De patientia in adversis habenda
The Call to Gentle Endurance
Christ prepares His disciples for the mission of preaching by calling them to patience and innocence as sheep among wolves.
And because He cast off all the disciples' anxiety, armed them with the display of signs, and made them, as it were, iron-willed—pulling them away from all the business of this life and freeing them from every temporary worry—He now, after the good times, speaks of the evils that must happen to them, preparing them to fight against the world and the devil, and instructing them in patience to endure adversity. For, as Seneca says, patience is the remedy for any pain. And this was especially necessary for the disciples. For as Gregory says, whoever takes on the office of preaching ought not to bear evils, but to endure them, so that by his own gentleness he may soften the anger of those who rage, and, himself wounded by afflictions, heal the wounds of sin in others. He says, therefore: 'Go'—that is, to the office of preaching—'behold I, your Lord and Master, who chose you and taught you; I, the Almighty Lord who armed you; I, whom no one can resist; I, who am the Lord of the harvest, send you—men chosen, doctors instructed, soldiers armed, physicians skilled—like sheep—that is, simple and innocent—not defending yourselves with weapons, so that you may nourish others with the milk of doctrine, attract them by the example of a gentle life, and even lay down your bodies for them in the midst of wolves, that is, the Scribes and Pharisees and other cruel persecutors and detractors, who are called wolves because of their rapacity, cruelty, and dissimilarity.' As if to say: 'Since you go as the gentle among the cruel to suffer, keep patience and innocence.' Don't defend yourselves, because you are sheep: let those who are wolves rage. The Lord is a wonderful hunter, who through lambs, or sheep, captures and overcomes wolves; through patience, He conquers power. It's well said that they are in the midst of wolves, so that patience may serve as a focal point for every injury that surrounds them. Likewise, they are in the midst of them through the common conversion of all, and for the sake of the unity of the sheep in faith, and the multitude of wolves in their errors. And this unity is what most enables them to win. For, as Ambrose says, any battle fought with a single mind brings victory. He says again: "See, I am sending you," so that while... the power of the One who sends is considered, the magnitude of the danger is not feared. Hence Chrysostom says: "What, then, was their consolation? The power of the One who sends." And that is why He placed this before everything else, saying: "See, I am sending you." This is enough to acknowledge, and there’s nothing among the things that happen to you that you should fear; you see the authority, you see the power, you see the unconquerable strength: so says Chrysostom. The Lord sends his disciples out like sheep among wolves; but, alas! Today, many leaders are among their own people like wolves among sheep.
Prudence and Simplicity
The Lord instructs His followers to combine the wisdom of the serpent with the simplicity of the dove to navigate worldly deception.
Be wise as serpents against the cunning and deceit of the Scribes—meaning you should understand and avoid their traps and snares—and be simple as doves against the cruelty and malice of tyrants—meaning you should endure and forgive their injuries and wrongs. Prudence is necessary to avoid evil; simplicity is necessary to do good. It is as if he were saying: Just as serpents expose the rest of their body to danger to protect their head, and keep their head—where their life resides—hidden by their whole body to avoid a fatal wound, so you too, at the risk of your whole body, must keep and guard your head (which is me), along with your faith and your soul, whole and uncorrupted. And just as doves are without gall or the bitterness of malice, and do no harm to anyone, so you too, by guarding your innocence, must not inflict or return evil to others, so that through prudence you may avoid evil, and through simplicity you may do no harm to anyone. The prudence of the serpent can also be considered in three ways. For it sheds its old skin at a narrow opening, exposes its body for the safety of its head, and, since it is of a cold nature, it loves the sun. Shedding the skin pertains to beginners, who must lay aside their old self, along with its deeds, in accordance with their former way of life. Exposing the body for the sake of the head pertains to those making progress, who, to defend the mind—which is the head of the human person—surrender their whole self to death. Love for the sun belongs only to the perfect, who devote themselves to divine contemplation, by which they are both illuminated and set on fire. For the serpent loves the sun for two reasons: because of the heat by which its nature is invigorated, and because of the light by which it is illuminated; for when it grows old, it loses its sight, but by turning its eyes directly toward the sun's rays, it recovers it. In these three things, the Lord wanted us to be like the serpent's prudence, but not in its poisonous nature, not in its split tongue, and not in its winding path. Likewise, the simplicity of the dove ought to be in three things: in knowledge, when judging, for it has gentle eyes and a sweet expression; in affection, when loving, for it is fixed in love for its own kind, which is why it often kisses; and in intention, when acting, for it rests above flowing waters so that it may avoid the hawk's traps by means of the shadow. And, according to Remigius, it is right to join simplicity to prudence, because simplicity without prudence can easily be deceived, and prudence is dangerous for deceiving unless it is tempered by simplicity. From this it is clear that fox-like cunning is blameworthy, as is ox-like stupidity; we must hold to the middle path and walk in a moderate way. Hence Gregory says: "He necessarily joined both in the admonition, so that the serpent's cunning might instruct the dove's simplicity, and in turn, the dove's simplicity might temper the serpent's cunning." Hence Chrysostom also says: "Be therefore prudent as serpents, to understand deceits; be simple as doves, to forgive injuries." I don't want you to be like doves all the time, lest your excessive simplicity lead you into a trap through seduction. I don't want you to be like serpents all the time, lest you pour out poison from your heart against anyone; instead, you should change your ways and behavior according to the time and the people involved. In short: be wise as serpents so you can understand and avoid every evil, and be simple as doves so you don't commit any evil—for it is praiseworthy to understand evil, but it is shameful to do it. It is not the one who understands evil who does evil, but the one who does it—so says Chrysostom.
The Reality of Persecution
Christ warns that the greatest trials will come from men, requiring both vigilance and prayer for one's enemies.
He adds an explanation of which wolves he meant: "Beware of men," that is, of wolves who are worse—meaning the persuasions of men who seek to deceive you with fraud and violently pervert you. With this, the Lord explains that by "wolf," he didn't mean brute animals, but people. Chrysostom said it this way: "Watch out for men as you would for certain very wicked evils, and above all other evils," wishing to show that, compared to all other evils, man is the worst evil. For if you try to compare a person to beasts, you'll find them worse. A beast, however cruel it may be, lacks reason, so its cruelty can be avoided by man. But a cruel person, because they are rational, is not easily escaped in their cruelty. If you compare a person to a serpent, you'll find them worse, because a serpent, even though it has malice, still fears man. Therefore, if it can, it bites; but if it cannot, it flees. A person, however, has the malice of a serpent, yet lacks the fear that a serpent has. So, as long as the time isn't right, they hide like a serpent; but if they find the right moment, they strike like a wild beast. Furthermore, every wild beast rages if it's provoked, but if it isn't, it passes by in silence. A person, however, can be driven to madness by those who haven't even provoked them. In short, every wild beast has one specific evil, but a person carries every evil within themselves. Simply put, a wicked person is worse than the devil himself. For the devil, if he sees the head of a just person, doesn't dare to approach them; but a wicked person, even if they see a holy person, not only doesn't fear them, but actually despises them all the more. The devil doesn't give virtue to a person; rather, a person gives it to the devil. Therefore, a wicked person is the devil's weapon. Just as a person can't do anything against an enemy without weapons, so the devil is powerless against the saints without a person. And again, Chrysostom says: "The devil's power lies in wicked people; he cannot sow any evil in the world except through his ministers, because he finds no place in the saints." Hence Augustine also says: "If you are a Christian, the world itself is your enemy, even apart from any personal enmities." For our struggle is not against flesh and blood, but against the rulers and authorities and the spiritual forces of evil—that is, against the devil and his angels. For even when we suffer from troublesome people, it is he who instigates them, he who inflames them, and he who moves them like his own vessels. Let us therefore be mindful of these two enemies: the one we see and the one we don't. We see the person, but we don't see the devil. Let us love the person, but be on guard against the devil; let us pray for the person, and pray against the devil. So says Augustine. Hence it is also read in the life of Saint Columbanus that while he was walking through the dark, pathless woods, carrying a book on his shoulders and meditating on the Holy Scriptures to himself, a thought suddenly rushed into his mind: which would he choose—to fall into the injuries of men, or to endure the savagery of wild beasts? As this severe thought pressed upon him, he repeatedly armed his forehead with the sign of the cross and prayed within himself: "It's better to endure the ferocity of wild beasts without incurring personal sin than to endure the madness of men with the ruin of one's soul." When some philosophers asked him why a terrible person was a heavier burden to him than any other weight, he is said to have replied: "A terrible person is a burden only to the soul; other weights are burdens to both soul and body." That’s why Seneca asks: "What is most hostile to a human being?" Another human being. Therefore, be on your guard against people who try to draw you into sin maliciously and deceitfully, so they don't deceive you, lead you astray, or make you deviate from the truth through flattery, persuasion, threats, or lashes.
Divine Assistance in Trial
When brought before authorities, the disciples are promised the Holy Spirit's guidance, ensuring their testimony serves the truth.
