniam. » Et iterum : « Si nullum nobis aliud peccatum fuisset admissum, pro hoc solo gehenn« nos tradi satis abundeque suf&ceret. Quippe qui in aliorum delictis severi et amarissimi judices residemus, nostras autem trabes oculis infixas propriis non videmus, qui alicAa, etiam minima, tam soUicite perscrutamur , et ad condemnandos ceteros omne vitae nostrae tempus absumimus ; a quo vitio, neque seculi hominem, neque monachorum ullum facile invenias liberum : v* haec Ckrysostomus. In quo enimjudicio, \d est pro quali^ scilicet justo vel injusto, misericordi vel duro, judicaveritis, alios, judicabimini, a Deo; et in qua mensura mensi fueritis, aliis modo, remetietur vobis, scilicet in judicio, id est juxta qualitatem temeritatis in judicando, erit qualitas poenae, et secundum mensuram pravae voluntatis, erit mensura retributionis in futuro. Comminatur ergo duo, scilicet fudicium et mensuram; judicium refcrtur ad culpae et poenae qualitatem, mensura ad earum quantitatem.
Et, secundum Augustinum, non est intelligendum si temere nos judicaverimus , quod temere de nobis Deus judicabit; aut si mensura iniqua mensi fuerimus , quod apud Deum iniqua mensura nobis remetietur, sed quoniam temeritas qua punis alium, eadem ipsa te puniet. Unde non accipitur hic aequalitas iniquitatis ad iniquitatem; sed culpae ad poenam , ut qui per culpam male judicat , per poenam justi divini judicii mala sustineat , et juxta mensuram culpae sit mensura poenae. Ad hunc sensum etiam retorquetur illud : Qui gladio, scilicet iniquae sententiae, judex quemque percusserit, gladio divinae sententiae juste ferietur, et aeterna morte morietur.
Dcinde ponit secundam speciem misericordiae , quae consistit in dimittendo, cum subjungit : Dimittite, scilicet injurias vobis illatas a proximo, et debita vobis a pauperibus, et dimittetur vobis, scilicet peccatum vestrum a Deo , cui frequenter injuriati estis, et debitum quod Deo debetis.
Et ponit tertiam speciem, quae consistit in dando, cum addit : Date, scilicet indigentibus beneficia temporalia, et dabitur vobii, scilicet vita aiterna. Indivisibiles enim socii sunt dimittere et dimitti,ac similiter dare et dari. Unde Augustinus : « Duo sunt opera misericordiae quae nos liberant : Dimittite, et dimittetur vobis; date et dabitur vobis, Dimittite et dimittetur vobis, ad ignoscendum pertinet; date et dabitur vobis, ad beneficium praestandum. Ignosci vobis vultis, ignoscite, dimittite, et dimittetur vobis; accipere vultis, date et dabitur vobis. » Et secundum cumdQm Augustinum, hae sunt duae alae orationis, quibus volat ad Deum, si illud quod committitur, ignoscit delinquenti, et donat egenti. Unde et Beda : « Dimittere nos injurias et dare beneficia jubet, ut et nobis peccata dimittantur , et vita detur aeterna. » Quae sententia brevis, sed eximia, cuncta quae latissime de conversando cum inimicis mandaverat comprehendendo concludit, Et quia, ut ait Jacobus : Judicium sine misericordia fiet ei qui non fecerit misericordiam, multum nobis insistendum est circa misericordiam in proximorum necessitatibus, ut et nos eam in nostris necessitatibus reperiamus. Ut enim ait Augustinus : « Unusquisque talem indulgentiam accepturus est a Deo, qualem et ipse dedit proximo suo.
