De
The Narrow Gate and the Wide Path
The Lord calls his followers to the narrow way of self-denial and discipline, warning against the deceptive ease of the world's broad path.
The gate and the way to life are narrow, while the way to destruction is spacious. Because the Lord commanded many wonderful things and ordered his followers to be free from all passions, he added a warning so that no one would claim these things are unbearable, or that this way is too hard and difficult to follow. He said, 'Strive, therefore, and work hard to enter through the narrow gate, not the wide one.' It is as if he were saying: although these things are difficult and narrow, they are nonetheless meritorious and serve as the entrance to heavenly things. And he says 'strive' pointedly, because the kingdom of heaven suffers violence and the violent take it by force; for it is impossible for a person of the earth to become a citizen of heaven without great effort. This struggle is good and holy, much like the one that existed in the Theban Legion, where there was a struggle over who would be the first to reach a glorious death. But today the struggle is over other things: status and excellence, acquiring money, getting revenge for an injury, and other things like that. Then he gives the reason for his warning, saying: 'Enter through the narrow gate, therefore, not the wide one, because the gate is wide and the way is spacious that leads to destruction, and many are those who enter through it. How narrow the gate and how tight the way is that leads to life, and few are those who find it!' The gate is the beginning for those who are starting; the way is the progress for those who are advancing or falling away. He was right to say that the way to life is narrow and cramped, while the other way is wide and spacious. For who doesn't find it narrow and cramped to fast, to keep watch, to abstain from the desires and pleasures of the flesh, and to not follow one's own will? But to eat and drink luxuriously, to indulge in the other desires and pleasures of the flesh, and to never contradict one's own will—who doesn't find that wide and spacious? But, alas! we all seem to walk the wide path, and few of us care about the narrow one. That is why Chrysostom says: "We who are commanded to walk through the narrow gate always walk through the wide one." And indeed, it's not very surprising if people of the world walk the wide and spacious path. But for those who seem to have taken up their cross and to be following Christ, it shouldn't seem like a miracle to you that they don't want to walk this wide and spacious path. Finally, when monks look for monasteries or ask about places to live, they inquire before anything else whether there is rest in that place, whether everything is in abundance, and whether there is a plentiful supply of water. But even if they're looking for a hermitage, they still discuss rest and the convenience of physical amenities before anything else. Now, if you were to call them to some duty or wanted to assign them some divine ministry, their first concern and their very first words are: "Is there rest where I have to go? Are all the necessities found in abundance? Is there nothing missing of what the broad and spacious way requires?" What are you doing, man? What are you saying? You were commanded to walk the narrow and constricted way; why are you asking about abundance? You were commanded to pass through the narrow gate; why are you looking for wide entrances? Is there anything more foolish than this change, or anything worse than this perversity? And indeed, those who serve the princes of the world don't ask about the place, but only whether there is some profit in that temporal service. But if they know there’s profit to be made, they avoid no labor, shun no danger, and refuse no indignity; they won’t even turn down menial tasks if they’re asked to do them for the sake of gain. They won’t refuse even the longest and most dangerous journeys, and they’ll endure insults, torture, and the changing seasons—all in the hope of profit. They don’t fear being deceived or falling because of that miserable hope, nor do they dread an untimely death in foreign lands or a sudden end. They bear the separation from their own people—even the absence of a spouse or children—with patience. They aren’t moved by affection for their country or their loved ones, but are driven like madmen by the desire and greed for money, and, inflamed by the love of it, they... They feel no labor, they understand no pain. We, on the contrary, who seek not money but wisdom; who seek not the earth but heaven, and who hasten toward the riches of heaven—which no eye has seen, nor ear heard, nor has it entered into the heart of man—we, I say, seeking these things and preparing to take heaven by force, do we ask about the rest of the body? Look at how much more miserable and soft we are than they are. What are you saying, O man, what are you doing? You’re preparing to ascend to heaven and to invade the kingdom of God, and yet you ask whether any difficulty will occur to you on the journey, or what harsh or laborious things might happen to you along the way? And aren’t you ashamed, aren’t you overcome with shame, to bury yourself beneath the earth? For if all evils were to happen to you, if all dangers were to threaten you, if insults, injuries, ignominy, slander, the sword, iron, fire, wild beasts, precipices, hunger, or sickness—if all the evils that can be spoken of or imagined were to rush upon you, it would be fitting that you should not consider all these things as something to be laughed at and utterly despised for the sake of such great and noble causes. This is the fear of an old, effeminate soul; will there really be anyone so abject, so unhappy, and so degenerate in spirit that, while striving to ascend to heaven, he thinks of earthly rest—which it is the way of the Jews not only to seek, but even to accept when it is offered? I don't see, my dearest, that any of us is held by a true and perfect desire for heavenly things; otherwise, we would consider everything that seems heavy to be mere shadows and a joke—as Chrysostom says about the broad way. Regarding the narrow way, Gregory says this: 'The discipline of living well is indeed narrow; it is not a broad way, but a path on which everyone who is strictly confined under the guard of the commandments is zealously pressed.' Isn't it a kind of narrowness of the journey to live in this world, yet have none of the greed of this world, and not to desire what belongs to others? To not hold onto one's own things, to despise the praises of the world, and... to love insults for God's sake, to flee glory and follow contempt, to despise flatterers, to honor those who despise us, and to bear the evils of those who harm us. To forgive from the heart, and to keep an immovable grace of love for them in the heart? These are indeed all paths, but they are great ones, because however narrow they are in this life for the sake of the discipline of living, they are expanded all the more in the eternal reward. Perfect knowledge, indeed, is to do these things and to know that of your own strength you can do nothing. Hence John, Abbot of Mount Sinai, says: 'Let us be watchful, lest we be called to walk the narrow and constricted way, while we are actually running along the broad and spacious one.' The narrow way will be shown and made clear to you by: the distress of the stomach, standing to keep watch in prayer throughout the night, the measure of water and the scarcity of bread, being mocked, ridiculed, and deceived, the cutting off of your own will, the cup of ignominy, patience under suffering and impulse, being held in contempt without murmuring, enduring the violence of injuries with strength, not becoming indignant at slander, not growing angry when despised and belittled, and being judged and humiliated. Blessed are those who enter this narrow way, for theirs is the kingdom of heaven; as Abbot John says, 'The ease of the Lord's command is found in its narrowness.' But don't let it trouble you that it says here, 'The gate is narrow and the way is constricted that leads to life,' while also saying, 'For my yoke is easy and my burden is light.' Just as a burden is called light in comparison to the reward—even if it feels heavy in itself—the same is true of present hardships when compared to the glory that is to come. Therefore, this way can be called broad because it expands the heart of those who think on the love of heavenly things: 'For the sufferings of this present time are not worth comparing to the glory that is to be revealed in us.' And it is narrow because it constricts the love of earthly things and separates a person from the world. That’s why Chrysostom says: “The way is narrow and cramped, yet it’s light and easy, because all the hardships of this life pass away, and because they lead to a good end—namely, to life.” Temporary, for those who labor; eternal, for those who are crowned. And because the things that are laborious pass away first, while the things that are glorious remain afterward, this can be the greatest comfort for our labors. Therefore, even if what we are commanded to do is difficult in itself, it must still be done so that we may deserve to reach glory. For whoever doesn't suffer with Him won't reign with Him; nor will anyone be crowned unless they have competed according to the rules. And again: “If anyone thinks the way is laborious, they are accusing their own laziness.” If the waves of the sea seem light and tolerable to sailors, the storms and winter to farmers, the wounds and slaughter to soldiers, or the heavy blows and injuries to athletes because of the hope of temporary and fleeting benefits, then how much more, when heaven is prepared as the reward, should we feel nothing of the hardships of the present? “Don’t look at the fact that the way is rough, but at where it leads; don’t look at the fact that it is narrow, but at where it ends,” says Chrysostom. The same Chrysostom teaches how the Lord’s commandments may seem to us not difficult and burdensome, but rather easy and light, saying: “Regarding these things that have been said, so that we don’t foster disobedience through contention—especially since the commandments themselves contain rewards, pleasure, and utility—if they seem to many to be troublesome, burdensome, and a matter of great labor, understand that you’ve taken them on to be done for Christ’s sake; and what seems to be sad, you’ll judge to be most joyful.” If we always keep this thought in mind, we'll find nothing burdensome; instead, we'll draw immense pleasure from every side. If that's the case, the labor itself won't seem like labor anymore; the more you commit to it, the sweeter and more delightful it will become. Whenever the desire for money or the habit of other vices takes hold of you, speak to your soul: 'Are you sad because I am denying you the pleasure of the body? Rejoice instead, because I am providing you with the kingdom of heaven.' You aren't doing these things for the sake of man, but for the sake of God. Wait a little while, then, and you'll see what a great reward is prepared for you. Learn to bear the burdens of this present life with a great heart, and you'll rejoice in an unspeakable confidence and generosity before God. If we always impress these things upon our soul, we'll quickly pull it away from all vices. God requires this one thing from you, and only this: that you take up arms against the enemy for the honor of the King and for your own salvation.
Discerning False Prophets
Christ warns against false prophets who appear righteous in outward form but are inwardly corrupt, urging his followers to judge by the fruits of their actions.