They’ll hand you over, first in councils—that is, in private places where people gather and conspire, acting as if they’re doing something reasonable—by meeting there or forbidding you to preach in my name. Then, they’ll scourge you in their synagogues, that is, in public assemblies and gatherings where they meet under the guise of some justice and holiness. Finally, you’ll be led before magistrates—that is, the leaders of the synagogue, namely the high priests—and before kings, that is, the greater princes, and governors, meaning the higher-ranking Roman officials. You’ll be led, that is, violently and not gently, so that you may be condemned to death, which the Jews weren’t permitted to do because they were subject to the Romans. This is for my sake—that is, for the confession of my name. Behold, the best title and the most honorable cause for suffering. For, as Bede says, it’s a happy injury when God is the cause. Hence Chrysostom also says: "It’s no small consolation to suffer for Christ, since they didn’t suffer this as if they were destructive or harmful people." And this is a testimony to them—that is, to the Jews regarding their perversity, and to the Gentiles regarding their correction. To the former, it’s for accusation; to the latter, it’s for compunction and correction. It’s, indeed, a testimony for the salvation of the elect and a testimony for the condemnation of the reprobate, because you’ll bear witness against the former and for the latter. Hence Chrysostom says: "You’ll stand before kings and governors as a testimony to them and to the Gentiles, so that while the Apostles are accused and while they answer in whatever courts, the truth of Christ may be preached, the perfidy of the Jews may be demonstrated, and the mystery may be revealed to the Gentiles who believe unto salvation." And again: "Death is indeed a help to the good, but a testimony against the wicked; so that the perverse may perish without excuse, while the elect take it as an example to live by." These are the words of Chrysostom. Because the disciples could have been shaken by hearing of so many terrors, the Lord adds a consolation against these fears, saying: 'When they lead you and hand you over to the judges, bringing charges against you and plotting to make you deny me, do not worry or be anxious about how or what you should say to those who question you or want to learn from you; for it will be given to you in that hour—by the Father of lights—what you should say, that is, wisdom in your mind and eloquence on your tongue.' Don't rely on your own knowledge and eloquence, but on divine providence, because the Holy Spirit will teach you then, without any premeditation of your own, what you ought to say. For it isn't you who speak—that is, your words don't come from your own cleverness alone, but from the grace of the Spirit—for it is the Spirit of your Father who speaks in you, as if you were instruments; because just as instruments produce music at the movement of the one playing them, so the good that a preacher speaks is for the will of the Father who inspires him. Through this, as Chrysostom says, he restored them to the dignity of the Prophets, who spoke by the Spirit of God. Hence Gregory says: 'As if he were saying to his weak members: Don't be afraid; you are going into the struggle, but I will fight; you provide the words, but I am the one who speaks.' Hence Paul says: 'Do you seek proof of the Christ who speaks in me?' Therefore, they went securely wherever they were led. For he goes securely into battle who fights with such weapons and under such a leader; he goes securely to the council who defends his cause with such an advocate. Chrysostom says: "When they hand you over, don't be anxious about how or what you should say; for the cause is mine." So, just present yourselves to me, and I will give you the insight; for being anxious before the trial isn't a preparation for the matter, but a lack of trust in God. Let God, therefore, speak for you in his own cause, for he knows the conscience of the one who is questioning you. It's impossible for a king who sends his soldiers into battle not to provide them with weapons against the enemy. Whoever, therefore, is anxious about what he should say is hoping in his own wisdom, which is the primary cause of ruin. For in times of persecution, the power of God is not required unless faith has come first. Hence Jerome also says: "When, therefore, we are led before judges for Christ's sake, we must offer only our own willingness for Christ." Furthermore, Christ himself, who dwells in us, will speak for himself, and the grace of the Holy Spirit will be provided in answering: so says Jerome. However, this is not intended to rule out the meditation of responding, or the way of preparing a response, if the head of the party is in charge. It is fine if skill and the ability to speak are present; but security is promised even if these are lacking. This happened often in the early Church, because back then, uneducated and simple believers were frequently dragged before judges and governors, and God provided for them. Therefore, they shouldn't be troubled if they lack these things, because for those who trust in God, the Holy Spirit doesn't fail them in their time of need when they can't provide for themselves in any other way. Furthermore, in such a case, it's enough for salvation to confess the faith firmly in a general way, which any Christian can do, no matter how simple they are. It's clear from what has been said that this isn't talking about the words of a preacher. A preacher of the divine word ought to think ahead about how to present the word of God; otherwise, he would be testing God if he neglected to think about it, provided he has the opportunity to do so. The Lord forbids this kind of provision in what is said, as well as ornamentation and excessive anxiety over a long period of time. It's easy to speak the truth, because it persuades you to accept it everywhere without needing any embellishment.
Faithfulness Amidst Betrayal
Even family bonds may break under persecution, but those who persevere to the end will find salvation.
And so that they don't rely on the help of friends or family, he adds a more severe persecution: the one that comes from friends and family themselves. For, according to Gregory, those torments we suffer from people we trusted are more painful; because along with the physical harm, we are tortured by the evil of lost charity. Hence he says: 'Brother will betray brother, father his child, and the child his parents to death'—meaning the unfaithful will betray the faithful. For, as Jerome says, there is no faithful affection between those whose faith is divided. Hence Chrysostom also says: 'Let no one hope in patrons, no one in friends, or in parents; since even a brother is going to betray his brother to death, a father his son, and a son his father.' See what a fire of persecution will burn then, so that nature won't even spare itself! How, then, can you look for integrity in the faith of patrons or friends, when you see that the friendship of brotherhood and fatherhood has been extinguished? For if friendship fails within nature itself, how will it be found outside of it? So says Chrysostom. You’ll be hated by everyone—that is, by those who are wise in the ways of the world, who love the world, and who are enemies of God. In this place, a person speaks more of vice than of nature, because the love of God and the love of the world are in deep conflict; they are further apart than heaven and earth. It’s as if he were saying: You’ll be hated not only by your enemies, but even by your friends; not only by strangers, but even by those closest to you—your own parents and brothers. For those who follow Christ are often hated by others, even by their own brothers in the flesh. The phrase 'for my name' is added for their comfort, because it’s a delightful thing to be hated for the love of the Lord’s name. The fact that one is hated for the sake of Christ’s name is reason enough to endure persecutions patiently; a great reward follows this, because it’s not the suffering that makes a martyr, but the cause. So they don't give up in their troubles, He comforts them, adding: 'But whoever perseveres to the end'—that is, by remaining in grace and not finally giving in; or, according to Remigius, by not abandoning the precepts of faith and not failing in times of persecution—'this person will be saved,' because it's the end, not the struggle, that earns the crown; for it's not starting, but finishing, that is a virtue. In this, He gives no small comfort amidst persecutions and in the endurance of trials, because the reward is given not to those who start, but to those who persevere. For no one is crowned unless they have competed according to the rules. This is signified by the sign of the Tau, the last letter, by which all who are to be saved are marked. He says this as a sign of discernment, singularity, and scarcity. Hence Chrysostom says: 'Because to begin is the work of many, but to finish is the work of few; there is always delight in the beginning, but in the end, there is the test.' The concern of a good faith is a good outcome, because it is not starting something glorious that is good, but finishing it. What is done for God's sake is eternal, just as God is eternal. When, therefore, you have turned to God and begun to serve Him and to perform works of justice, do not dwell on your past actions; instead, think of your end, because reflecting on past good works produces negligence or pride, while reflecting on your end produces fear. Bernard also says: "Perseverance is the vigor of our powers, the completion of virtues, the nurse of merit, the mediatrix of reward, the sister of patience, the daughter of constancy, the friend of peace, the knot of friendships, the bond of unanimity, and the bulwark of holiness." Take away perseverance, and service will have no reward, kindness will have no grace, and fortitude will have no praise. In short, it's not the one who begins, but the one who perseveres, who will be saved—so says Bernard. And note that perseverance is twofold: one is the continuation in good works, which isn't a matter of precept; the other is the perseverance of the will in the purpose of doing good, and this is a matter of precept.
The Wisdom of Flight and Imitation
Christ permits flight from persecution to preserve the mission, while reminding the disciples that their work continues until His return.