» Et iterum : « Hoc unum remedium est de malis evadendi, ut infirmitatem aliorum ferat, et eis quantum potest opituletur, qui suae divinitus desiderat subveniri, et dimittat sicut sibi vuh dimitti. Beati enim misericordes, quoniam ipsorum miserebitur Deus.» Ubi nota ex vitis Patrum, quod cum fratres cujusdam monasterii multum abundarent , et ad pauperes multum liberales essent , tandem eleemosynas dimiserunt et ipsi egere coeperunt. Quod cum viro sancto referrent, ait : Duo socii in isto monasterio consueverunt habitare, scilicet : Date , et dabitur vobis, vos expulistis primum, et noluit secundus remanere. Deinde ex ubertate praemii liberales nos facit Dominus ad benefaciendum , et misericordiam impendendum, quia illi quibus fit dabunt, id est erunt causa quare Deus dabit nobis praemium. Nam per ipsorum intercessionem et merita, quibus vel calicem aquae frigidae dederimus, dabit nobis in aeterna beatitudine mercedem ; et mensuram bonam, id est justam, quia secundum meritorum exigentiam, et confertam, id est plenam, quia supra condignum, et coagitatam , quia supra desideratum , et supereffluentem, quia supra coagitatum. Vel praemium quo remuneramurmisericordes describendo, dicit: mensuram, quia unicuique distribuitur praemium juxta mensuram meritorum; et bonam, quia bonum est illud beatitudinis praemium, imo bonum omnis boni, complectens in se quaecunque sunt bona; et con" fertam, id est plenam, plena namque erit anima coelesti beatitudine, itaut nihil ejussit vacuum a gloria ; et coagitatam, id est firmam, quae enim firma esse volumus, coagitamus, id est quassamus , sic praemium beatorum erit stabilitum et securum ; et supereffluentem, id est abundantem, quia excedit merita nostra , dedimus temporalia pro aeternis, mundana pro divinis. Et dicit : Dabunt in sinum vestrum, quia, secundum Gregorium, nihil securius et amabilius eo quod in sinu collocamus.
Deinde ponitur sequitas retributionis, cum subditur : Ea^ dem quippe mensura qua mensi fueritis, in merito, remetietur vobis, in praemio. Non dixit in tanta, sed in eadem, id est consimiii; qui enim bene facit, bene fiet ei, quod est remetiri eadem mensura ; sed supereffluentem dicit , quia millies bene faciet ei et ultra; Deus enim abundantius praemiat quam mereamur, sicut et minus punit quam demereamur. Generaliter autem de omnibus quae mente, lingua, manu gerimus, accipi potest , quia reddet Deus singulis secundum opera eorum; et secundum quod opera pietatis sunt majora , similiter erit retributio divina. Ista tamen majoritas non est attendenda semper secundum magnitudinem operis exterioris ; sed secundum magnitudinem affectus interioris. Unde 6t vidua quae misit duo minuta in gazophylacium, secundum testimonium Salvatoris, dicitur plus misisse quitm multi divites, qui magna dona miserunt in ipsum, 5 SlMILITUDO CiECI CiECO DUCATUM pR^TANTis. — Dicebat autem illis similitudinem : Numquid potest ccecus ccecum ducere, id est stultus stultum docere, et dirigere in regu^ lam justitiae ? Nonne in foveam, et perditionem, ambo cadunt, scilicet primo culpae, et deinde gehennae ? Nam, ut ait Gregorius : « Cum pastor per abrupta graditur, consequens est ut grex ad praecipitium sequatur.
Quasi diceret Dominus : P^aedicta facere debetis , ut illuminantes verbo et exemplo alios gubernare possitis, ne sitis de caecis speculatoribus synagogae, non Ecclesiae ; ridiculosa res est, imo magis periculosa, speculator caecus, doctor inscius» praecursor claudus, praelatus negligens, praeco mutus. Ergo ratione vitandi periculi non debet ignorans praesidere. Si ergo tu alium judicas, et ipse in eisdem peccas, jam caeco caecum ducenti assimilaris. Quomodo enim ille a te ducetur ad bonum, cum et tu pecces qui te doctorem putas et magistrum ?
Deinde inducit et aliam similitudinem, de eodem dicens : Quid au" tem, id est quare et quomodo, vides, et consideras , festucam , id est parvum et leve peccatum, quod tamen oculum non excaecat , et de facili sicut festuca consumitur ardore charitatis, in oculo, id est in intentione etconscientia, fratris tui; trabem autem, id est magnum et grave peccatum, in oculo tuo, id est in intentione et conscientia tua, non consideras? Quasi diceret : Cur habes oculum apertum ad judicandum minima et aliena, clausum vero ad judicandum tua magna, et consideratione tui relicta, consideras aliorum errata ? Convenit autem hoc omnibus et maximedocto- • ribus, qui cum subditorum minima peccata puniant, propria impunita relinquunt. Aut quomodo, id est qua conscientia , aut qua fronte dicis, fratri tuo, minus peccanti vel innocenti, Frater, loquendo simulatorie sine, id est patienter sustine et permitte, ejiciam festucam, id est culpam, licet modicam, de oculo tuo, id est de conscientia et intentione tua te corripiendo; ipse in oculo tuo trabem non- videns ? Quasi diceret : Hoc non potes dicere ordinate. Ut enim dicit Chrysostomus : « Videre festucam et ejicere non est omnium , sed doctorum et Sanctorum. » Et quia, secundum eumdem Chrysostomum, omnis sacerdos qui vult docere populum , debet prius docere seipsum , ideo bene sequitur : igJtur tu hypocrita, id est simulator et repraesentator personae alienae , quia saepe malus bonum arguit ut justus videatur, et alium accusat, ut se extollat, ejice primmn, per collyrium poenitentiae, trabem, majoris peccati , de oculo tuo, et conscientia, quia magis tui quam alterius es cognrtor, quia magis vides majora quam minora, quia magis te diligis quam alium , quia in majori peccato majus est periculum ; et tunc, scilicet cum mundatus fuerit ocuhis tuus , videbis et, perspicies, ut educas festucam, minoris peccati, de oculo, et conscientia, fratris tui, ipsum arguendo, quia ocuhis conscientiae purgatus videre potest , sed nube et caligine peccati caecatus non potest. Sic focias, ut exemplo potius quam dictis fratrem emendes , ne tibi dicatur ; Medice , cura teipsum , et illud Apostoli : Qui alium doces, teipsum non doces.