So, if you offer this to Him, He Himself will finish every battle. In this way, we’ll come to consider even the things we now think unbearable to be entirely easy, light, and lovable. As long as we remain in our vices, we imagine virtue to be harsh, difficult, and altogether arduous; yet we find the vices themselves to be entirely desirable and sweet. But if we abandon them even for a short time, those things will appear horrible and shameful, while virtue will appear delightful and easy. We can learn this in abundance from those who have changed their lives for the better through conversion—so says Chrysostom. Seneca also says: 'There are some things we don't dare to attempt, not because they are difficult, but because they are difficult, we don't dare to attempt them.' And because He said that few find the narrow gate and the hard road, He immediately added a warning—so that heretics and perverse people, who cloak their falsity with the appearance of virtue and often commend themselves by their small numbers, might not pretend to be identified by the name of 'the few,' and so that they might not deceive the simple who are walking on the way of God—saying: 'Beware,' that is, watch out carefully and diligently, 'of false prophets.' Hilary says of this: 'Because it is for the few to find the hard road, He exposes the fraudulence of those who lie about finding it, so that they do not hinder us from it.' 'Beware,' He says, 'of false prophets,' that is, of deceptive heretics, feigned hypocrites, false brothers who pretend to have the appearance of religious life, and others of this kind. Morally speaking, the three false prophets are: the flesh, the world, and the devil. A false prophet is someone who predicts and promises one thing, but delivers another when the time comes, and in this way deceives and misleads people. The first of these is carnal desire, which promises pleasure but delivers eternal affliction; the second is worldly greed, which promises sufficiency but delivers final poverty; the third is the devil, or secular pride, which promises exaltation but delivers future humiliation—for whoever exalts himself will be humbled. This can also be explained as referring to all demons who disguise themselves as angels of light in order to deceive the righteous. This is why John says: 'Do not believe every spirit, but test the spirits to see whether they are from God.' He adds: 'Who come to you'—that is, to deceive you—'in sheep's clothing.' This means they appear to others under the guise of religious life, looking like ministers of justice, with humble dress, long prayers, strict fasting, generous almsgiving, smooth words, and other signs of religious discipline. Because they pretend to be simple, simulate gentleness, show off humility, and fake their own humility before the people—having, as the Apostle says, a form of godliness but denying its power—it is added: 'inwardly, however'—that is, in their heart and their will to deceive—'they are ravenous wolves.' Because although they are clothed in the appearance of virtue, they are corrupted by the wickedness of their lives, and therefore you must be all the more on guard, lest they tear you apart by their flattery and hypocrisy. This is why Chrysostom says: 'Nothing destroys goodness like hypocrisy, for evil hidden under the guise of good is not guarded against because it is not recognized.' Jerome says: 'This can be understood of everyone who promises one thing in their dress and speech but demonstrates another in their actions; but it is to be understood especially of heretics who seem to surround themselves with a kind of cloak of godliness through self-control, chastity, and fasting, while inwardly possessing a poisoned spirit, and so they deceive the hearts of simpler brothers.' And because these false prophets can't be identified by their outward appearance, he shows where they should be known: namely, by their fruits and their works. For since some are one way on the outside in their behavior, but another way on the inside in their heart's desire, and are thus difficult to recognize, you'll know them by their fruits—that is, by their works—in the end. Yet this isn't obvious to everyone, even if their works seem good and praiseworthy to others; it's clear to some, especially through their impatience in times of persecution and adversity, because they easily fall away in times of temptation and won't endure hardship for the sake of a feigned righteousness. But as Augustine says: "Religious habits without good works won't just fail to provide a remedy; they will also incur the just judgment of God." For as Seneca says, when a bad person pretends to be good, they are at their worst. Therefore, as the same Seneca says, it matters who you are, not what you are considered to be. Then the Lord proves what he proposed with a particular example, because thorns, thistles, vines, and fig trees are distinctly known by their different fruits; and so it is with people. For people don't gather grapes from thorns, or figs from thistles. Where Chrysostom says: "What he says is this: they have nothing gentle, nothing mild, nothing sweet; they are sheep only on the surface, and therefore they are easy to recognize, so that you don't have to doubt the outcome." So says Chrysostom. By the name 'thorns,' one can understand carnal desire, which always burns and is never consumed; by 'thistles,' spiritual malice, which is full of the pricks of sin; by 'grapes,' the fervor of the active life; by 'figs,' the sweetness of the contemplative life. Therefore, good actions do not grow from the desires of the flesh, which require a body that is obedient and subject to the spirit; nor does contemplation grow from the malice of the heart, which requires a heart that is devout and peaceful—because wisdom will not enter a malevolent soul to lead it into contemplation, nor will it dwell in a body subject to sin to lead it into the active life, which is carried out through the service of the body. He then confirms this point with a general example: just as every tree is known by its own fruit, every person can be known by their fruits and their works. And so, He did not say 'by their leaves'—that is, their words—but 'by their fruits'—that is, their works—you will know them. For if we only pay attention to words, it isn't easy to tell the good from the bad; but those who cannot be distinguished by their words are understood by their works—if they are faithful, if they are gentle, if they are patient, if they are humble, if they are pure, if they hate greed, and other similar things that would take too long to list. False prophets will therefore be known by their fruits, because even if they sometimes appear to do something good—like giving alms, praying, fasting, and things of that sort—their pretense cannot be hidden for long, because they do these things either for profit or for human praise. Although the human heart is inscrutable, it can still be known by human judgment, especially over a long period of time, through a person's actions and works. He calls them 'fruits' because whatever a person is like, that is what they say and do. Therefore, although the wicked and the corrupt may hide their malice for a time and perform good deeds by nature, it isn't really possible for them not to act eventually according to the inclination of their own malice. As Seneca says: "No one can wear a false mask for long; those who lack inner truth eventually return to their own nature, but those who are rooted in what is solid only grow better with time." Error is also revealed at times by the temptation of worldly gain or in times of persecution; even if people fake humility and good works while they are being honored in prosperous times, their pride is exposed when they are touched by adversity and their honor is taken away. They can also be recognized once they have achieved the things they were working for, such as positions of dignity and the like, because they often stop working afterward. Hence Augustine says in his work, On Deeds. Things that could not appear in words or deeds are revealed by temptations. Temptation is twofold: either in the hope of gaining some worldly advantage, or in the fear of losing it. For when certain temptations begin to take away or deny them the very things they either gained under that mask or desire to gain, then it becomes clear whether a wolf is in sheep's clothing or a lamb is in its own: so says Augustine.✦ Furthermore, they are also recognized by this: they oppress the simple, slander those who are greater, criticize the smallest things, resist correction, don't do what they say, boast in positions of dignity, grow weary in good beginnings, and murmur in adversity; and as mentioned above, they are recognized most of all by their impatience in adversity. Keep in mind that people don't speak as clearly or as naturally as they do in their own native tongue. Some people act like a bird in a cage that changes its song to mimic the voices of humans or other birds. Even if they do this when things are going well, if someone hurts their foot, or they feel pain elsewhere, or they receive something against their will, they immediately revert to their own true voice. Many people are like this: when they are in prosperity or things are going well, they change their true voice, praising God and serving with flattery. But if they face any adversity or are hurt in any way, they immediately revert to their own language—that is, to ingratitude, impatience, and things of that sort.
The Root of the Will
The quality of a person's works is determined by the hidden treasure of the heart and the sincerity of the will, which must align with the Father's commands.
It is well said that they are known by their fruits, for every good tree—that is, every good person—is known by them. A person with a good will produces good fruits—that is, good works that earn merit for eternal life; but a bad tree, meaning a person with a corrupt will, produces bad fruits—that is, works that earn no merit. For the interior act of the will is the immediate cause of the exterior act, and therefore, as Ambrose says, your effect imposes no name upon your work. Hence, according to Chrysostom, the will is what is rewarded for good or condemned for evil; works, however, are the testimonies of the will. And it is truly so, because a good tree, in as much as it is such, cannot produce bad fruits, nor can a bad tree, in as much as it is such, produce good fruits. This must be understood in a composite sense, because a good tree, while remaining good, cannot produce bad and demeritorious fruits, and a bad tree, while remaining bad, cannot produce good fruits—that is, those that earn merit for eternal life. Therefore, if a good person produces bad fruits, they are no longer good; and if a bad person wills to do good works, they first become good. Truly, a good tree produces good fruits, and a bad one, bad; because, as is said elsewhere: A good person, from the good treasure of their heart—that is, from a good intention and will, which lies within like a hidden treasure—brings forth good things in the mind, namely words and deeds; and a bad person, from a bad treasure—that is, from a bad will—brings forth bad things in the mind, namely words and deeds, because contrary causes have contrary effects. For, according to Bede, the treasure of the heart is the same as the root of a tree, and what is brought forth from the heart is the same as the tree's fruit. Hence Remigius also says: "The treasure of the heart is the intention, by which God judges our works, so that sometimes a smaller work is followed by a greater reward, and sometimes a greater work by a smaller one." A good will is a great gift from God, and it's more excellent than all earthly things. Hence Augustine says: "A good will is that by which we desire to live rightly and honestly, and to arrive at the highest wisdom." When someone has a good will, they possess something that should be valued far above all earthly kingdoms and all bodily pleasures. Whoever does not have it, however, certainly lacks that thing which a good will alone, by itself, would give them, which is more excellent than all goods not within one's own power. And again: "If the ability is lacking, nothing is sought but the will." So says Augustine. Therefore, the root of a good tree is the will, informed by divine grace; the leaf is thought; the flower is speech; the fruit is the work. The root of an evil tree, however, is a will deprived of the grace of God, whose leaves fall, whose flowers wither, and whose fruits rot—fruits which cannot proceed from a good tree. And rightly, whatever comes from a good or evil heart should be judged as a good or evil fruit. Out of the abundance of goodness, or the malice lying within the heart, the mouth outwardly speaks in word and action. The outward effect proceeds from the inner person, both in words and deeds; the outward word and deed is a testimony of the heart and a sign of what is conceived within. For through the speech of the mouth, the Lord wishes to signify everything that is brought forth from the heart by word, deed, or thought; for it is the custom of the Scriptures to use words to represent deeds and things. Hence it is said of Hezekiah: 'There was no word that Hezekiah did not show in his house,' who had indeed revealed to the Chaldeans the secrets of things and not of words. He highlights the mouth specifically because it is through the mouth that the heart is most clearly manifested, as words hold the primary place among signs. Hence Augustine says: 'God, however, judges all things of the heart according to the mouth, because He is not ignorant of the intention from which words proceed,' and he notes specifically: 'Out of the abundance of the heart the mouth speaks,' because there is more within than is poured out. Just as smoke rises from fire, so a boiling pot overflows. Chrysostom also says: "It’s a natural consequence that when wickedness abounds within, evil words flow out from the mouth." Therefore, when you hear someone speaking harmful and dishonest things, don't assume the wickedness hidden in them is only as much as their words express; conclude instead that the source is much deeper. For what is said outwardly is merely the overflow of what is within. A confused tongue often doesn't pour out wickedness all at once, but the heart, having no human witness, fearlessly produces and gives birth to whatever it wants. For such a person has little concern for God. This sentiment and the comparison to a tree are used here against hypocrisy, specifically that of the Scribes and Pharisees; but later, they are also used against their malice and the blasphemy with which they claimed Christ cast out demons by Beelzebub. And so that the lukewarm don't think they’re immune from punishment because they abstain from evil, don't steal from others, and live without complaint—yet don't do good, don't sympathize with their neighbors, and don't give to those in need—it is added: "Every tree that does not bear good fruit will be cut down." This means that by the Judge's sentence, they will be separated from the fellowship of all the good and the number of the faithful, and by the execution of that sentence, they will be cast by the angels, the reapers, into the eternal fire of hell. There, the Lord threatens the fruitless with the punishment of loss, because they will be cut off from the land of the living, and the punishment of sense, because they will be sent into eternal fire. The Lord will not reproach them for what they did that was evil, but for what they did not do that was good, saying: "I was hungry, and you gave me nothing to eat," etc. You should know that the fruits of the heart are: compunction, meditation on the divine Law, remembrance of God's benefits, reflection on death, and compassion for one's neighbor. The fruits of the mouth, however, are: prayer, preaching, thanksgiving, counsel, correcting a brother who is going astray, and instructing the ignorant. The fruits of action, on the other hand, are: penance, almsgiving, obedience, diligence in service, and patience in difficult times. But so we don't assume it counts as fruit if someone just says, "Lord, Lord," and mistake them for a good tree, he adds: "Why do you call me, 'Lord, Lord,' and not do what I say?" If he wanted to speak to hypocrites, and especially to the Scribes and Pharisees, he would say: "You are trees that have leaves without fruit, and words without action; and therefore you are cursed, like willows that have leaves similar to olives but lack the fruit." For there is as much difference between saying and doing as there is between leaves and fruit. The Lord shows that words of confession aren't enough for salvation; what's required is carrying out the divine will, as he says: "Not everyone who says to me, 'Lord, Lord,' merely in words, while professing the Catholic faith, will enter the kingdom of heaven." For a confession of faith without works isn't enough for salvation, because such faith is dead, just like those who confess God with their mouths but deny him with their actions. In this way, many who are at prayer say 'Lord, Lord' only in words and name, but their hearts are far from God. Hypocrites say this too, while outwardly faking holiness before others. But whoever does the will of my Father who is in heaven, he will enter the kingdom of heaven. For these are the good fruits of a good tree: namely, doing the will of the Father, for the doing of which he deigned to offer himself as an example. For what merit is there in saying to the Lord, 'Lord, Lord'? Would the Lord not be Lord, unless he were called so? to us. Truly, saying 'Lord, Lord' or 'Lord Jesus' means believing with your heart, confessing with your mouth, and bearing witness with your actions; to have one without the others is to deny Him. As Augustine says: 'To believe in God is to love and cherish Him by believing, to go to Him by believing, and to be incorporated into His members.' It should be noted that these things seem to fulfill the will of God most directly: first, to conform yourself to Him in everything you do, endure, and possess, which brings peace of mind; second, to always look upon the face of the Lord as if He were present, which brings reverence, modesty, and discipline both within and without; third, to willingly consider the goodness of God’s free generosity and often reflect on it in practice, which brings a free love and confidence regarding the future; and finally, to always attend to the edification of your neighbor, to think through every word and action beforehand, and to often reflect upon yourself.1
The Final Judgment of Works
Miracles and prophetic gifts do not guarantee salvation if the worker of iniquity lacks true love and obedience to the Father's will.