And because the Apostles were still weak, not yet clothed with power from on high, He teaches them to flee like tender ones so that they might be of use to more people, saying: "When they persecute you in one town, flee to another," so that your name may be spread further and your preaching heard, and so that your weakness may be provided for and your enemies spared. Hence Chrysostom says: "Knowing the weakness of human nature in times of temptation: If anyone persecutes you in this city, he says, flee to another." For I do not despise the timid, nor do I choose only the strong, because God considers not the strength of men, but their will. For the one who flees, even if he is different in strength, is nonetheless equal in will. For just as the one who suffers does so to avoid appearing to love himself more than God, so too the one who flees does so to avoid being overcome by pain and losing the treasure of his Christian faith. He commands this, however, not so that the one who stands sins, but so that the one who flees does not sin. He provides for human weakness; He doesn't exclude the virtue of a more prompt faith. We say this, however, for the consolation of fleeing Christians: that to stand is indeed a sign of strong faith, but to flee is a sign of great humility—so says Chrysostom. Remigius adds: Just as the command to persevere through persecution belongs specifically to the Apostles and their successors, who are strong, the permission to flee is quite appropriate for those who are weak in faith. The compassionate Master condescends to everyone, so that if they had offered themselves to martyrdom too readily, they might perhaps have denied Him once they were under torture; for it was easier to flee than to deny. But although they did not show the constancy of a perfect faith in themselves by fleeing, they were nonetheless more deserving, because they were prepared to abandon everything for Christ by fleeing. Had He not given them permission to flee, some might have said they were cut off from the glory of the heavenly kingdom—so says Remigius. Here it should be known that persecution is sometimes personal, as when someone is sought for death not primarily because they are a believer, but because of hatred for a specific person; in such cases, one should always flee, just as Paul was sought for death in Damascus. This is evident from the fact that other believers were allowed to live there in peace, while they sought only to kill Paul. Therefore, having been sent away by the brothers through the wall, he fled a personal persecution—not out of fear of persecution, but rather to withdraw so that he might be of service to many. Thus, it isn't an imperfection to flee when right reason dictates it at a more opportune time, so that the one who flees may be saved for greater fruit. Sometimes, however, persecution isn't just against the person, but also against the faith and justice; in such a case, if a person reasonably perceives that fleeing would result in the mockery of the faith and the suppression of justice, then flight is wrong and a mortal sin. If, however, this isn't reasonably apparent, but rather the opposite—for instance, because fleeing might allow the Church to be served elsewhere, whereas staying would only lead to the slaughter of the Church's ministers and the trampling of the articles of faith by obstinate unbelievers—then one should flee and serve elsewhere; for whoever cannot be useful in one place ought to move to another. Hence Augustine says: "Let the servants of Christ do what He commanded or permitted, just as He Himself fled into Egypt." Let them flee from city to city whenever any one of them is specifically sought by persecutors, so that others who aren't being sought in that way aren't abandoned. The Church must not be deserted; rather, they should provide food for their fellow servants whom they know cannot live otherwise. When the danger is common to all—that is, to bishops, clergy, and laity alike—those who are needed by others must not be abandoned by those who need them. Should everyone therefore move to fortified places? Or, for those who have a necessity to remain, should they not be abandoned by those through whom their ecclesiastical needs must be met, so that they may either live together or suffer together whatever the head of the household wills them to suffer?"—so says Augustine. But lest they say: "We were forbidden to go to the Gentiles, what then shall we do if we have gone around all the cities of Judea and they have rejected us?" He anticipates this by removing that fear, saying: "Truly I tell you, you won't have finished the cities of Israel, preaching there the coming or the presence of Christ, before the Son of Man comes," that is, by rising from the dead; for once the coming of Christ had been announced by the Apostles through the cities of Judea, Christ immediately suffered and, rising from the dead, appeared to the disciples. Rabanus says: "He predicts that they would not bring the cities of Israel to the faith through their preaching before the Lord's resurrection had been accomplished and the power to preach the Gospel had been granted throughout the whole world." Or, if this is understood as Christ's coming for judgment, then it must be understood as the completion of the Apostles' preaching throughout the world in terms of its effect on conversion; for the children of Israel are scattered everywhere according to predestination. For although the Apostles' preaching spread throughout the whole world in their own time—since 'their sound has gone out into all the earth'—the effect of the conversion of the faithful, regarding those who are generally to be converted to the faith, will be fully realized. The effect is near the end of the world. He says: "Amen, I say to you, you will not finish," that is, you won't complete the cities of Israel by fleeing, or by preaching the faith and converting them to the faith, "until the Son of Man comes," that is, until the general resurrection in the glory of the Father. For the children of Israel won't be converted in common until near the end of the world. Chrysostom says: "And as if they were saying, 'How long can we flee?'—for a long flight is more burdensome than a quick death—He comforts them; therefore the Lord says: 'You will not finish the cities of Israel until the Son of Man comes.'" If this is understood only of the Apostles, the interpretation doesn't hold, since the Apostles died long before Christ comes; but everything He says to the Apostles, He seems to say also to those who would later believe through them, until the end of the world.
The Servant and the Master
The disciple is called to imitate the Master, finding comfort in the fact that Christ Himself endured slander and suffering.
These twelve were, in fact, the leaders of all future Christianity. And just as what you eat is distributed throughout every part of the body, so too did what was said to the Apostles apply to the entire fullness of the Christian body. For the Lord knew that the knowledge of Him would reach so many cities that nearly every city in the world would be called a city of Israel—or so says Chrysostom. Christ encourages the Apostle to endure tribulations and insults by His own example. Then, after showing the magnitude of the coming tribulation, He encourages the disciples to endure it, comforts them with His own example, and proceeds from the lesser to the greater in this way. If they cast blasphemies at the Master, the Lord, the head of the household, and committed many injuries against Him without cause, and He endured it patiently and fearlessly, then much more will happen to those who are His disciples, servants, and attendants; and they, in turn, must endure it patiently. Hence He says: 'A disciple is not above his teacher, nor a servant above his master,' which is to be understood as long as he remains a disciple and a servant. I mean, he is not above his teacher and master by the nature of his rank; nor is a disciple one who should be above his teacher; nor should a servant wish to be above his master by acting in ways contrary to or seemingly more powerful than his teacher and master.✦ It is as if He were saying to them: 'Do not disdain to endure, you servants and disciples, what I, your Lord and Master, endure or will endure; for I am the Lord, doing what I will, and I am the Master, teaching what I know to be useful.' Let my example teach you; look to me, and don't fear that what you see happening to me will happen to you. Those who aren't afraid to offend and persecute me won't be afraid to offend and persecute you, either. Chrysostom says: Now he begins to comfort them in their future sufferings by his own example. It's natural that if we suffer an injury for God's sake from someone unworthy, we get angry and feel hurt. If, however, we hear of some distinguished person who has suffered similarly, we are refreshed, and the swelling of our indignation is eased. For we say: If that man, who is more distinguished than I am, has suffered such things, then clearly I shouldn't feel pain over my own injury. How much more will the disciples be comforted in their sufferings, when they were disciples and servants, remembering Christ the Lord and Master suffering such things or even greater ones! So says Chrysostom. And therefore they ought to follow the Lord not only patiently, but even joyfully, because, as Seneca says: 'He is a bad soldier who follows his commander groaning.' And the Lord adds: 'It is enough for the disciple'—meaning he ought to be content—'that he be as his teacher, and the servant as his lord,' by accepting insults without seeking revenge, by receiving evil while offering benefits, or at least by being content if he is treated more harshly and despised. He will be perfect, however, if he is like his teacher and lord, imitating him in his works, because perfection is the assimilation of the first part, chapter fifty-two. of the teacher. Hence Bede says: 'If the Teacher, who is God, does not wish to avenge his own insults, but prefers to make his persecutors milder by enduring them, it is necessary for the disciples, who are mere men, to follow the same rule of perfection.' This saying of the Lord is true in this context, where he speaks of himself, for he is the Teacher and Lord, indeed the Father of all; he calls himself Teacher and Lord, but he calls the Apostles and their followers, until the end of the age, disciple and servant. The imitation of this Teacher and Lord is human perfection. Hence Augustine also says: 'The sum of the Christian religion is to imitate whom you worship.' The Lord does not say this, however, regarding anyone else; for if a teacher is unlearned, the ignorance of the teacher does not suffice for the disciple, and if a master is miserable, the misery of the master does not suffice for the servant. Or, as Chrysostom says, he accepts this teaching not based on rare events, but on broader experiences and the things that happen most often. He adds: 'If they called the head of the house—that is, me, who bear fatherly concern and hold a father's authority—Beelzebub, meaning they said I work through Beelzebub, how much more will they slander his household, which is you?' The Jews and Gentiles often claimed that the Apostles performed miracles by the power of a demon, as is made clear in many ways from the accounts of the Apostles. Good people, therefore, shouldn't be distressed if they happen to be slandered by wicked people without cause, because the Lord deigned to bring his own reproaches to our comfort, saying: 'If they called the head of the house Beelzebub, how much more his household?' There are many who perhaps praise the lives of good people more than they should. To keep pride from creeping into them because of this praise, the almighty God allows wicked people to break out in slander, so that if any fault arises in the hearts of the good from the mouths of those who praise them, they may be called back to repentance through the slander of the wicked. But between the words of those who praise us and those who criticize us, we must always return to our own conscience. If the good that is said of us isn't found there, a great sadness should be generated in us; and if the evil that is said of us isn't found there, we should rebound into great joy. Hence Gregory says: 'In everything said about us, we must always silently return to our inner conscience and seek it as our witness and judge.' For what good is it if everyone praises you, when your conscience accuses you? Or what can it hurt if everyone speaks against you, and your conscience alone defends you? Cato says: When someone praises you, remember to be your own judge; don't trust what others say about you more than what you know to be true yourself. And as Gregory says: Whoever doesn't love glory doesn't feel the sting of insult. You should judge other virtues and vices in the same way. It's very dangerous for a person to be praised to their face, because they would need to be very strong in God not to be inwardly puffed up in their heart; as Horace also advises: Look closely at whom you praise, lest the sins of others soon bring shame upon you. Therefore, instead of seeking glory, we should embrace being made like our Lord in the conditions of His suffering. For since sins are purged in the fire of tribulation, God exposed Christ—who is the head of the Church—to the waves of suffering; and in the same way, He permits His body, the Church, to be troubled for its testing and purification until the end of the world. The way of virtue is indeed rough, harsh, and full of thorns and briars. The Patriarchs, the Prophets, the Apostles, the Martyrs, the Confessors, the Virgins, and all who have pleased God have passed through many tribulations in faithfulness; and so, too, will all the members of Christ pass through them until the day of judgment. As Augustine says: "No servant of Christ is without tribulation; if, therefore, you think you have no persecutions, you haven't yet begun to be a Christian." And the Lord adds in conclusion: "Do not be afraid, my household and my followers, of them—that is, of persecutors, who are merely fragile and sinful men—nor of their blasphemies or cruelties, by abandoning the truth of the faith for fear of persecution; instead, bear injuries patiently for the love of God." To endure adversity patiently, it helps a great deal to think of Christ, who suffered for you. As Augustine says: "Don't be faint-hearted; for if you have considered with your whole heart what Christ suffered for you, you won't fail through faint-heartedness, but will instead bear whatever adversity happens to you with a great heart, and you will even rejoice, because you have been found in some likeness to the sufferings of your King." And again: "If He who most truly said, 'Behold, the prince of this world is coming, and in me he has nothing,' was called a wicked sinner and a mad Beelzebub, do you, a servant, disdain to hear for your own merits what the Lord heard for no merits of His own?" He came to provide you with an example; it would be as if He had done this for nothing if you don't make progress. For why did He listen, if not so that when you listen, you might not fail? Look, you are listening, and you are failing. He didn't listen in vain; he didn't listen for his own sake, but for yours. The reason he endured it first was so that we might learn how to endure. And if he, who had nothing that could be held against him, endured it, how much more should we? Even if we don't have the sin that the enemy accuses us of, we still have other things for which we are rightly chastised. Someone might call you a thief when you aren't one; you hear the insult, but even if you aren't a thief, you aren't so innocent that there isn't something in you that displeases God. And again: "Let everyone examine their own conscience; if they are a lover of the world, let them change. Let them become a lover of Christ, so they may not be an Antichrist." If someone tells them they are an Antichrist, they get angry and think they've been wronged. Christ says to them: "Be patient." If you have heard a lie, rejoice with me, because I too hear lies from Antichrists. But if you have heard the truth, examine your conscience; and if you are afraid to hear it, be even more afraid of what you actually are—so says Augustine. And Gregory adds: "We bear insults well when we retreat into the secret places of our minds and look at the wrongs we have actually committed." As Gregory says, any injury we suffer will seem light once we look at our own actions and realize we deserve something far worse.