Sic est ordo charitatis, quod a seipso incipiat , et prius se ac postea alios corrigat et emendet.
Circa corrcctionem enim proximi attendi debet : ordo correctionis, scilicet ut homo prius se corrigat, deinde proximum ; modus mansuetudinis, causa movens, scilicet zelus charitatis ; circumstantia loci et temporis; aestimatio eventus sequentis. Propemodum et fere naturale est ut quilibet peccata sua leviget, et aliena aggravet. Unde dicit Hilarius, quod vix invenitur aliquis ab hoc vitio alienus , quia unusquisque vitiis suis favens aliena facile reprehendit. Et ideo, ut ait Augustinus : « Pie cauteque vigilandum est , ut cum aliquem reprehendere vel objurgare iiecessitas coegerit, primum cogitemus utrum tale oit vitium quod nunquam habuimus. Et si nunquam habuimus, ^ogitemus et nos homines esse, et haberc potoisse. Si vero habmmns, et non habemus, tangat memoriam communis infirmitas, ut illam reprehensionem aut objurgationem non odium, sed misericordia prascedat. Si autem cogitantes nosmet 'mvenerimus in eo vitio in quo est ille quem reprehendere parabamns, non reprehendamus, neque obforgemus, sed tantumcongemiscamus; et non illum ad obtemperandum nobis, sed ad pariter conandum h^ vitemus. Raro ergo et magna necessitate objurgationes adhibendae sunt, ita tamen ut etiam in his non nobis, sed Deo ut serviatur instemus : » haec Augustinus, In omnibus istis, ut dicit Basitius, considerandum est quantae sit difficultatis alios judicare, quia oportet ut primo seipsos jucSr cent et conspiciant, quod videtur gravissimum omnium , quia cum oculus cuncta videat exteriora, tamen super se visu non utitur ; ita intellectus cum alienum corrigit peccatum , difficile est proprios dcfectus percipere.
Advertendum tamen, quod crimina arguentis aut sunt publica,^ aut occulta : si pablica, peccat dupliciter arguendo, scilicet peccato praesumptionis, et peccato scandali; si autem simt occulta, tunc peccat primo modo tantum; si tamen iste qui arguit primo poeniteat, et post ea humifiter arguat, non peccat. S Sanctum non mittenduk cariBus. — Sed quia aliqui Dei praeceptis obtemperare cupientes, quandoque aperiendo ea quae hi quibus aperiuntur capere et sustinere noa possunt, amplius nocent quam si occultarent,recte subjungit ; Nolite sanctum, id est sacrae Scripturae mysteria et fidei secreta, vel etiam ecclesiastica sacramenta, dare, id est publicare et revelare praedicanda mysteria,vel dispensando secramenta canibus, id est oblatrantibus dfetractoribus, et veritatis oppugnato^ ribus, Tieque miitaiis margaritas, id est quod sanctum, ante porcos, id est contemptores et derisores, ne forte conculcent eas , scilicet porci contemnendo et fastidiendo, jpedibus suis, scilicet intellectu et ailectu, et conversi, scilicet canes, ab eo quod audierunt a vobis, dirumpant vos, reprehendendo et blasphemando, ac fidei simplicitatem et veritatem impugnando. Ut enim ait Augustinus : « Duse res faciunt magna non recipi, scilicet contemptus et odium; primum ad porcos, secundum ad canes refertur. Cavendum est ergo, ne quid aperiatur ei qui non capit ; melius enim quaerit quod clausum est, quam id quod apertum est, aut infestet per odium ut canis, aut flegligat per contemptum ut porcus. » 9 Orandi NECESsrrAS. — Et ne possit aliquis ignorantiae suae conscius dicere, quod sanctum me dare canibus prohibes, et quas margaritas mittere ante porcos, cum adhuc me habere non videam ? Opportune ^ubjecit, dicens : Petite, in fide, et orando, et dabitur vobis; qucerite, ^Jicet in spe, et recte vivendo, ^ invenieiis; pulsate, scilicet in charitate et perseverando, et aperietur sobis.