To ensure we aren't deceived—not only by the name of Christ, through those who claim the name but lack the deeds, but also by certain actions and miracles—He adds: 'Many will say to me on that day,' that notable and famous day, terrible to the wicked and gentle to the pious—the day of final judgment—when, according to Chrysostom, 'hearts will speak and mouths will be silent,' when a person isn't questioned, but the conscience is examined; where there won't be flattering witnesses, but truthful Angels: 'Lord, Lord, did we not prophesy in your name?'—that is, did we not speak prophetically and reveal hidden things?—'and in your name cast out demons from the possessed? And in your name did we not do many mighty works?'—that is, miracles. These are the people who teach well but live badly. As Chrysostom says: 'Those people, because they will see an outcome contrary to their expectations—having been conspicuous here for their miracles, but realizing there they are to be punished—will say, as if stunned and amazed: "Lord, Lord, did we not prophesy in your name?"' How can you argue with us: 'What is the meaning of this new outcome, which we never foresaw?' Then the Judge’s sentence is delivered, rejecting and casting away such people. And then, He says, 'I will confess, and I will say to them: I never knew you in predestination'—that is, not with the knowledge of approval, but of rejection. For He is said to 'know' those whom He approves, but He is said not to know those whom He does not approve in His love. Augustine says: 'He knows the reprobate, whom He judges by knowing them; but He does not approve the will that disagrees with Him.' Whence also Bede: 'Knowledge of the Scriptures does not make one known to God, whom the iniquity of his works shows to be unworthy in His sight.' And finally, by casting them out because of their works of iniquity, He adds: "Depart from me, you who glorify the good, you who work iniquity." Depart—that is, you who are divided by iniquity; yield to eternal punishment. He does not, therefore, acknowledge anyone except the one who works righteousness. They are ordered to withdraw from God, who is everywhere, because although He is everywhere by the presence of His divinity, He is not there as the object of blessedness. As the object of blessedness. He says "you who work" in the present tense, because an evil affection still remains in them. Hence Jerome says: "He didn't say 'you who have worked iniquity,' so as not to seem to take away the possibility of repentance, but 'you who work,' which means those who, right up to the present hour when the time of judgment arrives, even if you no longer have the power to sin, still possess the affection for it." And Chrysostom adds: "He doesn't say 'you who have worked,' but 'you who work,' because the wicked don't cease to be wicked after death, since, even if they cannot sin, they don't lose the will to sin." For death separates the soul from the body, but it doesn't change the soul's purpose. Therefore, as the same Chrysostom says: "The Lord wished to assert here that faith without the holiness of works is worth nothing; and not only faith, but even miracles themselves will profit no one if they are performed without the possession of virtues, because neither faith nor miracles are worth anything if life doesn't accompany them." And again: "Blessedness is never placed in the performance of signs and miracles, but in the fulfillment of the commandments and in perfection." Anyone who wants to be proven by signs and wonders cannot be considered upright. For a life and actions that are upright deserve a crown, even without signs and wonders; but a wicked life, even if it performs signs and miracles, will not escape punishment. Chrysostom notes that the working of miracles sometimes comes from the merit of the one calling upon the name of the Lord; sometimes from the merit of the person over whom it is invoked; sometimes from neither the merit of the one nor the other, but for the benefit of those present, so that seeing this, they may honor God and believe in Christ; sometimes it is for the condemnation of the one invoking and those present, so that seeing they may not see, and seeing they may become blind; and sometimes it even leads to pride and vainglory, or in some other way harms the one doing it. Do not be surprised, then, if wicked people sometimes prophesy or perform miracles, because these are gifts of God given freely, which are given primarily for the common good of the Church, and rarely for the benefit of a single person; and that is why they are sometimes given to us by God through wicked men. They are done for the invocation of the name of Christ, not because of the merits of those who invoke it, but for the declaration of Christ's power and the confirmation of the faith, even if the ones invoking it are wicked. Just as a good alms is sometimes given by a good master through a wicked servant. Let us pursue what is good, then, and avoid all that is evil; let us obey the heavenly commandments with our whole heart, and let us be known as God's through such duties; and let us boast more in what He wills than in what He can do.
Building Upon the Rock
The wise man builds his life upon the rock of Christ through obedience, while the foolish man builds upon the shifting sands of worldly desire.
Because the Lord rejects those who confess Him with their mouths but don't fulfill His Law in their actions, He concludes that hearing is useless if it isn't followed by work. He warns us that we must fulfill Christ’s teaching in our actions so we don't fall away from Him alongside the workers of iniquity, for hearing the Law is useless unless it is followed by the performance of the work. He concludes the whole discourse with this, and we must pay close attention to how terribly its conclusion is delivered. “Everyone,” He says, “without exception, who hears these words of mine—which I have spoken openly—with an interior ear by understanding them, and does them by fulfilling them through the act of charity, will be compared to a wise man who looks to his own future. He builds his house—that is, the construction of good works—upon the rock, which is Christ, doing all his works for His sake; for such a person performs good works from the right kind of intention, and these two things are required for the fulfillment of the evangelical Law.” For no one confirms what they hear or receive unless they do it and fulfill it in action. And because the rock is Christ, he builds in Christ who does what he hears from Him. The rain descended—that is, the temptation of carnal lusts and desires; the floods came—the worldly greed and avarice; the winds blew—the diabolical vanity and pride; and they rushed, through the impetuosity and persistence of temptations, against that house—that is, the building of virtues constructed in Christ. But they did not tear it down, nor did it fall from the stability of virtue by succumbing to those temptations, for it was finally and radically founded, and persevered through faith, hope, and charity, upon the firm and solid rock, which is Christ; not upon earthly things. Thus, the difference between these three types of temptations is touched upon here, in which all kinds of temptations are signified and consist. It may also be said that some are temptations of pleasure and carnal desire, which are signified by the rain that falls drop by drop and softens; others are of adversity and tribulation, which are signified by the floods that come with force; others are of persuasion, whether through threats, human flattery, or diabolical suggestions, which are signified by the winds; but he who is led by prosperity is broken by adversity. Those who have built their house upon the rock—that is, Christ—fear nothing, for they rely on Him by keeping His commandments; they don't just hear the Lord's commands, but they also put them into practice. And those who hear but don't act are in great danger, for they have no stable foundation, nor are they grounded in what the Lord commands or what they hear, unless they actually do it. Consequently, he says, by way of contrast: Everyone who hears these words of mine and doesn't act on them, but instead turns away, is like the foolish and wicked man who built his house—that is, the structure of his own works—upon sand, which is the love of earthly things, a mobile and unstable foundation. This is what everyone does who, having scorned heavenly things, doesn't cease to pant after earthly ones, and who places his intention on something other than God himself, since every creature is mutable. Sand is compared to the desire for earthly things because it is sterile; the one who loves riches cannot enjoy them, because they are fleeting, and all things pass away. It is compared to sand because, shaken by fruits, there is pressure in the world. Likewise, sand signifies the gathering of the wicked, because it is innumerable in its multiplicity; because it is incoherent, through dissension; and because it is sterile, regarding the multiplication of good things: and therefore, a fall into sin follows. For the aforementioned evils of temptation have come and have taken root. They came with a sudden force and all at once into that house, which had been poorly built; and it fell through guilt, and its ruin was made great, because it collapsed all the way into hell. First it falls into the pit of guilt, and afterwards into the pit of hell, which is a great ruin, because it is entirely irreparable. Every conscience that doesn't remain fixed in hope in God is unable to stand firm in temptations; and it is agitated all the more, the more it is separated from higher things by those things which are of the world. Where Bede says: 'It is manifest that, upon the onset of any temptation, the truly evil and the feignedly good soon become worse, until they fall at last into eternal punishment.' Where also Chrysostom says: 'And its ruin was made great, he says. For the danger is not of small and light things, but the matter concerns the peril of the soul, immortal punishments, and the loss of the heavenly kingdom.' Yet it isn't always the case that one who hears the word of God and doesn't act on it falls into that dangerous ruin, but a distinction is needed. One distinction concerns the listener: if someone hears the word of God but fails to act on it out of contempt, the parable applies; if they fail out of weakness, it doesn't. Another distinction concerns the word of God itself: the words a person hears are either necessary for salvation, like the Gospel precepts, in which case the parable applies; or they are words of counsel and supererogation, in which case it doesn't, except