The Final Revelation
All hidden things will be revealed at the final judgment, providing the ultimate motivation for bold preaching and patient endurance.
Next, the Lord encourages his disciples to be patient by having them consider the divine judgment, where everything will be revealed, because everyone's good and evil deeds will be made clear to all. The judgment will be such that it will seem just to everyone, which wouldn't be possible unless both merits and demerits were clearly seen by all. Hence he says: 'Nothing is covered now, as far as deeds hidden by design are concerned, that won't be revealed in the future judgment; and nothing is hidden now, as far as thoughts hidden by their very nature are concerned, that won't then be known.' This is because not only deeds, but also the secrets of the heart, which are known to God alone, will then be made manifest to us. It is as if he were saying, according to Jerome: 'Don't fear the cruelty of those who persecute you, nor the rage of those who blaspheme, and don't envy those who pretend, because the day of judgment will come, in which both your virtue and their wickedness will be demonstrated to all.' Each person will be recompensed according to their deeds—both inner and outer—for then the patience of the martyrs will be rewarded, and the wickedness of their persecutors will be punished. Don't be ashamed of the Gospel, then, but devote yourselves to the Word with your whole intention, keeping that day of final retribution fixed in your mind, when God will illuminate the hidden things of darkness and manifest all the counsels of the heart. For then you will have praise from God, and for the adversaries of the truth, eternal punishment remains. Considering this manifestation ought to give great boldness in the preaching of the truth, and warn preachers to preach the truth securely. For this reason it is added: 'What I say to you'—that is, to those currently existing in darkness, namely, of fear, while you are still in carnal fear—'say,' that is, preach, 'in the light,' that is, in the confidence of security. This is what they did after receiving the Holy Spirit. 'And what you hear in the ear,' that is, what you perceive by hearing alone, 'preach by fulfilling it in deed,' existing 'upon the housetops,' that is, your bodies, which are the dwellings of your souls. Or, 'What I say to you in darkness, say in the light,' that is, what you have heard in mystery and enigma, preach more openly and clearly; 'and what you hear in the ear, preach upon the housetops,' that is, what I have taught you in the small place of Judea, say boldly to the whole world. Or, 'What I say to you in darkness,' that is, in private places, 'say in the light,' that is, in public and common places; because the Apostles later preached openly to the people those things which they had learned in private from Christ. 'And what you hear in the ear,' that is, in secret alone, 'preach upon the housetops,' that is, publicly before everyone, hiding the word from no one, as if someone were standing upon a roof and shouting into the public square. He is speaking according to the custom in Palestine, where houses don't have peaked roofs, but flat ones; and it was there that speeches were customarily given to the people gathered below on the ground. Consider this: the Lord’s disciples were exposed to persecution, yet we grow lazy in our peace, and because of this, we aren't worthy of forgiveness. Chrysostom asks: "What could we possibly be worthy of, having grown soft and lazy in our peace?" In the end, we are destroyed without anyone fighting us, and we fall apart without anyone persecuting us! We are commanded to be saved in peace, and we can't even manage that! What forgiveness, then, is there for us? No whips, no prisons, no rulers, no synagogues, or anything of that sort threatens us; in fact, the exact opposite is true. We are the ones who reign, for the kings are devout and Christians enjoy many honors; yet even so, we do not overcome. If, therefore, a battle and persecution of the Churches were to arise, just imagine how much mockery and how much disgrace there would be!1 And this is only fitting; for if no one trains in the practice ring, how will they shine in the arena? Stand firm, then, against your passions, and bear the pains of the mind usefully, so that you may be able to endure those of the body. For if the blessed Job had not been well-trained before his trials, he would not have shone so brightly in them; had he not meditated on being beyond all sadness, he would surely have said something stubborn, but as it was, he stood firm through every struggle. Let us, therefore, desire this same fortitude and gentleness of his—who lived before the Law and grace—so that we may be able to share in the eternal tabernacles with him: so says Chrysostom. PRAYER: Lord Jesus Christ, most merciful, who sent your disciples like sheep among wolves to do battle against the world and the devil, and who provided them with consolation in the endurance of tribulations, strengthen my fragility. Grant me firmness against the dangers of the world and the snares of the devil; guard me from my enemies, both visible and invisible, and give me patience in adversities and tribulations, so that I may always feel you, my Creator, to be my defender, and, always defended by you in this present life, may I arrive at you after this life, absolved of all sins. [Truncated text] Amen.
Read the original Latin
Et quia omnem soilicitudinem discipulorum abjecit, et eos signorum ostensione armavit ac ferreos quosdam operatus est et fecit, ab omnibus hujus vitae negotiis eps eruens et ab omni temporanea sollicitudine liberans; nunc post prospera dicit etiam illa quae debent eis contingere mala, ad praeliandum contra mundum et diabolum, eos sic praeparans et ad patientiam contra adversa toleranda instruens. Quia, ut dicit Seneca, cuivis dolori est remedium patientia. Et haec praecipue discipulis erat necessaria. Qui enim, ut dicit Gregorius, locum praedicationis suscipit, mala in ferre non debet, sed to lerare; ut ex ipsa sua mansuetudine iram saevientium mitiget, et peccatorum vulnera in aliis, ipse aftiictionibus vulneratus, sanet. Dicit ergo : Ite, scilicet ad praedicationis officium, ecce ego, Dominus et Magister vester, qui vos elegi, ros docui, ego Dominus Qmnipotens qui vos armavi, ego cui nemo resistere valet, ego, inquam, qui Dominus sum messis, mitto vos, homines electos, doctores instructos, milites armatos, medicos peritos , sicut oves , id est simplices et innocentes, per arma vos non defendentes, ut lacte doctrinae alios nutriatis, exemplo mansuetae conversationis attrahatis, pro eis etiam corpora exponatis in medio luporum, id est Scribarum et Pharisaeorum, et aliorum crudelium persecutorum et detractorum , qui dicuntur lupi propter rapacitatem, crudelitatem et dissimilitudinem. Quasi dicat : Sicut mansueti inter crudeles ad patiendum itis, patientiam et innocentiam custodite. Non vos defendatis, quia oves estis : saeviant illi qui lupi sunt. Mirabilis venator est Dominus, qui per agnos, sive oves, capit et devincit lupos ; per patientiam vincit potentiam.
Et bene dicit in medio luporum, ut patientia sit quasi centrum ad omnem injuriam circumdantem. Item, in medio, per communem omnium conversionem , ac propter ovium unitatem in fide, et luporum pluralitatem in erroribus. Et haec unitas maxime facit vincere. Quia, ut dicit Ambrosius, omnis pugna unanimi:er aggressa parit victoriam. Dicit t item : Ecce ego mitto vos, ut dum i. iittentis potestas consideratur, periculi magnitudo non timeatur. Unde Chrysostomus : « Quae igitur horum erat consolatio i Mittentis virtus. Ideoque hoc ante omnia posuit, dicens : Ecce ego mitto vos.
Sufficit hoc ad confitendum, et nullum formidandum supervenientium ; vides auctoritatem, vides potestatem, vides virtutem inexpugnabilem : » haec Chrysostomus. Mittit Dominus discipulos sicut oves inter lupos; sed, heu! hodie multi praelati sunt inter suos, sicut lupi inter oves.