Ubi Chrysosiomus : « Quoniam majora erant mandata superius posita, quam virtus humana, transmittit eos ad Deum, cujus gratiae nihil est impossibile, dicens : Petite, et dabitur vobis, ut quod ei hominibus consummari non potest, per gratiam Dei adimpleatur. Cum ■enim alia animalia Deus muniverit, veloci pedum cursu, aut velocibus pennis, aut unguibus, aut dentibus , aut comibus ; hominem ^lum sic disposuit, ut virtus illius sit ipse, ut infirmitatis svtse necessitote coactus , semper necessarium habeat Dominum suum, » Ubi et Hieronymus : « Si petenti datur, et •quserens invenit , «t pulsanti aperietur; CTgo cui non datur, et qui non invenit, et cui non aperitur, apparet quod non bene petierit, quaesi erit,puJsaverit. » Et Chrysostomus iterum : a Petentis negligentia reprehenditur, ubi de dantis misericordia non dubitatur. » Unde etiam Augustinus : « Dominus Jesus Christus , inter nos petitor» cum Patre dator; non utique nos tantum hortaretur ut peteremus, nisi dare vellet. Erusbescat humana pigritia , plus vult ille dare, quam nos accipere. Plus vult ille misereri, quam nos a miseria liberari. Nam ille quod nos hortatur, propter nos hortatur. Evigilemus, et hortati credamus promittenti ; obsecremus, ut et dantem gaudeamus : t> haec Augustinus.
lo Orationis EXAUMTio. — Sciendum vero quod oratio est exaudibilis, tribus concurrentibus : primum est, quod sit pia et justa, id est de pertinentibus ad salutem , quia exaudiri in aliis quandoque non expedit; secundum est, quod sit perseverans, id est non interrupta per aliquid orationi contrarium , quia non cessat orare, qui non cessat benefacere; tertium est, quod oret pro se, quia licet aliquis pie et perseveranter pro alio oret, oratio tamen posset impediri propter demeritum illius pro quo oratur ; sed tribus praedictis concurrentibus ,. semper exauditur. Et hoc est quod notatur in tribus verbis hic positis, sdKcet : petite, pie ; quceriie, perseveranter; pulsate, et aperietur vobis, ex quo patet quod loquitur de oratione facta pro se, cum dicit et aperietur vofks. Et quia istis concurrentibus , semper exauditur oratio : ideo ne homines desperent in sua oratione exaudiri, subdit omuis, spem conferens impetrandi : Omnis enim, inquit, qui credendo petit sicut debet, accipit; et qui sperando qucerit sicut debet, inpenii; et openndo pulsanti aperietur, Ergo perseverantia opus est ut accipiamus quod petimus, inveniamus quod quarimus, et quod pulsamus aperiatur. Hac enim tanta conculcatione vcrborum, manifeste Dominus ostendit quam sollicitos, molestos et importunos, violentos et improbos, ad petendum nos esse velit. Unde et quidam ait : Labor improbus omnia vincit, Illud enim quod ad salutem petitur, non semper statim datur ; sed differtur, ut congruo tempore detur, et ut ex dilatione charius habeatur, quia diu desiderata dulcius obtinentur, cito autem data vilescunt. Expedit etiam ut ab otiosa locutione abstineat , qui in oratione exaudiri desiderat.
Quia, secundum Gregorium^ os nostrum ab omnipotente Domino, tanto minus exauditur in prece , quanto amplius inquinatur stulta locutione. Conetur etiam orans, ut seipsum intelligat, si vult quod Deus eum exaudiat. Nam, secundum Ambrosium, illam orationem Deus non audit, ad quam iste qui orat non intendit. Vult Deus fideliter peti a se, quod disposuit petentibus erogare. Unde Bernardus : tt Vult autem a se requiri Deus etiam quod pollicetur. Et ideo forte multa quae dare disposuit, prius pollicetur, ut ex promissione devotio excitetur; sicque quod gratis daturus eral, devota oratio promereatur. Non autem dicit Dominus quid accipit petens, vel quaerens, aut pulsans, quia quandoque exauditur ad votum, ut cum datur id . quod petitur, quandoque ad meritum, ut cum aliquid aequivalens, vel melius datur.