for those who are perfect.2 In a moral sense, the house of the righteous—whose building is a good conscience—relates to the perfection of good works: the digging, to the contempt of earthly things or poverty; the foundation, to the meditation on heavenly things and love; the building up, to the resistance of temptations; and the stability, to final perseverance. The house of the wicked is a bad conscience, of which it is said in Micah: 'There is still fire in the house of the wicked.' Its earthly structure relates to the love of earthly things: the lack of a foundation, to the instability of the mind; the flooding of the river, to the fickleness of carnal delights; the speed of the fall, to the inclination to sin; and the magnitude of the ruin, to eternal damnation. The house is shaken in temptation, inclined in delight, and falls in consent. The fall is great in consent, because one thus falls from grace; greater in the act, because one thus falls from life; and greatest in obstinacy, because one thus falls from mercy. Therefore, the wise person who completes and perfects what he has heard through his actions raises up a firm structure, because through a heap of good works God gives grace, which strengthens and confirms our merits without the ruin of a fall. By working well through grace, we merit perseverance in good, so that our spiritual building—founded on the rock of faith, raised up through hope, and solidified through charity—will be unable to be overturned by rain, rivers, or winds, as Christ grants His grace. But the foolish person who hears and doesn't act, but instead ignores what he has heard and becomes a forgetful listener, spends his effort building as if upon sand. Because he doesn't strengthen the work he has perceived by ear, he falls and vanishes immediately when temptations arise. For it isn't the hearers of the Law who are righteous before God, but the doers. There are, however, three types of people who build. Some people love God alone, and they build with gold, silver, and precious stones: gold in the love of virtue, silver in the knowledge of truth, and precious stones in the cooperation of good works. There are others who love certain things besides God, yet nothing against God, nor anything more than God; in these, the foundation indeed remains, because the love of God is not destroyed. However, because a certain corruption is contracted from the affection for those things that are loved alongside Him, wood, hay, and stubble are built upon it: in wood, the sin of an illicit work; in hay, without the work, the sin of base delight; in stubble, the sin of illicit thought. There are others who love certain things against God, and in them the foundation is entirely destroyed, because the love of God cannot exist where He is not either the only or the highest love. Therefore, the first group is to be praised and saved; the second, corrected and set free; and the third, rebuked and condemned. Likewise, upon the foundation of faith, some build the gold of contemplation, some the silver of preaching, and some the precious stones of good works; these are indeed saved by the merit of the foundation and their good works. Others, however, build with wood—that is, a more ardent love for temporal things; others with hay—that is, the filth of carnal delights; others with stubble—that is, idle words and weak works. These are also saved by the merit of the foundation, yet as if through fire, which burns away the building that isn't suitable for such a foundation.
The Authority of the Teacher
The crowds are amazed by the authority of Christ's teaching, and the reader is invited to follow him with reverence and prayer.
Then, as a conclusion to all that came before, it is added: "And it came to pass, when Jesus had finished these words"—that is, the sermons given on the mountain, which are rightly called finished because they contain nothing imperfect and hold everything necessary for salvation—"the crowds were amazed at his teaching and at the excellence of his wisdom, because no man had ever spoken like this." And they were rightly amazed, because, as Chrysostom says: "Whatever we cannot praise worthily, we marvel at." This shows the excellence of Christ’s teaching, for the crowds were amazed because he taught the highest virtues, supplied the imperfections of the Law, promised not only earthly but heavenly goods, and confirmed his teaching with miracles. He adds the reason for their amazement, saying: He was teaching them as one having authority—that is, by his own power in his sermon, preferring counsels to precepts, adding what seemed lacking in the Law, explaining the Law’s obscurities, establishing law, and changing it at his own pleasure as the author and founder of his own law, or revoking it as one subject to no one when he willed; or as one having power to heal the sick and perform miracles; or as one having power to impress and convert the hearts of his listeners to himself. This was not like the Scribes and Pharisees, who gave to the people the precepts they had learned through the Law and weren't permitted to change anything; just as even Moses could not speak anything other than what the Lord had commanded, nor change or omit anything of His precepts. Chrysostom says: "They were amazed at his power above all else among many other things, for he didn't set forth precepts as if in the person of another, as Moses and the Prophets had done, but almost everywhere he showed himself to be the one who held the authority to command." Finally, when he was sanctioning the precepts themselves, he often said: "But I say to you," and by making mention of that terrible judgment, he showed himself to be the Judge of rewards and punishments—so says Chrysostom. Look now and consider the Lord Jesus in this sermon: how affectionately, kindly, and effectively He speaks to His listeners, and how He draws them toward acts of virtue. Observe the disciples, too: how they look at Him with reverence, humility, and total focus; how they listen to those wonderful words, commit them to memory, and delight in both His words and His presence. For He was beautiful in form above the sons of men, and grace was poured out upon His lips. In this reflection, you too will find joy as you watch and listen—as if you were seeing Him, hearing Him speak, drawing near to them if you happen to be called, and lingering there, just as the Lord will grant you. Then look at Him descending from the mountain with His disciples, speaking with them familiarly even as they walk along the way; and see how that group of simple people follows Him, not in any curious order, but like chicks following a hen, each one trying to get closer so they can hear better. You, too, should follow that precious treasure—even from a distance, if you might be able to gather up some crumbs or relics falling behind the back of such a holy Master. PRAYER: Most merciful Lord Jesus Christ, make me enter the hall of salvation and the life of glory through the narrow way of justice and the narrow gate of repentance. Teach me to avoid the deception of the deceitful, and grant me to imitate the simplicity and innocence of a spiritual sheep. Fix the root of my heart on heaven, not on earth, so that I may be found faithful not merely in the leaves of words, but in the fruits of good works. Grant that I may do the will of my heavenly Father and, by hearing Your words, fulfill them in action, so that, being strengthened in You, I may not be separated from You by any temptations. Amen.
Read the original Latin
i porta et via ad vitam angust^ sunt; ad perditionem vero spaTioSiE. — Et quia multa et admiranda Dominus praeceperat, cunctisque passionibus suos esse liberos jusserat, ne aliquis diceret, quia importabilia sunt ista prorsus, ac dura arcta via est ista, valde difficilis observationis sunt ista mandata, subdit monitionem, dicens : Coniendite, ergo et sollicite satagite, inirare per angusiam poriam, non per latam. Quasi diceret : Quamvis praedicta sint difficilia et angusta, tamen meritoria sunt et introitus ad coelestia. Et notanter contendite, dicit, quia regnum ccelorum vim paiitury et violenii rapiunt illud, Non enim potest fieri sine conatu magno, quod homo terrenus fiat civis in coelo. Et haec contentio est bona et sancta, qualis fuit in legione Thebaeorum, inter quos erat de gloriosae mortis acceleratione contentio. Sed hodie est contentio de aliis, quia de majoritate et excellentia, de acquirenda pecunia, de injuria remordenda, et hujusmodi similia. Deinde reddit monitionis dictae rationem, dicens : Ita ergo Jntraie per angustam portam, non per latam, quia lata est porta, et spatiosa via, quce ducit ad perditionem, et multi sunt qui intrantper eam, Quam angusia porta et arcta via est, quce ducit ad viiam, etpauci sunt qui inveniunt eam ! Porta, ingressus est, quoad incipientes; via, progressus est, quoad proficientes, vel deficientes.
Et bene dixit viam ad vitam angustam esse et arctam, aliam vero latam et spatiosam. Nam jejunare, vigilare, a carnis desideriis et voluptatibus abstinere, propriam voluntatem non facere, cui non videtur angustum et arctum ? At vero deliciose manducare et bibere, ceterisque carnis desideriis et voluptatibus obedire, ac voluntati suae in nullo contradicere, cui non videtur latum et spatiosum? Sed, heu! per latam viam quasi omnes incedimus, et de angusta pauci curamus. Unde Chrysostomus : « Qui jussi sumus per angustam portam incedere, per latam semper incedimus. Et quidem, si homines seculi latam viam, spatiosamque gradiantur, non valde mirum est. Eos autem qui videntur sustulisse crucem suam et sequi Christum, non per hanc latam et spatiosam velle incedere, non tibi prodigium videatur.
Denique monachi, cum de monasteriis requirunt, et de locis habitationum percunctantur, ante omnia inquirunt, si requies sit in loco, si abundent omnia, si aquarum copia confluant. Sed et si de eremo requirant, etiam ibi ante omnia de requie tractant, et de opportunitate ministerii corporalis. Jam vero si ad aliquam dispensationem vocaveris, aut aliquid ministerii divini injungere volueris, prima statim solliciludo ejus et prima verba ejus ita sunt : Si est ibi requies, quo eundum est, si inveniantur ea qu» necessaiia sunt abundanter, si nihil desit eorum quae lata via et spatiesa deposcit? Quid agis, o homo, quid loqueris ? Arctain viam et angustam jussus es ambulare, utquid de abundantia percunctaris ? Per angustam januam transire jussus es, utquid amplos requrris itigresSUs? Estne afiquid ista permutatione ncqnius, estnc aliquid ista perversitate deterius? Et quidem, qui prmcipibus seculi tmnri^raTrt, hortrm nitiil requirutrt, sed tantum si lucri liabeat aliquid temporahs militiae ejas locus.