Estote ergo prudentes sicut serpentes, contra Scribarum astutiam et fallaciam, scilicet ad intelligendas et cavendas fraudes et insidias ; et simplices sicut columbce, contra tyrannorum crudelitatem et malitiam , scilicet ad sustinendas et ignoscendas laesiones et injurias. Prudentia est necessaria in praecavendis malis; simplicitas, in faciendis bonis. Quasi dicat : Sicut serpentes residuum corporis pro capitis periculo exponunt, et caput, in quo vita est, toto corpore occultando custodiunt et ietale vulnus excludunt; ita et yos, totius corporis periculo, caput vestrum, id est me, ac fidem, et animam, integre et incorrupte servate et custodite. Et sicut columbae sine felle et amaritudine malitiae sunt, et nulli malum faciunt; ita et vos innocentiam custodiendo, malum inferre vel referre aliis nolite, ut per prudentiam malum devitetis, et per simplicitatem nulli malum faciatis. Potest etiam prudentia serpentis considerari in tribus. Veterem enim pellem ad arctum foramen deponit, corpus pro capitis salute exponit, et cum sit frigidae naturae, solem diligit. Pellis depositio pertinet ad incipientes, qui debent deponere, secundum pristinam conversationem, veterem /10minem cum actibus suis. Corporis expositio pro capite ad proficientes pertinet, qui pro mente defendenda, quae est caput hominis, totum hominem morti tradunt.
Solis dilectio pertinet ad perfectos, qui insistunt divinae contemplationi, qua et illuminantur et infiammantur. Sic enim serpens propter duo diligit solem, scilicet propter calorem quo natura vigoratur et propter lucem qua illuminatur, quia, cum senescit , amittit visum, sed ad radios solis directe oculos apponens , recipit eum. In his tribus nos Dominus voluit assimilari prudentiae serpentis; sed non in venenata complexione, non in linguae partitione, non in anfractuosa deambulatione. Simplicitas similiter columbina debet esse in tribus, scilicet : cognitionis in judicando, habet enim blandos oculos et dulcem aspectum; affectionis in diligendo, figitur enim in amore ad genus suum, unde et frequentat osculum; intentionis in operando, residet enim super fluenta aquarum, ut accipitris insidias caveat per umbram. Et, secundum Remigium, bene adjungit prudentiae simplicitatem, quia simpiicitas absque prudentia facile decipi potest; et prudentia periculosa est ad decipiendum, nisi simplicitate temperetur. Unde patet quod astutia vulpina vituperabilis est, et similiter ruditas bovina; sed medium est tenendum, et medio modo est incedendum. Unde et Gregorius : « Utraque necessario in admonitione conjunxit, ut simplicitatem columbae astutia serpentis instrueret, et rursus serpentis astutiam columbae simplicitas temperaret. » Unde et Chrysostomus : « Estote ergo prudentes sicut serpentes , ad intelligendas fraudes; estote simplices sicut columbce , ad ignoscendas injurias.
Nolo vos esse semper quasi columbas, ne propter simplicitatem nimiam per seductionem in laqueum -incurratis. Nolo vos esse semper sicut serpentes, ne ex corde contra aliquem venena fundatis; sed secundum tempus et personas mutetis et mores. Et, ut breviter dicam, estote prudentes sicut serpentes, ut omne malum intelligatisetcaveatis; estote simplices sicut columbce, ut non faciatis ullum malum ; quia intelligere malum laudabile est, facere autem, vituperabile. Nec qui intelligit malum, ille facit malum; sed qui facit malum : » haec Chrysostomus.
Et subjungit aperiendo quos lupos dixerit : Cavete autem ab hominibus, scilicet lupis deterioribus, id est ab hominum persuasionibus, qui quaerunt fraudulenter vos decipere et violenter pervertere. Ubi se exponendo Dominus declarat quod lupus, non bruta, sed homines dixerit. Unde Chrysostomus ita dixit : « Attendite vobis ab hominibus, quasi a quibusdam pessimis malis, et super omnia mala malis ostendere volens quia prae omnibus malis homo est pessimum malum. Nam si bestiae eum comparare volueris, pejorem invenies eum. Bestia enim, quamvis sit crudelis, tamen, quia irrationalis est, declinabitur ab homine crudelitas ejus. Homo autem crudelis, cum sit rationalis, non facile evadetur crudelitas ejus. Si comparaveris hominem serpenti t pejorem invenies eum ; quoniam serpens, etsi malitiam habet, tamen et hominis habet timorem. Ideo si quidem potuerit, morclet ; si autem non potuerit, fugit.
Homo autem maiitiam habet serpentis, et timorem non habet sicut serpens. Ideo quandiu non habet tempus, latet sicut serpens; si autem tempus invenerit, irruit sicut bestia. Adhuc autem omnis bestia, si quidem irritata fuerit, saevit ; si autem irritata non fuerit, in silentio transit. Homo autem non irritatus insanit a quibus non fuerit irritatus. Et, ut breviter dicam, unaquaeque bestia, unum et proprium malum habet ; homo autem omnia mala habet in se. Denique homo malus pejor est quam pse diabolus. Diabolus enim, si viPRIMjB partis caput LH. derit hommem justum, non est ausus ad eum accedere ; homo autem malus, quamvis hominem sanctum viderit, non solum illum non timet, sed adhuc magis contemnit.
Non enim diabolus praestat homini virtutem, sed homo diabolo; arma ergo diaboli homo est malus. Sicut enim homo sine armis non potest aliquid facere contra hostem , sic et diabolus sine homine non valet contra Sanctos. » Et iterum : « Virtus diaboli homines mali sunt, nec enim potest aliquod malum seminare in mundo, nisi per suos ministros, quia in Sanctis non invenit locum : » haec Chrysostomus. Unde et Augustinus : « Si Christianus es, ipse tibi mundus inimicus est, absque privatis inimicitiis. Non enim est nobis colluctatio adversus car~ nem et sanguinem; sed adversus principes et potestates, et spiritualia nequitias, id est adversus diabolum et angelos ejus ; quia et quando patimur homines importunos, ille eos instigat, ille inflammat, ille tanquam vasa sua movet. Attendamus ergo duos hostes, quem videmus, et quem non videmus : hominem enim videmus, diabolum non videmus; hominem diligamus, diabolum caveamus; pro homine oremus, contra diabolum oremus : » haec Augustinus. Unde etiam legitur in vita sancti Columbani, quod cum ipse per opaca saltus inter devia ambularet, et librum humeris ferens, de Scripturis sacris secum disputaret, subito cogitatio in mentem ruit, quid eligeret, melius in hominum injurias incidere, an ferarum saevitiam sustinere. Cumque urgeret cogitationem iliata severitas, crebro frontem signo crucis armans, atque orans inter se, ait:Melius esse ferocitatem bestiarum 'absque aiieno peccato, quam hominum rabiem sustinere cum damno animarum.
Unde interrogatus qukiam a philosophis, quare horribilis homo gravior esset ei r quam quodlibet pondus, taliter eis respondisse fertur : Homo, inquit, horribilis pondus est solius animae ; alia vero pondera animae et corporis sunt. Unde Seneca z * Quid est homini inimicissimum ? Alter homo. » Cavete igitur ab hominibus vos malitiose et insidiose ad peccatum trahere nitentibus , ne vos decipiant , ne vos seducant, ne vos blanditiis et persuasionibus, ne vos minis et flagellis, a veritate deviare faciant.
Tradent enim vos, primum in conciliis, id est in locis privatis, ubi convenientes conciliantur, quasi rationabiliter operentur, vos ibidem conveniendo, vei prohibendo, ne prsedicetis in nomine meo, et deinde incorrectos, flagellabunt vos in synagogis suis, id est in publicis conventibus et congregationibus , ubi conveniunt, sub specie cujusdam justitiae et sanctitatis; et tandem ad magistratus, id est principes synagogae, scilicet pontinces, et ad Reges, id est ad majores principes, et Prcesides, id est principes majores, scilicet Romanorum, ducemini, scilicet violenter, non mansuete, ut scilicet condemnemini ad mortem, quod non lieebat Judaeis, quia erant subditi Romanis ; propter me T id est confessionem nominis mei : ecce optimus titulus et honestissima causa patiendi. Quia, ut dicit Beda, felix injuria, cui Deus est causa l Unde et Chrysostomus : a Non enim parva consolatio est propter Christum pati, quoniam non ut perniciosi et nocivi hoc patiebantur. » Et hoc, m testimonium illis, scilicet Judaeis de eorum perversitate, et Gentibus, de earum correctione; illis ad accusationem et Gentibus ad compunctior nem et correctionem ; in testimonium quippe salvationis electorum, et in testimonium damnationis tfeproborum, quia contra illos et fto istis feretis testimonium. Unde klcm Chrysostomus : <c Ante Reges et Praesides stabitis in tesHmonium illis et Gentibus, ut dum Apostoli accusantur, dum respondent in quibusque praetoriis, Christi veritas praedicetur, Judaeorum perfidia demonstretur, et Gentibus ad salutem CTedentibus mysterrum reveletur. w Et iterum : « Mors quippe justo r\jm bonis in adjutorium est, ma lis in testimonium ; ut inde perversi sine excusatione pereant, unde electi exemplum capiunt ut vivant : » haec Chrysostomus.