Aliquando enim Sancti, non recipiendo quod petunt, magis exaudiuntur, quam si illud reciperent. » Unde Augustinus : « Nolite pro magno habere, ad voluntatem a Deo exaudiri. Aliquando Deus quasi iratus dat quod petis; et propitius, negat quod petis. Quid prosit et quid non, medicus novit, quia Deus si voluntati nostrae non dat, saluti dat. Quid enim si hoc petieris quod tibi obest, et medicus novit quia obest tibi ? Fratres, discite rogare Deum, ut medico committatis. Quod ipse novit, faciat. Tu morbum confitearis, ille medicamentum adhibeat.
Non te exaudit ad voluntatem, sed exaudit ad salutem. Non fit quod vis, sed fit quod tibi expedit : » hdic Augustinus, Unde et Bernar' dus : « Nemo vestrum parvipendat orationem suam ,' quoniam ipse ad quem oramus, non parvipendit eam ; sed aut dabit quod petimus, aut quod novit utilius. Frequenter Dominus discipulos ad orandum monuit, saepe opere comprobavit, et exempla plura ad hoc eis proposuit, ut nobis virtutem orationis commendaret. Est quippe virtus ejus inaestimabilis et efficax ad omnia bona et proficua impetranda, ac mala et nociva repellenda. Si ergo vis patienter adversa tolerare , ora. Si vis pravas afifectiones conculcare, ora. Si vis astutias Satanae cognoscere et fallacias ejus evitare , ora. Si vis laetanter in opere Dei vivcre, ac laboribus et afflictionibus non cedere, ora.
Si vis in spirituali vita te exercere et camis curam in desideriis non agere, ora. Si vis vanarum cogitationum muscas effugare, ora. Si vis animam tuam sanctis et bonis cogitationibus ac desideriis, fervoribus et devotionibus impinguare, ora. Si vis cor tuum virili spiritu et constanti proposito in Dei beneplacito stabilire, ora. Si vis vitia exstirpare et virtutibus imbui, ora. Si vis ad contemplationem ascendere et Sponsi amplexibus frui , ora. Si vis coelestium dulcedinem et alia Dei magnalia degustare, ora. Et breviter, in quacunque necessitate oratio vaiet, quae spiritus malos a nobis 38 1 fugat, et bonos ad nos vocat.
» Unde Beda : « Sicut fur audito clamore fugit, et vicini excitantur, et veniunt ad succurrendum, ita clamor orationis diabolum fugat, et Angelos ac Sanctos omnes ad succurrendum excitat. » Unde iterum Bernardus : « Inter Babylonem et Jerusalem est nuntius fidelissimus, Regi bene notus et curiae, oratio scilicet, quae in secreto noctis silentio, per ignotas semitas, arcana coeli penetrare, et cubiculum Regis adire, et opportuna importunitate impii Regis animum ad auxilium mittendum inflectere novit : » haec Bernardus. 1 1 — Vides quam magnae potentiae et virtutis sit oratio. Ad quorum omnium probationem, omissis Scripturarum probationibus, hoc tibi sit pro efficaci probatione, quod audivimus et videmus quotidie per experientiam illitteratas et simplices personas, praedicta et plura alia, etiam majora, per orationem impetrare. Magnum quippe signum est gratiae Dei vacare frequenter orationi. Unde Augustinus : « Cum videris non a te amotam deprecationem tuam, securus esto, quia non est amota a te misericordia ipsius. » Et ut breviter utilitatem orationis dicam, multum est necessaria ad salutem promerendam. Unde idem Augustiuus : « NuUum credimus ad salutem, nisi Deo invitante, venire ; nullum invitatum , nisi Deo adjuvante, bona operari ; nuUum, nisi drantem, Dei auxilium promereri.
Vaca igitur orationi, nihilque aliud, necessariis curis tantum exceptis, te delectet, nisi oratio, quia nihil tantum te delectare debet, quantum morari cum Deo, quod fit per orationem. » Unde et Chrysostomus : <i Considera quanta est tibi concessa felicitas, quanta gloria attributa orationibus fabulari cum Deo, cum Christo miscere colloquia, optare quod velis, quod desideras postulare. » 1 2 SlMILTTUDO Dio. -- Deinde auget orantibus obtinendi fiduciam , a minoribus consurgens ad majora , confirmans superius promissum per exempla. Et ponit primo similitudinem de amico, qui propter importunitatem et constantiam amici, media nocte venientis , et petentis, surgit, et panes necessarios. commodat. Si enim homo perseveranter petenti dat ex taedio, multo magis Deus perseveranter petenti dat ex amicitia. Unde Beda : « Comparatio est a minore.