Qoid si solum esse cognoverint, jam nuWus refugilur labor, nullum pericuhrm vitatur, nulla indignitas excusatur, serviiia etiam, si ab ingenxio deposcantur, officia non negabit. Peregrinattiones quoque longissimas, periculosasque non respuet, coritQmelias , cruciatus , permutationes temporum feret : omnra spe lucri, Nec timet ne forte ab ipsa miserabili spe decipiaftur ac decidat, nec immaturam peregrinis locis mortem et subrtam pertimescit, separationem suorom, conjugis etiam ac liberorum absentiam tolerabiliter patitur, non patri«, non carorum moIHtur affectu; sed desiderio et cupiditate pecuniae velut amens agitur, et amore ejus incensus, n? hil laboris sentit, nihil doloris intelligit. Nos e coritrario, qui non -pecuniam quierimus, sed sapientiam; nec terram, «ed coehim petinras, et ftd coeli divitias festinamus, quas neque oculus vidit, neque auris audivit, quae nec in cor hominis ascenderunt; h«c, inquam, quaerentes, et pro his coelo ipsi vim parantes inferre, de requie corporis percunctamurl Vide illis quanto miseriores sumus et molliores. Quid dicis, o faom», quid agis? Coelum paras ascendere, et regnum coeli invadere, et interrogas ne qua tibi difficultas occurrtt in itinere; ik quid in via tibi asperum accidat, aut laboriostrni ? Et non erubescis, non pudore oppressus, sub terram temetipsum defodt^! Si enim omnia tibi mala occurrerent, si universa tibi pericula imminerent, si convitia, si injuriae, si ignominiae, si calumniae, si gladius, si ferrum, si ignis, si bestiae, si praecipitia, si fames, si aegritudo, si cuncta quae dici vel cogitari possunt mala super te irruerint, dignum aliquod erat, ut non tibi haec ormnia pro tantis et talibus causisridenda prorsus et penitus spernenda viderentur.
Anilis animae metus hic et efFeminatae, Erit ergo aliquis ita abjectus, et ita infelix, et ita degeneris animi, ut coelum ctrpiens ascendere, de terrena requie cogitet -: quam non solum requirere, sed etiam paratam recipere^ Judaeorum est!" Non video, carissimcy quod aliquis nostrum vera et perfecta cupidine coelestium tcneatur; alioquin, omnia quae videntur esse gravia, umbras putaret et risum : v haec de via lata Chrysosttomus. De via vero arcta sic dicit Gregorius : tt Arcta quippe bene vivendi censura, non est ampla via, sed semita, in qua quisque studiose conStringitur, qui siib praeceptorum custodia sdmcite coangustatur. An non quasi quaedam angustia itineris est, in hoc quidem mundo vivere, sed de mundi hujus concupiscentia nil ■habcre, aliena non appetcre. , propria non tenere, laudes mundi dcspicere, et . pro Deo opprobria amare, gloriam fugere et despectum sequi, adulatorcs despicere, despicientes honorare, maila nocentium. ex corde dimittere, ct erga eos dilectionis gratiam immobilem in corde retinere? Quee quidem omnia semitae sunt, sed magnae, quia quantum in hac vita, pro ipsa vivendi custodia, angustae sunt, tanto amplius in aeterna retributione dilatantur.
Perfecta quippe scientia est et oincta haec agere et de suis viribus scire se nihil posse. » Unde et Joannes Abbas montis Sinai : « Attendamus nobisipsis, ne quando arctam et angustam viam ambulare dicamur, amplam et spatiosam tenentes curramus. Arctam viam indicabit tibi et lucidabit : tribulatio ventris, statio ad vigilandum in orationibus per totam noctem, mensura aquae et panis penuria, subsannationes, derisiones, illusiones, decisio propriarum voluntatum, ignominiarum poculum, passionum et impulsionum patientia, sub despectione esse sine murmuratione, violentia injuriarum laesus sustinere fortiter, detractione non indignari, contemptus et vilipensus non irasci, judicatus hiuniiiari. Beati per dictam viam arctam ingredientes, quoniam ipsorum est regnum ccslorum : » haec Joannes Abbas, 2 ARCTiE PRiECEPTOauM DoMLNi FAciLiTAs. — Nou autem te moveat, quia hic dicitur : Angusta est porta, e,t arcta via, quas ducit ad vitam, Et dicitur ; Jugum enim mewn suave est, ^t onus meum leve. Qjuia sicut onus dicitur leve in comparatione ad mercedem, licet in se sit grave; sic praesentia incommoda, respectu gloriae futurae. Itaque lata -dici potest haec via, quia in amore ccelestium cor dilatat cogitantium : Quoniam non sunt coH" dignce passiones hujus temporis ad futuram gloriam, qua» revelabitur in nobis. Et angusta, quia amorem terrenorum angustat, £t a terrenis hominem alienat.
Unde Chrysosto^ mus : a Arcta via est et angusta, et nihilominus lcvis ac facilis, quia cuncta aspera vitae hujus pertranseunt, et quia ad bonura finem, scilicet ad vitam, perveniunt. Temporale, sudorum ; et perpetuum, coronatorum. £t quia prius sunt laboriosa quae transeunt, et postea gloriosa que permanent, maximum potest laborum esse solatium. Igitur etsi in se difficile sit quod jubemur, tamen faciendum est, ut ad gloriam pervenire mereamur. Qui enim non compatitur, non conregnabit; nec coronabitur, tiisi qui legitime certa-^ verit, y> Et iterum : a Si quis viam laboriosam existimat, suam desidiam accusat. Si enim nautis pelagi fiuctus; si tempestates, atque hiems agricoiis; si vulnera caedesque militibus; si gravissimi ictus plagaeque pugilibus, leres videntur et tolerabiles sunt, propter spem temp)oraiium, ac pereuntium commodorum, tanto magis cum coelum prsparatur in praemio, nihil ex praesentibus asperitatibus debet sentiri. Nec aspicias quod via est aspera, sed quo ducit; nec aiia, quia lata est^ sed ubi desinit : » haec Chrysostomus. Quomodo autem Demini praecepta nobis non difiicilia et onerosa, sed magis facilia et levia esse videantur, docet adhuc idem Chrysostomus, dicens : « His ergo quae dicta sunt, ne ultra inobedientiam contentione foveamus, mazime cum praemia et voluptatem habeant in se et utilitatem ipsa praecepta, Quae si molesta et onerosa plerisque, et ingentii cujusdam videntur laboris, intellige propter Christum te illa suscepisse facienda ; et quod videtur esse triste, jucundissimum judicabis.
Si enim cogitationem hanc semper habuerimus, nihil experiemur onerosum ; sed ex dirersQ phirimam undique capiemus voluptatem. Si quidem labor ipse non amplius labor apparebit, sed quanto zsiagis intenditur, tanto dulcior et voluptuosior fiet. Quando igitur te cupiditas pecuniarum, aliorumque obsederit consuetudo vitiorum, ipse ad animam tuam loquere : Tristaris, quia te corporis voluptate defraudo, sed laetare potius, quia coelorum tibi regna provideo. Non enim propter hominem, sed propter Deum ista operaris. Paululum igitur exspecta, et videbis quam sit commodum grande paratum. Disce praesentis vitae pondera magnanimiter sustinere; et inefFabili apud Deum fiducia, ac liberalitate gaudebis. Si enim ista semper nostrae inculcemus animae, celeriter ab omnibus illam vitiis subtrahemus. Unum illud a te aC solum requirit Deus, ut adversus hostem feras inimicitias pro honore regis et tua salute suspicias.
Itaque si ei istud obtuleris, omne bellum ipse conficiet. Ita etiam ilia quae importabilia nunc putamus, facilia prorsus, ac levia, amabiliaque ducemus. Quandiu enim in vitiis permanemus, asperam, atque difficilem et omnino arduam opinamur esse virtutem; ipsa vero vitia desiderabilia prorsus ac dulcia. Sin autem vel brevi illa tempore deseramus; tunc et haec horribilia, et turpia, et virtus delectabilis apparebit, ac facilis. Haec autem ex illis abunde valemus addiscere, qui vitam suam facta in melius conversione mutaverunt : » haec Chrysostomus, Unde dicit et Seneca : « Quaedam, non quia difficicilia sunt, non audemus ; sed quia non audemus, difficilia sunt. d 3 A — £t quia dixit paucos esse qui inveniunt angustam portam, et arctam viam, ne haeretici et perversi homines, falsitatem apparentia virtutum palliantes, et se plerumque paucitate commendantes, sub nomine paucitatis designari supponant; et simplices in via Dei ambulantes decipiant, statim subjecit, dicens : Attendite, id est attente et diligenter cavete, a falsis prophetis, Unde Hilarius : « Quia paucorum est invenire arctam viam, fraudulentiam eorum qui se eam invenire mentiuntur, exponit, ne ab illa nos impediant. Attendite, inquit, a falsis prophetis, id est a deceptoribus haereticis, simulatis hypocritis, falsis fratribus, religionis speciem praetendentibus , et hujusmodi. » Moraliter tres falsi prophetae sunt : caro, mundus, diabolus.
Ille enim dicitur falsus propheta, qui unum praedicit et promittit , et aliud eveniens solvit , sicque homines decipit et fallit; primus ergo est concupiscentia carnalis, promittens delectationem et solvens aeternam afflictionem; secundus est cupiditas mundialis , promittens sufficientiam et solvens finalem inopiam ; tertius est diabolus, sive superbia secularis, promittens exaltationem et solvens futuram abjectionem : quia qui se exaltat, humiliabitur . Potest «tiam hoc exponi de omnibus daemonibus, se in Angelos lucis, ut justos decipiant , transferentes. Unde dicit Joannes : Nolite credere omni spiritui, sedprobate spiritus, an ex Deo sint. Subjungit autem : Qui yeniunt ad vos, scilicet decipiendos, in vestimentis ovium, id est sub specie religionis in conspectu hominum, similes justitiae ministris, in habitu humili et oratione prolixa , in jejunio arcto, in eleemosyna; largitione, in verbis blandis, ceterisque religionis signis, quia praetendunt simplicitatem , simulant mansuetudinem , ostentant humilitatem , fingunt suam ad populum humilitatem, habentes, secundum Apostolum, speciem pietatis, virtutent autem ejus abnegantes, Unde subjungitur : itttrinsecus autem, scilicct in corde et voluntate decipiendi, suntlupi rapaces; quia cum specie virtutis sint induti, vitae tamen pravitate sunt corrupti, et ideo magis cavendum, ne rapiendo dilanient vos blanditiis et simulationibus. Unde ait Chrysostomus : a Nulla res sic exterminat bonum, sicut simulatio, nam malum sub specie boni celatum, dum non cognoscitur , non cavetur. » Ubi Hierony" mus : « Et de omnibus quidem intelligi potest, qui aliud habitu ac sermone promittunt, aliud opere demonstrant ; sed speclaliter de haereticis intelligendum est, qui videntur continentia, castitate, jejunio, quasi quadam pietatis veste se circumdare, intrinsecus vero habentes animum venenatum, simpliciorum fratrum corda decipiunt : » haec Hieronymus.