Futuris ergo adversis, ut praevisa minus laedant sic a Domino praedictis, quia tot terroribus auditis discipuli turbari poterant, aubjungit contra terrores consolationem, dicens : Cum autem inducent et tradent vos ad judices, adducendo oppositiones contra vos, machinando ut me negetis, nolite cogitare et ftolliciti esse, vos prae sollicitudine anxiando, qualiter aut quomodo, id est de modo proferendi quoad formam, aut quid, id est de modo inveniendi quoad materiam, respondeatis interrogajitibus, vel loquamini discere volentibus; dabitur enim vobis, scilicet a Patre luminum, in illa hora, scilicet ad respondendum opportuna, quid /oquamhii, id est sapientiam in mente, et eloquentiam in ore. Non confidatis de scientia vestra et eloquentia, sed de divina providentia, quia Spiritus Sanctus docebit vos tunc, sine praemeditatione vestra, quid loqui oporteat. Non enim vos estis qui hquimini, id est non ex solo ingenio vestro procedunt verba vestra , sed ex Spiritus gratia : Spiritus enim Patris vestri est qui loquitur in vobis, ut in organis ; quia sicut organa emittunt modulationem ad motum temperantis , sic bonum quod praedicator loquitur, ad vo^hmtatem Patris inspirantis. Per hoc autem, ut dicit Chrysostomus, ad Prophetarum eos dignitatem reduxit, qui scilicet Dei Spiritu sunt locuti. Unde Gregorius : « Ac si membris suis infirmantibus dicat : Nolite pertimescere, vos ad certamen acceditis , sed ego praeliabor ; vos verba editis, sed ego sum qui loquor. » Hinc Paulus ait : An experimentum quarritis ejus qui in me loquitur Christus? Securi ergo ibant quocunque ducebantur. Securus enim ad praelium vadit, qui talibus armis et sub tali principe pugnat ; securus ad concilium pergit, qui tali prolocutore causam suam defendit.
Unde art Chrysostomus : « Cum autem tradent vos, nolite solliciti esse quomodo aut quid loquamini; mea est enim causa. Ideo vos mihi tantummodo personas praestate, et ego vobis sensum ; nam sollicitum esse ante judicium non est praeparatio rei, sed desperatio de Deo. Sinite ergo ut in causa sua Deus loquatur pro vobis, qui conscientiam interrogantis agnoscit. Non enim est possibile ut rex qui milites suos mittit ad bellum, non praestet illis arma adversus hostem. Qui ergo sollicitus est quid loquatur, in sua sapientia sperat, quae est prima causa ruinae. Nam in persecutionibus virtus Dei non requiritur, nisi praecesserit fides. » Unde et Hieronymus : « Cum ergo propter Christum ducimur ad judices, voluntatem tantum nostram pro Christo debemas offerre. Ceterum ipse Christus, qui in nobis habitat, loquetur pro se, et Spiritus Sancti in respondendo gratia ministrabitur : i) haec Hieronymus.
Per hoc tamen non intendit excludere me~ ditationem respondendi , et viam providendi de responsione, si temPRINLE partis caput lii. pus et scientiae facultas adsit ; sed promittitur securitas, si ista deficiant. Quod frequenter contigebat in primitiva Ecclesia, quia tunc saepe fideles illitterati et simplices subito trahebantur ad judices et Praesides; et Deus providit illis. Unde non debent propter hoc conturbari, si ista deficiant, quia hominibus deDeo confidentibus Spiritus Sanctus non deficit in necessitate, cum non possunt aliter occurrere. Et item, quia in tali casu sufficit ad salutem confiteri constanter in generali fidem, quod potest facere quilibet Christianus, quantumcunque simplex. Et patet ex praedictis quod non loquitur hic de verbis praedicatoris. Debet enim praedicator verbi divini praecogitare qualiter debeat verbum Dei proponere : aliter tentaret Deum, si negligeret de hoc cogitare, dum tamen de hoc tempus opportunum possit habere. Hanc prohibet Dominus provisionem in dicendis, ornatum et nimiam sollicitudinem, per multum temporis.
Facile est enim veritatem dicere, quae sine ornatu persuadet ut recipiatur ubique.
Et ne in auxilio amicorum aut parentum confidant, subjungit graviorem persecutionem, quae est ab amicis et parentibus. Quia, secundum Gregorium, plus in nobis ea tormenta saeviunt, quae ab illis patimur de quibus praesumebamus ; quia cum damno corporis mala nos cruciant amissae caritatis. Unde ait : Tradetautem frater fratrem, paterfilium, et filius parentes in mortem, scilicet infidelis fidelem. Quia, ut ait Hieronymus, non est inter eos ullus fidus aftectus, quorum diversa fides est. Unde et Chrysostomus : « Nemo speret in patronis, nemo in amicis, aut in parentibus : cum etiam frater fratrem traditurus est in mortem, pater filium et filius patrem. Vide quale tunc mcendium persecutionis ardebit, ut nec sibi ipsi parcat natura ! Quomodo autem tunc patronorum aut amicorum fidem integram quaeras, cum videris amicitiam fraternitatis et paternitatis esse exstinctam ? Si enim amicitia in ipsa natura deficiet, quomodo invenietur extra naturam > » haec Chrysostomus.
Et eritis odio omnibus hominibus, humana sapientibus, scilicet amatoribus mundi qui inimici sunt Dei. Homo enim hic magis dicit vitium, quam naturam, quia multum repugnat amor Dei, et mundi : distant enim plus quam coelum et terra. Quasi dicat : Eritis odio non solum inimicis, sed etiam amicis; non solum extraneis, sed etiam propinquis, scilicet parentibus et fratribus. Sequentes enim Christum frequenter sunt odiosi aliis, etiam carnalibus fratribus. Et subditur , propter nomen meum , quod additur propter consolationem eorum , quia delectabile est propter amorem nominis Domini esse odiosum. Quod enim habetur odio, propter nomen Christi, causa est sufficiens patienter persecutiones sustinendi; et ad hoc magnum sequitur praemium, quia non martyrem facit poena, sed causa.
Et ne in tribulationibus deficiant, consolatur eos, subjungens : Qui autem peiseveraverit usque in finem, scilicet in gratia permanendo, non finaliter succumbendo; vel, secundum Remigium, qui praecepta fidei non deseruerit et in persecutionibus non defecerit, hic salvus erit, quia finis, non pugna, coronat : non enim coepisse, sed perfecisse, virtutis est. In quo non modicam dat consolationem inter persecutiones et in tolerantia tribulationum, quia non inchoantibus, sed perseverantibus confertur praemium. Non enim coronatur, nisi qui legitime certaverit. Hoc significatur in signo Tau, quae est ultima littera, quo omnes salvandi signantur. Dicit enim hic in signum discretionis singularitatis et paucitatis. Unde Chrysostomus : a Quia incipere multorum est, finire paucorum, semper in principio delectatio est, in fine probatio. Cura bonae fidei est exitus bonus, quia non incipere aliquod bonum gloriosum est, sed finire. Quod propter Deum fit, aeternum est, sicut Deus aeternus est.
Cum ergo conversus fiieris ad Deum, et coeperis Deo servire, et opera justitiae facere, nec aliquando acta tua praeterita recorderis, sed finem tuum cogita, quia praeteritorum operum bonorum consideratio negligentiam vel jactantiam operatur, consideratio autem finis timorem. » Unde et Bernardus : « Perseverantia est vigor virium, consummatio virtutum , nutrix ad meritum, mediatrix ad praemium,soror patientiae, constantiae filia, amica pacis, amicitiarum nodus, unanimitatis vinculum , sanctitatis propugnaculum. Tolle perseverantiam, nec obsequium habebit mercedem, nec beneficium gratiam, nec fortitudo laudem. Denique non qui inceperit, sed qui perseveraverit, hic salvus erit : » haec Bernardus. Et nota quod duplex est perseverantia : una est continuatio in bonis operibus, haec non est in praecepto ; alia est perseverantia voluntatis in proposito bene agendi, et haec est in praecepto.
Et quia Apostoli adhuc erant infirmi, nondum virtute ex alto induti, docet eos tanquam teneros fugere, ut pluribus possint prodesse, dicens : Cum autem persequentur vos in una civitate, fugite in aliam, ut amplius divulgetur nomen vestrum et vestra praedicatio audiatur, et ut vestrae infirmitati provideatur, et hostibus parcatur. Unde ait Chrysostomus : a Sciens in tentationibus infirmitatem humanae naturae : Si quis vos, inquit, persecutus fuerit in civitate ista, fugite in alteram. Non enim contemno timidos, nec eligo tantum fortes, quia non virtutem hominum Deus considerat, sed voluntatem. Nam ille qui fugit, etsi virtute quidem dissimilis est, voluntate tamen aequalis est. Nam sicut iste ideo passus est, ne se magis videatur amare, quam Deum; ita et ille ideo fugit, ne victus in doloribus thesaurum Christianitatis amittat. Hoc autem mandat, non ut qui steterit peccet; sed ut qui fugerit, non peccet. Infirmitati humanae consulit, non fidei promptioris virtutem excludit. Dicimus autem ad consolationem fugientium Christianorum , quoniam stare quidem fortis fidei est; magnae autem humilitatis, fugere : » haec Chrysostomus.
Unde et Remigius : a Sicut praeceptum perseverandi in persecutionibus specialiter ad Apostolos pertinet, et ad eorum successores viros fortes; sic licentia fugiendi satis convenit infirmis in fide. Cuilibet condescendit pius Magister, ne si se ultro ad martyrium obtulissent, fortassis positi in tormentis negarent; levius enim erat fugere quam negare. Sed quamvis fugiendo perfectae fidei constantiam in se non ostenderent, tamen magis meriti erant, quoniam omnia pro Christo parati erant deserere fugiendo. Nisi autem illis licentiam fugiendi dedisset, dicerent eos aliqui alienos esse a gloria regni coelestis : » haec Remigius. Ubi sciendum quod persecutio aliquando est personalis, ut quando quis quaeritur ad mortem, non quia fidelis principaliter, sed propter odium persoaae determinatae, et tunc est semper fugiendum, sicut Paulus quaerebatur ad mortem in Damasco. Quod patet efx hoc, <juia alii fideles permittebantur ibi pacifice habitare, sed quaerebaat solum Paulum interficere. Ideo dimissus a fratribus per raurum, fugit persecutionem personalem; non timendo persecutionem , sed potius declinando, ut multis prodesset. Itaque non est imperfectioniB fugere secundum dictamen rectae rationis ad tempus salubrius, ut salvetur fugiens ad majores fruotus.