Si enim amicus homo surgit de lecto, et dat, non amicitia, sed taedio compulsus , quanto ma^is dat Deus, qui sine taedio largissime donat quod petitur; sed ad hoc se peti vult , ut capaces donorum ejus fiant qui petunt. » Unde et Augustinus : a Non propter amicitiam, quamvis amicus sit, sed propter importunitatem, quia pulsare non desistit, quia et cum esset negatum, non se avertit ; ille qui nolebat dare quod petebatur fecit, quia in petendo non defecit. Quanto magis dabit bonus Pater, qui nos hortatur ut petamus, cui displicet si non petamus ? » Ubi etiam Ambrosius : « Media nocte perrexit, ut omnibus momentis, non solum diebus, sed etiam noctibus, oratio deferatur. Et ideo scriptorum memores , noctibus ac diebus orationi instantes , peccatis nostris veniam postulemus. Nam si ille tam sanctus et qui regni erat necessitatibus occupatus, septiesin die laudem Domino dicebat, matutinis et vespertinis sacrificiis intentus, quid nos facere oportet, qui eo amplius rogare debemus, quo frequentius carnis ac mentis fragilitate delinquimus, ut de via lassis, et istius seculi cursu, ac vitae hujus anfractu graviter fatigatis, panis refectionis deesse non possit , qui hominis cor conjirmet? Nec soluin media nocte Dominus, sed omnibus prope docet vigilandum esse momentis. Vigilandum est semper, multae enim insidiae sunt nobis, et gravis corporis somnus , quia si dormire mens coeperit, vigorem suae virtutis amittet.
Excita Igitur somnum tuum» ut pulses ostium Christi ; » haec Ambrosius, l3 SlMILITUDO — Secundo ponit similitudinem de patre camali , qui dat filiis suis bona data et necessaiia qtiae petunt. Et ponit exemplum de tribus, per quae in^Uiguntur quae a Deo postulare debemus. Primum est panis, et significat charitatem, quia sicut sine pane omnis measa inops dicitur; sic sine charitate omnis virtus vana et inanis est, et omne opus bonum perditur. Huic opponitur duritia cordis, quae per lapidem intelligitur. Et pro utroque istorum debet orari, ut scilicet charitas detur, et duritia cordis auferatur. — SecuAdo ponit exemplum de pisce, per quem intelligitur iides, quia sicut piscis in ^qua nascitur et in fluctibus aquae non moritur, sed potius purgatur et melioratur; sic in Baptismo fides nascitur et inter tribulationes et fluctus angustiarum hujus mundi non exstinguitur, sed potius purgatur. Huic contrarius est serpens , propter venenum infidelitatis. Istam fkiem debemus petere a DeOf et non dabit nobis serpentem, id est infidelitatem , aut doctrinam, vel perversitatem haereticorum, quae per serpentem intelligitur.
— Tertio ponit exemplum de ovo, et significat spem, quia sicut in ovo nondum est fostus per£ectus , sed sola spes fiaetus ; sic spes non est de habitis, sed habendis. Unde slcut ab ovo exspectatur pullus, si ovum a matre &ierit calefisLctum ; sic aeterna beatitudo a spe exspectatur, si spes a matre conscientia incalore charitatis conservatur. Huic contrariatur scorpio, cujus venenata est cauda. Hanc spem debemus petere a Christo, et non dabit nobis scorpionem,. qul pungit cauda, et occidit, et mortem infemi inducit. Tres virtutes prsedictas petere debemus, quia. sine eis non est salus. Si ergo homo qui malus est, ad comparationem divinae bonitatts et clementiae, respectu cujus nemo est booosy qui etiam ideo malus dicitur, quia ad maJum est pronus : dat bqna data sibi a Deo, scilicet temporalia, filio petenti, multo magis Pater noster coelestis, qui ex natura sua bonus et pius est, per essentiam, dabit spiritum bonum, id est bona spiritualia, scilicet gratlam et gloriam, petentibus se, non renuentibus.