Et quia isti falsi prophetae non possunt cognosci ex apparentia exteriori, ideo ostendit unde debeant cognosci, scilicet a fructibus et operibus. Cum enim alteri sint exterius in conversatione, aheri interius in affectione, et ita difficile cognoscantur : a fructibus tamen eorum, id est ab operibus, cognoscetis eos, scilicet finaliter; non tamen omnibus, licet bona et laudabilia opera videantur aliis, sed quibusdam et maxime per impatientiam eorum, tempore persecutionis et adversitatis, quia de facili in tempore tentationis recedunt, et pro simulata justitia, pressuras non sustinent. Sed, ut dicit Augustinus : « Vestimenta religiosa sine bonis operibus, non solum remedium habere non poterunt, sed etiam justum Dei judicium sustinebunt. » Ut enim dicit Seneca, malus ubi bonum se simulat, tunc pessimus est. Igitur, ut idem Seneca dicit, quis sis interest, non' quid habearis. Deinde probat Dominus quod proposuit exemplo particuiari, quia spinae, et tribuli, ac vitis, et ficulnea cognoscuntur distincte ex fructibus diversis, ergo et homines. Non enim colligunt de spinis uvas, aut de tribulis flcus. Ubi Chrysostomus : a Quod vero dicit hujusmodi est : Nihil habent mansuetum, nihil mite, nihil dulce, usque ad pellem sunt oves, ideoque facilis est cognitio, ut neque de contingenti dubites : » haec Chrysostomus, Nomine spinee , potest intelligi carnalis concupiscentia , quae semper ardet et nunquam consumitur; nomine /ri^w/i, spiritualis malitia, quae plena est punctionibus peccatorum; nomine uvce, fervor vitae activae; nomine flcus, dulcedo vitae contemplativae.
Ex concupiscenti^ ergo carnis non colligitur bona actio, quae requirit corpus spiritui obediens et subjectum; nec de malitia cordis contemplatio, quae requirit cor devotum et pacificum : quia in malevolam animam non introibit sapientia , quoad contemplativam, nec habitabit in corpore subdito peccatis, quoad activam, quae ministerio corporis exercetur. Deinde confirmat hoc idem, exemplo generali, quia sicut unaquaeque arbor ex fructu suo cognoscitur, ita unusquisque homo ex fructibus et operibus suis cognosci potest. Ideoque non dixit a foliis eorum, id est verbis, sed a fructibus, id est operibus, cognoscetis eos. Si enim verba attendimus, non facile boni discernuntur a malis; sed qui in verbis non discernuntur, in operibus comprehenduntur, si fideles siyit, si mites, si patientes, si humiles, si casti, si avaritiam oderint, et similia quae enumerare longum esset. Cognoscentur ergo falsi prophetae a fructibus suis, quoniam etsi aliquando bonum aliquod facere videantur, scilicet eleemosynam, orationem et jejunium, et hujusmodi ; tamen quia vel pro lucro , rel pro ogo lande £aciunt, eorum simulatio diu non potest celari. Quamvis enim inscrutabik sit cor hominis, potcst tamen humano judicio, maxime longo tempore, cognosci ex actibus et operibus, qua? vocat fructus^ quia qualis unusquisque est, talia dicit et operatur. Unde licet mali et vitiosi malitiam suam operiant aliquo tempore, ct operentur bonum ex genere; tamen non est bene possibile quin operentur quandoque secundum indinationem suse mali-^ tiae.
Unde Seneca : « Nemo potest diu ferre personam fictam, dto in naturam suam reddunt quibus veritas non subcst; qui autem ex solido nascuntur, temporc ipso in melius proficiunt. » Detegitur etiam crror quandoque temporalis commodi tcntatione, persecutionis tempore; et si fingant humilitatem et bona opera,, tempore prosperitatis cum honorantifr, detegitur tamen eoTTAm superbia, cum adversis tangimtur et honor subtrahitur. Pos^ sunt ctiam cognosd, quando consecuti sunt ea propter quae opcrando laboraverunt, ut dignitates et hujusmodi, quia saepe postmodum cessant operari. Unde Augustinus i a Quaecunque in factis. vel dictis apparere non potuerunt, tentationibus aperiuntur. Tentatio autem duplex est, aut in spe adipiscendi aliquod commodum temporale, aut in timorc amittendi. Cum enim aliquibus teatationibus coeperint ea ipsa illis subtrahi vel negari, quae isto velamine, vel consecuti sunt, y^i consequi cupiunt; tunc necesse est ut appareat, utrum liipus in ovina pelle sit, aa agnus in sua : » haec Augustinus. Insuper et in hoc cognoscuntur, quia simplices opprimunt, majoribus detrahunt, minima redarguunt, correctionem impugnant^ non faciunt quod dicunt, in dignitatibus se jactaat, in bonis lncepti& fastidiunt, in adversitatirbus murmurant; et maxime per impatientiam in adversitatibus, ut supradictum est, cognoscuntur.
Ubi nota quod homo non loquitur ita expresse, nec ita proprie, sicut in lingua propria. Sunt autem aliqtsi, qui fadum sicut avis in capola, quae mutatlinguam propriam,et fingit vocem hominum, vel aliaruin avium, et licet quando bene fit sibi, hoc faciat, tamen si aliquis eam in pede laeserit, vel alibi dolorem senserit, vel quidqnam contra voluntatem reccperit, statim ad vocem propriam revertitur. Sic multi quando sunt in prosperitate, vel quando bene fit eis, mutant vocem propriam, £>eum laudant, adulationibu& scrviunt; sed si sint in aliqua adversitate, vel aliquo modo laedantur, statim ad linguam propriam, sciiicet ingratitudinem , impatientiam, ct hujusmodi, revertuntur.
Et bene dicit quod ex fnictibus cognoscuntur, nam omnisar' bor bona, id est homo bonus,. habens voluntatem bonam , fructus bon&s, Id cst opera • boaa, et vitae aetemae meritoria, facit; mala au^ tem arbor, id est homo habens ▼<>luntatem pravam, fructus malos, id est opera mala, et demcritoria/<jcit. Nam actus interior volimtatis cauaa est immediata actus exterioris» Et idco, ut dicit Amkrosius z a Efifectus tuus operi tuo nemien imponit. » Unde, sccundum Ckrjr" sostomum, voUintas cst, aut quae remuneratur pro bonOy aut condemnatur pro malo; opera autem testimonia sunt voluntatis. Et vete ita est, quia ncn potest arbor bona, in quantnm hujusmodi, fructus malos facere; neque arbor maia^ in quantum hujusmodi, fructms bonos facere. Istud enim compoaite intelligendum est, quia arbor boisa^ manens bona , non potest frt^tUM maios et demeritorio& facere^ et Sgi arbormala, manens mala, n^jw>test fructus bonos facere, id est meritorios vftae aeternae. Et ideo si homo bonus facit fructus malos, jam bonus non est; et si malns vult bona operart, bonus primo ftat. Et vere, bona arbor bonos fructus facit, et mala, malos; quia, ut alibi dicitur : Bonus homo, de bono^ thesauro cordis sui, id est de bona intentione et voluntate, quae, skut thesaurus absconditus latet interius, in mente proferi bona, verba scilicet et facta; et malus homo, de malo thesauro, id est mak voluntate, in mtntQ profert mata, scilicet verba et facta, quia contrariae causae habent contrarios effectus.
Nam, secundum Bedam , idem est thesaurus cordis, quod radix est arboris, et quod de corde profertur idem est quod arboris fructus. Unde et Remigius : « Thesaurus cordis intentio est, ex qua Deus judi» cat opera , ut aliquando minora major , aliquando majora minor merces sequatur. Magnum donum Dei est bona volontas, et praestantius super omnes res terrenas. »^ Un<le AugusHnus : « Bona voluntas est qua appetimus rccte honesteque vivere, et ad summam sapientiam pervenire. Voluntatem quisque cum habet bonam, idcirco habet quod terrenis omnibus regnis , voluptatibusque omnibus corporis longe anteponendum sit. Quisquis autem non habet, caret profecto Wla re, quam praestantiorem omnibus bonis, in potcstate non constitutis, sola illi votuntas per se ipsam daret. » Et iterum : « Si desit facultas, non quaeritur nisi voluntas : n haec Augmstinus, Arboris ergo bonae radix est vohintas gratia divina inlbrmata; foliiim,cogitatk>; flos, sermo; fructus, opus. Arboris vero malae xadix est voluntas gratia Dei destituta, cajus cadunt folia, marcent flores, putrescunt fiructus , quae ex bona arbore non possunt procederc.
Et merito, quod de bono vel malo corde procedit, bonus vel malus debet judicari fructus. Ex abundantia entm bonitatis, vel malitiaB cordis quae intus latet,os exterius loquitur verbum dictionis et operis. Ex interiori enim homine procedit exterior efFectus, tam in verbis quam in factis; ac verbum et factum exterius testimonium cordis est, ct signifkatiyum conceptus interioris. Per oris enim locutionem, universa qtiae dicto, vel facto, vei cogitatu, de corde proferuntur, Dominus vohiit significare ; nam moris Scripturarum est verba pro factis et rebus ponere. Unde dicitur de Ezechia : NonfuH verbum quod non ostenderit E:^echias in domo sua; qui utique rerum et non verborum Chaldaeis revelaverat arcana. De ore autem, hic specialiter exemplificat, quia per os cof maxime manifestatur, eo quod verba in signis primttum tenent. Unde ait Augustinus : « Deus autcm, secundum os, omnia cordis difudicat, quia ex qua iatentione verba procedunt non ignorat, et notanter dicit : Ex- abimdantia cordis os loquitur ; quia plus intus est , quam effunditur. Sicut fumus ab igne surgit, sic olla ebulliens redundat.
» Unde et Chrysostomus : « Naturafis enim consequentia est, ut cum intus abundat nequitia, effluant oretenus et verba nequam. Quare cum audieris hominem pemiciosa et inhonesta loquentem, non tantam puta in eo latere nequitiam, quanta verbis ejus exprimitur, sed multo ampliorem conjice esse fontem. Quod enim exterius dicitur, superfluum est ejus quod intus est. Lingua quidem confusa muhoties non repente effundit nequitiam; cor autem nuHum hominum habens testem, sine timore quaecunque vult et parit mahi. Dei enim non muha cura est ei. » Sga Hsec sententia et similitudo de arbore hic ponitur contra hypocrisim, speciaJiter Scribarum et Pharisaeorum; sed infra etiam ponitur contra eorum malitiam et blasphemiam, qua dicebant Christum in Beelzebub ejicere daemonia. 6 — Et ne tepidi putent se esse immunes a poena, quia malo abstinent, aliena non rapiunt, sine querela vivunt; tamen bona non agunt', proximis non compatiuntur, sua egentibus non tribuunt, ideo additur : Omtiis arbor quce non facit fructum bonum excidetur, id est sententia judicis, a consortio omnium bonorum et numero fidelium separabitur, et, sententiae executione , ab Angelis messoribus in ignem aeternum gehennae mittetur, ubi minatur Doroinus, infructuosis, poenam damni, quia excidentur a terra viventium, et poenam sensus, quia mittentur in ignem aeternum. Nec exprobrabit Dominus, quod mala fecerint, sed quod bona non egerunt, dicens : Esurivi, et non dedistis mihi manducare, etc.