Aliquando autem non solum est persecutio personae, sed etiam fidei et jusfitiae; et tunc si homo percipiat probabiliter quod ex fuga aua «equatur derisio fidei et depressio justitiae, fuga est mala, et peccatum mortale; si autem non appareat boc prohabiliter, sed raagis contrarium„ utpote, quia ex fuga tali potest alibi fieri utilitas £cclesiae, ex mansione autem non Joabetur, nisi occisio roinistrorum Ecclesiae, et conculcatio articulorum fidei ab obstinatis infidelibus, tunc est fugiendum et alibi proficiendum : qui enim jaon potest in uno loco proficere, debet ad alium transire. Unde Au~~ gustinus : « Faciant ergo servi Christi quod prascepit vel pezinisat, sicut ipse fugit in jEgyptum. Fugiant omnino de civitate in civitatem, quando eorum quisquam specialiter a persecutoribus quaeritur; ut ab aliis qui non ita . quaeruntur, non deseratur Ecclesia, sed praebeant cibaria conservis, quos aiitex vivere non posse noverint. Cum autera omnium, id est Episcoporum, clericorunj et laicorum est ■commune periculuro, hi qui aliis iadigent, non deserantur ab alus «quibus indigent. An* igitur ad loca munila omnes transeant; aut qui habent nece&sitatem remanendi, nom reUnquaatur ab eis, per quos iUorum Eeclesiastica supplenda est necesstitas, ut vel pariter vivant, vel pariter sufferant quod eos paterfamUias rolet pati : » haec Augustinus. Sed ne dicerent : Jus~ sisti ne ad Gentes iremus, quid er$o faciemus »i omnes civitates Judaeae circumierimus, et nos abje-r cerint? Hoc praevenit, hunc timo^ rem reraoveado, dicens : Amen dico vobis, non consummabitis civitates Israel, praedicando scilicet ibi adventura vel iidem Christi, doncc veniat Filius hominis, resurgendo scilicet a mortuis, quia denuntialo adventu Christi ab Apostoiis per civitates Judaeae, immediate pas&us est Christus et a mortuis resurgens, apparuit discipulis.
Unde Rabanus : « Praedicit quod non ante praedicationibus suis ad fidem perducerent civitates Israel, quod resurrectio Domini fuerit perpetrata, et toto orbe terrarum praedicandi Evangelium potestas concessa. » Vel si intelligatur de adventu Cbristi ad judiciura , tunc inteittgenda est consummatio praedicationis Apastolorum per totum orbem, quantum ad conversionis effectum ; quia ubique dispersi sunt iilii Israel, secundum praedestinationem. Licet enim praedicatio Apostolorum discurrerit per totum orbem tempore ipsorum i quia in omnetn ter~ ram exivit jsonus eorum, tamen effectus conversionis fidelium, quantum ad eos qui genexaliter convextendi ,sunt ad fidera, habebit plenarie . eifectum -circa mwndi finera. Undedicit : Amen dico pobis, non consummabitis, id est coroplebitis civitates Israel fugiendo, vel fidem pra^Ucando e$ ad fidera convertendo, donec yeniat Filius hominiSj sctficet ad xesurrectionem generalera, in gloria Patris. Non enim convertentur communiter filii Israel, donec prppe J&nero mundi. Unde Chrysostomus : « Et quasi dicentibus eis, et quandiu possumus fugere \ Gravior est enim fuga longa, quam velox raors consolans eos; propterea Dorainus ait : Non consummabitis civitates Israel, donec veniat Filius hominis. Si de Apostolis hoc tantum intelligitur dictum , non procedit inteilectus, cum multo ante defuncti sint Apostoli, quam Christus adveniat, Sed omnia quae ad Apostolos foquitur, etiam ad illos loqui videtur, qui postmodum per illos fuerant credituri , usque ad exitum mundi.
Ipsi enim duodecim erant capita totius Christianitatis futurae. Et quemadrnodum, quod in os miseris, per tota corporis membra dispergitur; sic et Apostolis quod dicebatur , ad totam plenitudinem Christiani corporis pertinebat. Sciebat enim Dominus quia notitia ejus tot occupatura fuerat civitates, ita ut pene omnes totius orbis terrae civitates Israeliticae dicerentur ; » haec Chrysostomus. 9 Christus Apostolo» a* tjmbulationes et vituperationes tolerandas exemplo suiipsius horta— tur. — Deinde post ostensam magnitudinem tribulationis imminentis, hortatur discipulos ad ejus tolerantiam, et consolatur eos suo exemplo, et procedit a minori sic. Si in Magistro, in Domino, in patrefamilias blasphemias injecerunt, et anjurias multas sine causa fecerunt, et ipse patienter et intrepide sustinuit; multo plus fiet in ipsis qui sunt ut discipuli, servi et famuli; et ipsi similiter debent patienlier sustinere. Unde dicit : Non est discipulus super magistrum, neque servus supra dominum suum, intelligendum est donec et quandiu ftjerit discipulus et servus- Non cstj inquam, super magistrum et dominum, secundum honoris naturamj vel non est discipulus, id cu non debet esse supra magistrum; nec servus debet velle eupra dominum suum, contraria et quasi potentiora magistro et domino suo operando. Quasi eis dicat : Non dedignemini tolerare ros, servi et discipuli, quod ego tolero vel tolerabo, Dominus et Magister; quia Dominus sum, faciens quod volo, et Magister sum, docens quod utile scio.
Mea exempia vos doceant ; ad me respicite; quid in me fieri videtis hoc in vobis ne formidetis. Qui me offendere et persequi non timent, vos quoque offendere et persequt non timebunt. Unde Chrysostomus : a Nunc incipit eos consolari in pas^ sionibus eorum futuris suo exem. plo % Naturalis est res, si pro Deo injuriam patimur ab aliquibus indignis, irascimur et dolemus. Si, vero audierimus aliquam praeciaram personam quae similitcr passa est, refrigeramur, et inflatio indignationis nostrse laxatur. Dicimus enim : Si vir ille qui clarior est quam ego, passus est talia, plane ego injuriae meae non debeo sentire dolorem. Quanto magis consolabuntur discipuli in passionibus suis, cum discipuli essent et servi, recordantes Christum Dominum et Magistrum talia aut majora per* pessum : » haec Chrysostomus . Et ideo debent Dominum non soium patienter, sed etiam gaudenter sequi, quia, ut dicit Seneca : « Malus mt* les est, qui imperatorem gemen* sequitur.
» Et subjungit Domiaus : Suficit discipulo, id est sumcere debet, ut sitsicut magisler ejus, et serpo, ut sit sicut dominus ejus: injurias suscipiens , et vindactam non quaerens; mala recipiens, et beneficia oonferens , vel sumcere debet ei si Moa plus concuJcetur et coGtemnaflur. Perfectus autem erit si sit sicut magister et domtnus ejus, ipsum in suis imitando operibus, quia perfectio est assimilatio PRIMjE partis caput lii. magistri. Unde Beda : « Si Magister non suas vult vindicare injurias qui Deus est, sed ipsos mavult insectatores patiendo reddere mitiores; eamdem necesse est discipuli, qui puri homines sunt, ut regulam perfectionis sequantur : » haec Beda. Hoc autem dictum Domini in proposito est verum, ubi de se loquitur, qui est Magister et Dominus, imo Pater omnium ; se enim dicit Magistrum et Dominum, Apostolos autem et eorum imitatores usque ad finem seculi dicit discipulum et servum. Hujus Magistri et Domini imitatio est humana perfectio. Unde et Augustinus : « Summa Christianae religionis est imitari quem colis. Non autem dicit hoc Dominus de alio; si enim magister indoctus fuerit, non sufficit discipulo ignorantia magistri, et si dominus miser fuerit, non sufficit servo miseria domini.
» Vel, secundum Chrysostomum, non secundum ea quae raro contingunt, sed ab amplioribus et ab his quae sunt in pluribus suscipit hunc sermonem. Et addit : Si ergo patremfamilias, id est me qui paternam gero sollicitudinem, patris habens auctoritatem, Beel^ebub vocaverunt, id est me operari in Beelzebub dixerunt, quanto magis domesticos ejus, scilicet vos, in hoc etiam diffamabunt? Quod enim Apostoli facerent miracula virtute daemonis, saepe dixerunt Judaei et Gentiles, ut patet multipliciter ex Apostolorum legendis. Non ergo boni contristari debent, si forte ab aliquibus pravis hominibus sine culpa detrahatur eis, quia ad consolationem nostram sua Dominus opprobria adducere dignatus est , dicens : Si patremfamilias Beel^ebub vocaverunt, quanto magis domesticos ejus? Sunt enim plurimi qui vitam bonorum fortasse amplius laudant quam debent, et ideo ne eis elatio de laude subrepat, permittit omnipotens Deus malos in obtrectatione prorumpere; ut si qua culpa ab ore laudantium in corde bonorum nascitur, per obtrectationem malorum ad poenitentiam revocentur. Sed inter verba laudantium et vituperantium, ad mentem semper recurrere debemus ; et si in ea non invenitur bonum quod de nobis dicitur, magna tristitia in nobis generari debet; et si in ea non invenitur malum quod de nobis dicitur, in magnam laetitiam resilire debemus. Unde Gregorius : « In omne quod de nobis dicitur, semper taciti ad mentem recurrere debemus interiorem testem, et judicem quaerere. Quid enim prodest si omnes laudent, cum conscientia nos accuset if Aut quid poterit obesse, si omnes nobis derogent, et sola nos conscientia defendat?