Vocat autem omne bonum spirituale spiriritum bonum , quia , secundum Augustinum, Spiritus Sanctus est primum donum, in quo omnia donantur. Ubi idem Augustinus : tt Non denegabit se petentibus , qui sponte obtulit se non petentibus. Et praeter haec omnia, qui proprio Ftliosuo non pepercit, sed pro ommbus tradidit illum, et dedit ad Occidendum^ quomodo nobis non cuncta quae petimusdonabit? Dabit autem ea quae praecepit, si fecerimus. » Et iterum : « Qui vult audiri a Deo, prius audiat Deum. Qua fronte postulas quod promisit Deus, si non facis quod jussit Deus "t Prius audi monitiones, et sic exige promissiones. Qui a praeceptis Dei avertitur, quod in oratione postulat non meretur : i> haec Augustinus, 14 p&iECEPTo LEGis NATURALis? — ^Deinde ostendit per quid oratio a parte orantis exaudibilis sit, et ad meritum exauditionis concludendo, subjungit : Omnia ergo qucecunque vuliis, scilicet rationabiliter et dictante charitate, ut faciani vobis homines, scilicet utiliter et ordinate^ t tt vosfadte eis, scilket k>co et tempore.
Qua enim fronte petts Dominum tuum , qui non agaoscis parem tuum ? Quasi dicat : Si vultis petita acdpere, qussita inTenire, pidsantes intrare , ergo vos £acite aliis qus vobis fieri vultis ab iliis ; sicnec a)) aliis exspectetis, quod illis non ieceritis. Ubi CJtrysosiomus : « Ac si dioeret , si ergo cupitis audiii, pneter illa qus dixi, etiam ista perficite. Vidisti certe, quia cum oratione opus ait etiam disciplina Tirtutum. Quse vis tibi fieri a coaservo, ea tu erga proximum, iaquit, ostende. Quid unquam ho^ pnecepto, aut levius invenitur, aut justius? » haec Chfysosiomus. Et quia justi faciunt hsc omnia, ideo, mui^um polet deprecatio justi assidua, lustus quippe fortis turris et murus est in adversis, et se et alios de£endit ab eis.
Unde figura in l^umeris est, ubi dicitur quod Aaron stans inter mortuos et vivos , deprecatus e&t, et plaga cessavit, et ab incendio eos liberavit. Unde et super iUo ▼erbo Genesis : Non delebo propter decem, dicit Ambrosius : « Hinc discamus quantus munis sit patri® homo justus. Ulomm fides vos servat, jusdtia ab odio divino nos defendit. » Unde et Gregorius : a Melius pugnat vir justus ocaaido, quam incuimeri praeliatores pugnando. Oratio enim viri justi coelos penetrat, quomodo ergo in tecris hostes non vincat? » Et ncHa quod cum dictum sit omnia, hoc mandatum non implet, qut aliquid talium omittit, praecipue quando illud facere potest, nisi majus bonum illud excuset. Quid ergo dicetur de illis, qui non tantum omittendo, sed alios multipliciter affligexido, quod sibi nolunt lieri, aliis facientes, hujus mandati transgressores eflficiuntur ? Dici potest quod perfecti tenentur ad utrumque , scilicet nihil talium omittere, et nihil molestum, quod sibi nollent, aliis infeire.
Imperfecti autem tenentur ad ultimum, sed non ad primum, nisi in casu necessitatis; quia primum in tali casu, est prsecepti, sed in aliis, est supererogationis. Cum ergo sit duplex prsceptum legis naturaiis : unum negativimi, de quo in Tobia dicitur : Quod ab alio tifn oderis fieri, vide ne aliquando alii facias; aliud affirmativum, de quo hic habetur; in hoc affirmativo, negativum illud intelligitur. Unde Ckrysostomus : «Cum enim sunt duae viae, quae ducunt ad virtutem , scilicet abstinentia mali, et operatio boni, hanc ponit per istam et illam significans : » haec Chrysostomus. Et istud affirtaiativum ad majorem perfectionem obligat, quam negativum, et ideo ratibnabile fuit, ut affirmativum poneretur in Nova Lege , quae majods est perfectionis. Ibi malum fiacere interdicimur, hic autem etiam n^alis bona facere jubemur. Quia enim dkaritas patiens et benigna esi, non tantum injiurias proximi fortiter sustinet, sed ejus quoque gratiam benigne praevenit, ut boieficiis M amorem trahat. Perpende quantffi perfiectionis sit hoc mandatum, cujus est affectus, non amantem beneficiis cogi ad amorem. Unde non ait, prout faciunt, facite ; sed , prout vultis ut faciant vobis,.
faciie illis. Qui hanc regulam observaiiet, nuUum ostenderet, sicut a nullo vellet ofTendi, et aliis bona impenderet, sicut ab aliis vellet sibi impendi. Qui enim cogitat , ut ea alteri faciat, quae sibi ab altero fieri exspectat, pensat nimirum ut malis bona, et bonis meliora exhibeat. 1 5 SimuA Legis et Phophetaiium IN Quo coNsisTAT? — Et declaraus istius praecepti praeconium, consequenter adjungit : Hoc est enim Lex et Propbetce, id est impletio legis naturalis, quia haec lex naturalis scripta est in corde hominis , et insita nobis , per quam quid sit virtus et vitium dignoscimus; ac impletio legis Mosaics, et propheticae prsedicationis, quia nihil dictum videtur quam diliges proximum tuum tanquam te ipsum, quod tamen ex Dei dilectione, est faciendum. Quasi diceret : In hoc uno implentur, et ad hoc tendunt, et propter hoc sunt, et hoc docent Lex et Prophetae, et omnes sacrae Scripturae. Omnia enim praecepta ordinantia hominem ad proximum, non sunt nisi quaedam conclusiones ex isto principio derivatae. Unde dicit Apostolus : Qui enim diligit proximum, Legem implevit, Ubi et Chrysostomus : « Brevi sermone omnia quae saluti ac fidei nostrae erant necessaria, Dominus comprehendit, ut ea quae nobis ab aliis fieri volumus, ipsi quoque aliis similiter faciamus.
In quo mandato universa praecepta Legis ac Prophetarum consistere Dominus aperte monstravit, dicendo : Hoc est enim Lex et Prophetce, Nam quaecunque Lex et Prophetae sparsim in omnibus praeceperunt Scripturis, in hoc compendioso continentur mandato, quasi innumerabiles arborum rami in una radice. Qui ergo ab aHis nobis, non nisi bona et utilia fieri volumus, ipsi quoque vicem gratiae amorisque rependere debemus, ut praecepta Legis ac Prophetarum implentes, retributionem fidei a Domino consequamur : » haec Chrysostomus, Jugum ergo Domini suave €st et onus ejus leve, ut in tam brevi regula ejus Lex et praecepta ad proximum compleantur. Nam alio loco, de duobus istis praeceptis, scilicet de dilectione Dei et proximi loquens, non tantum ait : Lex pendet in his et Prophetce, sed addidit: Tota Lex, et omnes Prophetce. Quod cum hic non addidit, servavit locum alteri praecepto, quod ad dilectionem Dei pertinet. Quidam tamen volunt, quod hic comprehendatur etiam dilectio Dei, sine qua non impletur charitas proximi, quia nec proximus sine Deo, nec Deus sine proximo, diligitur. Considera nunc praemissa Domini praecepta, et vide quam rarus sit, qui observet ea. Praecepti quidem aflBrmativi hic in Evangelio positi, scilicet : Omnia ergo qucecunque vultis ut faciant vobis homines, eadem et vos facite eis, nescio si observator aliquis possit hodie reperiri. Praecepti vero negativi, in Tobia positi, scilicet : Quod ab alio tibi oderis fieri, ne facias alii, et si sint operarii, sunt tamcn valde pauci, quia, ut dicit Chrysostomus, nos e contrario omnia facimus hominibus, quae ipsi pati nolumus.
Hoc quippe non solum in secularibus, sed et in quibusdam patet religiosis, qui saepe in personis et rebus, sive utiles aliis subtrahendo, sive de inutilibus se expediendo, fratribus suis injuriam faciunt. Sicque in his et ceteris modis variis, contra praedictum Domini mandatum, id faciunt, quod ipsi pati nollent, nec mirum si in futuro patientur quod nollent. ORATIO Domine Jesu Christe, qui docuisti nos facere omnibus misericordiam, et non judicare quemquam; da mihi quod doces perficere, ut tibi per te valeam complacere; hortaris nos ut oremus, et utique conferre vis, qui semper commones ut rogeris. Peto ergo, quia jubes ; quaero, quia praecipis; pulso, quia injungis. Qui me fecisti petere, fac accipere; qui dedisti quaerere, da invenire; qui docuisti pulsare, aperi pulsanti, ut possit intrare. A te habeo desiderare, a te habeam impetrare. Dona quod offeram, custodi quod ezigas, ut velis coronare quod prsstas. Amen.
Notes
- 1 ↩The Latin 'temetii' appears to be a corrupt form of 'temetipsum' (yourself).
- 2 ↩The Latin text ends with an ellipsis, indicating a trailing thought or transition to the next sentence.
- 3 ↩The Latin source text for this sentence contains apparent typos ('NuUum', 'drantem'). The translation assumes the standard Augustinian sense: 'Nullum... venire', 'nullum... operari', 'nullum... orantem'.
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