Et sciendum quod fructus cordis sunt : contritio, divinse Legis meditatio, beneficiorum Dei recordatio, mortis memoratio, proximi compassio. Fructus autem oris : oratio, praedicatio, gratiarum actio, consilium, fratris errantis correctio, ignorantis instructio. Fructus vero operis sunt : poenitentia, eleemosyna, obedientia, obsequiorum diligentia, difficiliUm tolerantia. Sed ne putemus ad fructus jam pertinere, si quis dicat : Domine, Domine, et ex eo nobis arbor bona videatur esse, subjungit : Quid auiem vocatis me, Domine, et non facitis quce dico? QusLSi vellet dicere hypocritis, et specialiter Scribis et Pharisseis : Vos estis arbores habentes folia sine fructu, et verba sine opere, et ideo maledicti tales sunt, sicut salices habentes folia similia olivis , sed fructu carentes. Tantum enim est inter dicere et facere, quantum inter folia et fructus.
Deiudc ostendit, quod ad salutem non sufficiunt verba confessionis, sed quod exigitur executio divinae voluntatis, dicens : Non omnis qui verbotenus nomine tantum dicit mihi : Domine, Domine, confitendo fidem catholicam, intrabit in regnum coelorum. Confessio enim fidei, sine operibus, non sufficit ad salutem, quia talis fides mortua est, sicut illorum, qui Deum ore confitentur, factis autem negant. Sic modo plurimi in oratione positi verbotenus et nomine tantum dicunt : Domine, Domine; — cor autem eorum longe est a Deo. Hypocritae etiam dicunt hoc facto, sanctitatem exterius simulantes coram populo. Sed qui facit voluntatem Patris mei qui in coeiis est, ipse intrabit in regnum coelorum. Hi enim sunt fructus boni et bonae arboris, scilicet facere voluntatem Patris, cujus faciendae seipsum praebere exemplum dignatus est. Qjuid enim meriti est Domino dicere : Domine, Domine? Numquid Dominus non erit, nisi fuerit dictus a .
nobis. ^ Vere dicere : Domine, Domine, vel Dominus Jesus, est corde credere, ore confiteri, operibus attestari, nam unum sine alio, negare est. Ut enim ait Augustinus : « Credere in Deum, est credendo amare et diligere, credendo in eum ire, et ejus membris incorporari. » Et notandum quod haec videntur immediatius facere voluntatem Dei, scilicet super omnibus agendis, sustinendis et habendis ei se conformare, et inde quies mentis ; faciem Domini omnia intuentem , semper ut praesentem intueri, et inde reverentia, pudor, et disciplina intus et extra; bonitatem gratuitae liberalitatis Dei libenter considerare, saepius actualiter advertento, et inde amor gratuitus et confidentia de futuro; semper attendere ad aidificationem proximi, omne verbum et opus prsemeditari, saepius super sc reflecti.
Et ne decipiamur, non solum nomine Christi, per eos qui nomen et non facta habent, sed etiam quibusdam factis et miraculis, adjungit, et dicit : Multi dicent mihi in illa die, notabili et famosa, terribili impiis et blanda piis, scilicet die extremi judicii, quando, secundum Chrysos^ tomum, loquentur corda et tacebunt ora, quando non persona interrogatur, sed conscientia discutitur; ubi non erunt testes adulatores, sed Angeli veraces : Domine, Domine, nonne in nomine tuo, id est in virtute et invocatione nominis tui, prophetavimus, id est propheticum sermonem protulimus, et occulta denuntiavimus ; et in nomine tuo dcemonia ejecimus ab obsessis; et in nomine tuo virtutes multas, id est miracula, fecimus : his similes sunl bene docentes et male vivenles. Ubi idem Chrysostomus : u Ilii quippe, quia contrarium exspectationis suae finem videbunt, quia hic fuerunt mirabilia faciendo conspicui, ibi autem se inteliigent puniendos, quasi stupentes, atque mirantes dicent : Domine, Domine, nonne in nomine tuo prophetavimus? Quemadmodum nobis adversaris modoi: Quid sibi vult novus iste finis, nec a nobis aiiquando praevisus? Deinde subjicitur sententia Judicis , tales reprobantis et abjicientis. E( tunc, inquit, confitebor, et dicam illis, nunquam, in praedestinatione , novi vos, scilicet notitia approbationis, sed reprobationis. lilos enim dicitur scire, quos approbat; illos vero nescire, quos in sua dilectione non approbat. » Unde Augustinus : a Scit reprobos, quos cognoscendo judicat; non autem approbat voluntatem, quae ab ipso discordat. » Unde et Beda : tt Non scientia Scripturarum Deo notum facit, quem operum iniquitas obtutus ejus ostendit ' indignum.
» Et tandem eos propter opera iniquitatis abjiciendo, subjungit : Discedite a me, bonos glorificantes, qui operamini iniquitatem, Discedite, id est divisi per iniquitatem; cedite in seternam damnationem, non ergo cognoscit nisi eum qui operatur sequitatem ; a Deo, qui ubique est, jubentur recedere, quia licet sit ubique per praesentiam deitatis, non tamen. ut objectum beatitudinis. Dicit autem in praesenti, qui operamini, quia affectus malus adhuc remanet in eis. Unde Hieronymus : tt Non dixit, qui operati estis iniquitatem, ne videretur tollere poenitentiam , sed qui operamitii, hoc est, qui usque in praesentem horam, cum judicii tempus advenerit, licet non habeatis facultatem peccandi, tamen adhue habetis affectum. » Unde et Chrysostomus : tt Non dicit, qui operati estis, sed qui operamini; quia iniqui post mortem non desinunt esse iniqui, quoniam, etsi peccare non possunt, peccandi tamen voluntatem non amittunt. Nam mors animam quidem a carne separat, animae autem propositum non immutat. » Igitur, ut ait idem Chrysostomus : « Voluit Dominus hoc loco asserere , quod fides absque operum sanctitate nil valeat, et non modo fides, sed ne ipsa quidem cuipiam mirabilia profutura sint, si ea operatus fuerit absque possessione virtutum ; quia neque fides, neque mirabilia quidquam valent , si non assistat vita. » Et iterum : « Nusquam in operatione signorum et roirabilium beatitudo ponitur, sed in explcticme mandatorom et perfectione.
Qui signorum et mirabilium indiciis probari rult, non potest probus videri. Vita enim et actus probi, etiam sine signis et mirabilibus , merentur coronam ; iniqua autem conversatio, etiam si signa et prodrgia fecerit, supplicia non evadet : » haec Ckrysostomus, Notandum quod hic miraculorum operatio , quandoque provenit ex merito invocantis nomen Domini; quandoquc ex merito illius super quem invocatuflr; quandoque nec ex merito hujus, nec ex merito illius, sed ob utilitatem assistentium, ut videntes hoc, Deum honorent, et in Christum credant; quandoque ad damnationem invocantis et praesentium, ut videirtes non videant et videntes caeci fiant; quandoque etiam in elationem et vanam gloriam extollit, vel aliquo alk) modo facienti, nocet. Non mireris ergo, si quandoque iniqui prophetant, aut miracula faciunt; quia istae sunt gratiae Dei gratis datae, qme dantur principaliter «i communem utilitatem Ecclesi^, et raro ad utilitatem singularis personas; et ideo aliquando per malos homines a Deo nobis dantur,. ad invocationem nominis Christi, non proptcr merita invocantium, sed ad decfiarationem virtutis Christi , et confirmationem fidd, Ifcet ipsi invocantes sint mali. Sicut bona eleemosyna ahquando datur a bono domino, mediante malo servo. Bonum ergo sectemur, malum omne vitemus, totoque affectu praeceptis coelestibus obtempcrennis, ac talibns officiis cogniti Dei simus; agcntesque pottus quod Tult, quam quod poCcst, gloriemur.
Et quia Dominus rcpcUit ipsum confitentcs ore, et opcre Legem suam noa implentes, concludit inutilitatem auditus, ubi noa sequitur optis-, el admonet nos tn Christi doctrinam opere impleatmus, ne cum opcrariis iniquitatk ab eo discedamus, quia inutilis est Legis auditio, nisi sequatur operis impiedo. Undc concludit totum sermonem, cujus condusio quam terribiliter inferatur, valde attendendum est. Omnis ergo, inquit, nullo excluso, qui audit, aure intcriori intclUgendo, verba mea kcec, qus locutus sum in aperto, et facit ea, a&ctu caritatis, opere adimplendo, assimilabitur viro sapienti, sibi m futurum providcnti, qui cedificamt domum suam, id est bonorum operum constructionem, sttpra petram, id est Christum, omnia opera sua faciens propter ipsum; talis enim facit opera bana de genere et rccta intentione, quae duo requiruntur ad impletionem Lcgis evangelicae. Non enim quisque firmat quae audit vcl pcrcipit, nisi faciendo et operc impkndo. £t quia peira est Christus, ille in Christo aedificat, qui quod ab illo audit, fecit. Descendit piuvia, id est tentatio carnalis lascivias et concupiscentiae; venerunt flwntna, mundanae cupiditatis et avariiitt', flaverunt venti, diabolicae vanitatis et superbiae, et irruerunt, per impetuositatem et importunitatem tentationum, m domum iUam, id est aedificium virtutum in Christo constructum; sed non diruenmt eam, nec cecidit, a stabilitate virtutis succumbendo tentationibus istis, fimdata emm eraty finaliter, radicar liter, et persevcrantcr per fidem, spcm, et caritatem, supra firmam petram et solidam, scilicet Christom; non in terrcnis. Tangitar ergo hic tri];^cx tentationum difforentia, in qua significantur et coosistunt omnia tentationum genera. Potcst etiam dici, quod quaedam sunt tentationcs voluptatis et coacupiscentiae carnalis, quae de^gnantnr in plmfia, quse guttatim cadit et emollit; aliae sant adversitatis et tribulationis, quac significantnr per Jlumina, quae cum impcta venrunt; aliae aunt persuasioais, sive per minasv sive per blanditias humanas^ sive per suggestiones diabolica», quae designantur per ventos; horum autem omnium, qui prosperitatibt» inducitur„ adversitatibus frangitur.