» Unde Cato : Cum te quis laudat,judex tuus esse [memento; Plus aliis de te, quam tu tibi credere [noli. Sed, ut dicit Gregorius : « Qui non amat gloriam, non sentit contumeliam. » Et de virtutibus aliis et vitiis similiter judicabis. Valde autem periculosum est hominem in praesentia sua laudari; quia oporteret eum valde fortem in Deo esse, quod non elevaretur intus in corde, ut etiam consulit Horatius : Quales commendes aspice, ne mox Incutiant aliena tibi peccata pudo[rem. Igitur loco gloriae id amplectimur, si Domino nostro in passionum conditionibus adaequamur. Quia enim in igne tribulationis peccata purgantur, ideo sicut tunc Christum, qui est caput Ecclesiae, fluctibus passionum Deus exposuit; sic et corpus ejus, scilicet Ecclesiam suam usque in finem seculi, ad probationem et purgationem tribulari permittit. Aspera enim et dumis ac sentibus plena et horrida est Yirtutis via. Sic Patriarchae, sic Prophetae, sic Apostoli, sic Martyres, sic Confessores et Virgines, et quotquot placuerunt Deo, per multas tribulationes transiere fideles; sic etiam omnia Christi membra usque ad diem judicii pertransibunt.
Unde Augustinus : « Nullus servus Christi sine tribulatione est; si ergo putas non habere persecutiones , nondum coepisti esse Christianus. » Et subjungit Dominus concludendo : Ne ergo, domestici et imitatores mei, timueritis eos, scilicet persecutores, homines fragiles et peccatores, nec eorum blasphemias, vel saevitias, omittendo veritatem fidei propter persecutionis timorem ; sed ferte patienter injurias propter Dei amorem. Ad tolerandum igitur patienter adversa, multum juvat, si quis Christum pro se passum cogitat. Unde Augustinus : * Noli esse pusillanimis, si enim pleno corde intuitus fiieris quid pro te Christus passus fuerit, nec tu pusillanimitate deficies; sed magnanimiter et tu quidquid adversi acciderit tolerabis, insuper et gaudebis, quia inventus es inaliqua similitudine passionum Regis tui. » Et iterum : a Si ille qui verissime dixerat : Ecce venit princeps mundi hujus, et in me non ha~ bet quidquam, dictus est peccator iniquus, Beelzebub insanus ; tu dedignaris, serve, audire pro meritis tuis, quod Dominus audivit nullis meritis suis? Ille venit ut praeberet tibi exemplum; quasi gratis hoc fecerit, si tu non proficis. Quare enim ille audivit, nisi cum audires, tu non deficeres? Ecce tu audis, et deficis.
Frustra ergo ille audivit, non enim propter se, sed propter te audivit. Ideo enim prior ille sustinuit, utnos sustinere disceremus; et si ille qui non habebat quod sibi objiciebatur, quanto magis nos qui etsi non habemus peccatum quod nobis objicit inimicus, habemus tamen alterum quod digne in nobis fiagellatur. Nescio quis furem te dicit, et non es fur; audis opprobrium, non tamen sic non es fur, ut non sis aliquid quod Dco displiceat. » Et iterum : « Unusquisque considerans conscientiam suam, si mundi amator est, mutetur; fiat amator Christi, ne sit Antichristus. Si quis ei dixerit quod Antichristus sit, irascitur, injuriam sibi factam putat. Dicit ei Christus : Patiens esto. Si falsum audisti, gaude mecum, quia et ego ab Antichristis falsa audio; si autem verum audisti, conveni conscientiam tuam, et si audire times, esse plus time : » haec Augustinus. Unde et Gregorius : « Tunc illata convitia bene tolerarnus, cum in secreto mentis ad mala perpetrata recurrimus.
Leve quippe videbitur quod injuria percutimur, dum in actione nostra conspicimus, quod pejus est quod meremur : » haec Gregorius.
Deinde Dominus hortatur discipulos ad tolerantiam, ex consideratione divini judicii, in quo omnia manifestabuntur, quia bona et mala omnium erunt omnibus manifesta: tale enim erit judicium quod omnibus videbitur justum; quod non posset esse, nisi merita et demerita viderentur ab omnibus manifeste. Unde dicit : Nihil enim est opertum, in praesenti tempore quantum ad operata quae occultantur ex industria, quod non reveletur, in judicio futuro, et nihil est occultum, nunc quantum ad cogitata quae occultantur ex propria natura, quod tunc non sciatur; quia non solum opera, sed etiam cordis secreta, quae soli Deo sunt nota, tunc erunt nobis manifesta. Quasi diceret, secundum Hieronymum : Nolite timere persequentium saevitiam, et blasphemantium rabiem, neque aemulemini simulatores, quia veniet dies judi cii, in quo et vestra virtus et eorum nequitia omnibus demonstrabitur» et cuilibet secundum opera sua, tam inleriora quam exteriora, reddetur; quia tunc patientia Martyrum praemiabitur, et nequitia persecutorum punietur. Nolite ergo Evangelium erubescere, sed tota intentione verbo operam date, fixa mente retinentes illum extremae retributionis diem, quo illuminabit Deus abscondita tenebrarum, et manifestabit omnia consilia cordium : tunc enim erit vobis a Deo laus, et ad versariis veritatis poena manet aeterna. Consideratio hujus manifestationis debet dare magnam audaciam in veritatis praedicatione , et praedicatores monere ad praedicandum veritatem secure. Propter quod subditur : Quod dico vobis, scilicet modo existentibus, in tenebris, scilicet timoris, id est dum adhuc in timore carnali estis, dicite, id est praedicate, in lumine, id est in fiducia securitatis; quod et fecerunt, accepto Spiritu Sancto; et quod in aure auditis, id est solo auditu percipitis, praedicate opere complendo, existentes, super ttcta, id est corpora vestra, quae sunt animarum domicilia. Vel, quod dico yobis in tenebris, dicite in lumine, id est quod audistis in mysterio et aenigmate, praedicate apertius et manifeste; et quod in aure auditis pr&dicate super tecta, id est quod vos erudivi in parvulo Judaeae loco, audacter dicite in toto mundo. Vel, quod dico vobis in tenebris, id est in locis privatis, dicite in lumine, Id est in locis publicis et communibus ; quia Apostoli posteya in palam popuk) prasdicaverunt ea quae seorsum a Christo didicerunt ; et quod in aure auditis, id est in secreto soli, pratdicate super tecta, id est publice coram omnibus, nulli abscondentes verbum, quasi quis stet super tectum, et clamet in publicum.
Et loquitur secuadum modum in Palaestina, ubi domus non habent tecta cacuminata, sed plana; et ibi solebant sermones fieri ad. popuhim inferius in terra positum.
Considera hic, quia discipuli Domlni exponuntur persecutionibus, nos autem in pace pigritamus, propter quod venia digni non sumus. Unde Chrysosto*mus : « Quo utique erimus digni* in pace molliti et pigritantes? Nullo denique bellante occidimur, nullo persequente dissolvimur! In pace salvari jussi, et neque hoc possumus! Quae igitur nobis venia? Non flagella, non carceres, non principes, non synagogae, non aliud aliquid talium imminet, sed et contrarium universum. Nos regnamus, etenim Reges pii sunt, et honores multi sunt Christianis; et neque ita superamus. Si igitur fieret praelium Ecclesiarum et persecutio r excogita quanta esset derisio, quanta opprobria !
Et valde decenter, cum enim in palaestra nullus exercitatur, qualiter in agone erit clarus? Sta igitur adversus passiones, fer utiliter dolores qui sunt mentis, ut eos qui sunt corporis sustineas. Et~ enim beatus Job, nisi bene esset exercitatus ante agones, non utiqu* ita clarus in agonibus effulsisset, nisi meditatus fuisset extra omnem tristitiam esse, dixisset utique aliquid pertinax, nunc autem ad omnia stetit certamina. Hanc igitur fortitudinem, hanc mansuetudinem» et nos zelemus iilius, qui ante Legem et gratiam fuit, ut aeternis cum eo possimus communicare ta- | bernaculis : » haec Chrysostomus. ORATIO Domine Jesu Christe clementissime, qui discipulos tuos ad praeliandum contra mundum et diabolum sicut oves inter iupos misisti, et eis consolationem in tolerantia tribulationum praestitisti, confirma fragilitatem meam, et mihi contra mundi pericula et insidias diaboli, praebe tirmitatem; custodi me ab hostibus meis visibilibus et invisibilibus, et da mihi patientiam in adversis et tribulationibus, ut te, meum Creatorem, semper sentiam meum defensorem t et in praesenti vita semper a te defensus, post hanc ad te perveniam, a peccatis omnibus abso! utu3. Amen.
Scripture echoes
- ↩Matt.10.24 — A disciple is not above the teacher, nor a slave above his master.
Notes
- 1 ↩The 'r' in the source text appears to be a typographical error or stray character and has been omitted in translation.
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