Quorum nihil metuit,, qui fundattam habet domum supra petram, scilicet Christum, cui innititur in observatione praeceptorum,, id est <jui non solum audit praecepta Doraini, sed etiam facit. Et his omnibus periculose subjacet, qui audit et non facit, non enim quisquestabile fundamcntum habet, ncc firraat in, se quae Dominus praecipit, vel ipse audit, nisi ea fecerit.
Unde conscquenHeT ait, et per oppositum : Ownis qui axdit verba mea tec, s^apradicta, et non facit ea, sed conteromt, similis erit, m culpa, vira stuHo, et mala, qm atdificavit domum suam, id est aedificiuro operum snorum, st^a arenam, id est amorem terrenorum, mobile et instabile fundamentum ; quod facit oronis qui, contcmptis ccelestibus, non cessat inhiare terrenis, et qui intentionem SHara, super aliud, quam super ipsum D»eiim ponit; q\iia omnis creatura mutabiii& est. Arena cupiditati terrcnorum comparatur, quia sterilis; tkc qui amat divitias, frui noa potest ; quia ftuida, adc transeunt omnia vehit umbcay quia, ftuctibus concussa, sic in mundo est pressura, Item per Arenamy congregationcm raalorum si^ificat, quia innumcrabilis, pcr multiplicitatem ; quia discohaerens, per dissensionem ; quia sterilis, ad bonorum multiplicationem : ct ideo sequitur casos in peccatum. Venerunt enim, supradicta mala tentatiooum„ et irmerant,. subito impetu et simul^ in domum iUarn, maie fujif dafam; et cecidit, per culpam, et facta esi ruina ejus magna, quia ruit usque in gehennam. Primo ruit in foveam culpae, et postea in fi>veam gehcnnae, quae est ruina magna, quia omnino irreparabilis. Omnis conscientia, quae spe fixa in Deo non permanet, in tentst tionibus subsistere non valet; et tanto amplius agitatur, quanto plus in his quae mundi sunt, a superioribus disjungitur. Ubi Beda : « Manifestum est, quia ingruente qualibet tentatione, mox et vere maii et ficti boni pejores fiunt, donec ad extrcmum perpetuam labantur in poenam, » Ubi et Chrysostomus : « Et facta est, inquit, ruina ejus tnagna^ Neque enim exiguarum leviumque rerum perlculum est, sed de animae discrimine, de immortalibus suppiiciis, deque coelestis regni amissione res agitur : n ha^ Chrysostomws. Nec tamen semper, audiens verbum Dei et non faciens, cadit in illam pcriculosam ruinara, sed dup^d distinctione opus est.
Una, ex parte audientis : quia is qui audit verbum Dei, aut omittit facere cx contemptu, et tunc locum habet similitudo proposita; aut ex fragilitate, ct tunc non. Alia est ex parte verbi Dei : quia ea verba qua quis audit„ aut sunt vcrba necessitsbtis ad salutem, sicut prsecepta Evangelica, et tunc similitudo habct locum; aut sunt verba consilii et supererc^ationis, ct tunc non ntsi quantum ad perfectos.
Moraliter, domus justi, cujus aedificatio est bona conscientia, pertinet ad bonorum operum perfectionem : fossio, ad contemptum terrenonim, sivc paupertatera; fundatio, ad meditationem coelestium et araorem ; impuisio, ad tentationum impugnationcm \ imraobilitas , ad finalem pereevcrantiam. Domus impii est mala conscientia, de qua in Michea : Adhuc ignis in domo impii, cujus lerrena aedificatio pertinet ad terrenorum amorem : fundamenti privatio, ad mentis instabilitatem ; fluminis inundatio, ad carnalium deliciarum fluxibilitatem ; casus celeritas , ad peccandi pronitatem ; ruinae magnitudo, ad aeternam damnationem. Domus etiam concutitur in tentatione, inclinatur in delectatione, cadit in consensu : et est casus magnus in consensu, quia sic cadit a gratia; major in opere, quia sic cadit a vita; maximus in obstinatione, quia sic cadit a misericordia. Sapiens ergo qui audita opere complet et perficit, structuram firmam erigit, quia per cumulum bonorum operum Deus gratiam dat, quae nostra merita absque ruina casus consolidat et confirmat. Per gratiam enim bene operando, meremur perseverantiam in bono, ut spirituale nostrum aedificium in petra fidei fundatum, per spem erectum, per caritatem solidatum, nec pluvia, nec fluminibus, nec ventis poterit everti, Christo gratiam suam donante. Stultus vero qui audit et non operatur, sed audita dissimulans, obliviosus auditor factus, tanquam super arenam opus aedificationis impendit , et quia aure perceptum opus non firmat, statim, tentationibus supervenientibus, ruit et evanescit. Non enim auditores Legis justi sunt apud Deum, sed factores. Sunt autem tria genera hominum aedificantium.
Sunt enim qui amant soium Deum, et hi aedificant aurum, argentum, et lapides pretiosos : in amore virtutis, aurum; in cogni^ tione veritatis, argenium ; in cooperatione boni operis, lapides pretio8os. Sunt alii qui amant quaedam praeter Deum, tamen nil contra Deum, nec aliquid plus quam Deum, et in his fundamentum quidem manet, quia amor Dei non destruitur ; tamen quia ex afifectu eorum quae pariter amantur quaedam coqruptio contrahitur, lignum, et fenum, et stipula superaedificatur : in ligno, peccatum illiciti operis; in feno sine opere, peccatum pravae delectationis; in stipula, peccatum illidtae cogitationis. Sunt alii qui amant quaedam contra Deum, et in his omnino destruitur fundamentum, quia amor Dei esse non potest, ubi vel solus vel summus non est. Igitur ad primos pertinet laudari et salvari; ad secundos, corripi et liberari; ad tertios, argui eidamnari. Item super fundamentum fidei, quidam aedificant aurum contemplationis, quidam argentum praedicationis , quidam lapides pretiosos bonorum operum; isti quidem salvantur ct merito fundamenti, et bonorum operum. Alii vero aedificant ligna, scilicet amorem ardentiorem temporalium; alii fenum, scilicet fimum delectationum carnalium;aiii stipulam, scilicet otiosorum verborum et operum infirmorum; isti etiam salvantur merito fundamenti , et tamen quasi per ignem quo exuritur aedificium tanto fundamento non idoneum.
Deinde ad conclusionem omnium praecedentium subjungitur : ^t factum esi, cum consummasset Jesus vei-bahcec, scilicet sermones istos in monte habitos, qui bene dicuntur consummati, quia nihil imperfectionis habent, et omnia saluti necessaria continent, admirabantur turbce super doctrina ejus , et de excellentia sapientis ejus, quia nunquam sic homo est locutus. Et bene admirabantur , quia, ut ait Chrysostomus : « Qjaidquid digne laudare non possumus, admiramur. » Ubi ostenditur eminentia doctrinae Christi , quia admirabuntur turbce; eo quod eminentissimas virtules docebat, et imperfectionem Legis supplebat, et non solum terrena bona, sed coelestia bona promittebat, ac doctrinam suam mirabiliter confirmabat. Unde causam admirationis subdit, dlcens : Eratenim docens eos, sicut potestatem habens , scilicet per seipsum in sermone, praeferendo consiiia praeceptis , et quse minus videbantur in Lege addendo, obscuritates Legis explanando , in jure condendo, et ad iibitum suum sicut auctoret conditor juris sui mutando, vel illud sicut nemini subjectus cum vellet revocando ; vel sicut potestaiem habens infirmos sanandi et miracula faciendi ; vel sicut potestatem habens imprimendi, et corda audientium ad se convertendi; non sicut Scribce et Phariscei eorum, qui ea quse per Legem didicerant praecepta populis dabant, nec eis aliqutd de his mutare licebat; sicut nec etiam Moyses aiiud quam Dominus jusserat potuit loqui , et nihil de praeceptis ejus mutare, vel subticere. Ubi Chrysostomus : a Admirabantur vero ejus inter multa alia praecipue potestaiem , non enim quasi ex alterius persona prsecepta ponebat, sicut Moyses fecerat, et Prophetae, sed fere ubique se indicabat esse qui imperandi auctoritatem teneret. Denique cum praecepta ipsa sanciret, saepe dicebat : Ego autem dico vobis, et terribilis illius judicii faciens mentionem, se monstrabat esse Judicem de praemiis atque suppliciis : » haec Chrysostomus.
Conspice nunc et considera Dominum Jesum in sermonc isto, quomodo affectuose, benigne, et efficaciter loquitur auditoribus, et eos ad actus virtutum inducit. Conspice etiam discipulos, quomodo reverenter, humiliter, et cum tota mentis intentione eum aspiciunt, et verba illa mirifica auscultant, et ea memoriae commendant, et cum jucunditate magna, tam in verbis, quam in aspectu, fruuntur. Erat enim speciosus forma prce filiis hominum, et diffusa est gratia in labiis suis, In hac enim consideratione jucunderis et tu aspiciendo et auscultando, ac si eum videres, et loquentem audires, et approximando eis, si forte vocatus fueris , et immorando ibidem, ut Dominus tibi dabit. Deinde conspice eum, una cum discipulis de monte descendentem, et cum eis familiariter etiam per viam eundo loquentem ; et quomodo ille simplicium coetus gregatim sequitur eum, non curiose ordi^ nati, sed sicut puUi post gallinam, et quilibet ut melius audiat, magis eidem nititur appropinquare : sequere et tu pretiosum illum thesaurum, vel a longe, si forte micas vel reliquias aliquas inde cadentes post tergum tam pii Magistri valeas colligere. ORATIO Domine Jesu Christe clementissime, fac me per arctam viam justitiae, et angustam portam poenitentiae, intrare ad aulam salutis, et vitam gloriae. Doce me vitare deceptorum fallaciam, et da mihi imitari spiritualis ovis simplicitatem et innocentiam ; fac me radicem cordis coelo non terrae affigere, ne in foliis verborum tantum, sed potius in fnictibus bonorum operum fidelis merear inveniri. Fac ut voluntatem Patris coelestis faciam, et verbatua audiens, opere adimpleam,ut in te firmatus, nullis a te separer tentationibus. Amen.
Scripture echoes
- ↩Matt.7.15 — Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.
Notes
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere