De morte non timenda et Christo confitendo
The Call to Fearless Confession
Christ encourages his disciples to overcome the fear of bodily death by prioritizing the truth of God over worldly safety.
After the Lord had shaken off from the disciples the fear of persecution, infamy, and curses, He then offered them the fear of bodily death, which is the final and most terrible thing in this world. And, as Chrysostom says, He doesn't promise them escape from death, but allows them to die, granting them greater things than if He hadn't let them suffer this; for persuading someone to despise death is a greater achievement than buying them off from it. The Lord, however, removes the fear of death through six reasons, which are set out in the following text. The first comes from considering human weakness, because people can only harm us in minor ways—namely, in the body—and through this, the one who is harmed makes progress in the greatest things, namely, in the soul. Therefore He says: 'I say especially to you, my friends, who desire nothing earthly and who ought to be an example of fortitude to others: Do not fear those who kill the body—that is, the person only in the body and for a time—but cannot kill the soul, for God will restore it to the body and raise the body itself up.' Chrysostom says: 'Do not fear those who kill the body, lest perhaps, because of the fear of death, you fail to speak freely in the light what you have heard in the darkness, or fail to preach faithfully to everyone what you have heard in the ear in private.' As is shown from these words, not only is he a traitor to the truth who, transgressing the truth, openly speaks a lie for the sake of truth, but also he who... ...freely proclaims the truth that it is necessary to announce freely, or does not freely defend the truth that it is fitting to defend freely, is a traitor to the truth. Not only is someone a transgressor of the truth if they openly deny it, but also if they keep silent about the truth because they fear those who can kill the body. And what am I saying? Because people keep silent about the truth because of the fear of death, and because of their miserable bellies and the hope of empty honor, people keep silent about the truth. But you might ask: If I stay silent about the truth in front of my opponents, am I actually consenting to their lies? Consider this: If a commander for the Roman Emperor sees Rome being stormed by enemies, and even though he has the power to liberate and defend it, he neglects to do so, won't he be seen as having surrendered the city he could have saved if he had wanted to? It's the same for you: when you see the truth of God being attacked by the wicked, and you have the power to defend it—if only you were willing to speak—by staying silent, you have joined in the attack, by the very fact that you allowed it to be attacked. And if it is wickedness to stay silent about the truth because of the fear of those who kill the body, how is it not a greater wickedness to stay silent about the truth because of a miserable belly or the hope of empty honor, or to value the favor of bread and honor more than the favor of the truth of God? And: "Do not fear those who kill the body," because even if the body is not killed by the wicked for the sake of God, it will die on its own after a short time because of its nature; therefore, those killed by the wicked for the body lose nothing but a delay of death, and in fact, they don't even lose that delay. For if it is true that not even a leaf falls from a tree without God's command, and our days are numbered, we must believe that we neither die before our time, nor can we live beyond it. Let’s assume, however, that someone who dies for the sake of God dies before their time. If we are going to die anyway after a short time for no reason related to God, why not die a little earlier for the cause of God with glory? That way, it becomes a voluntary sacrifice for His sake, and we offer to God as a gift what we would eventually have to pay back as a debt.
Detachment from the World
The author challenges the reader to detach from worldly attachments and recognize that the fear of death stems from a lack of faith and a burdened conscience.
Think about it: if you borrow something—an ox, a horse, or a donkey—don't you work it constantly for your own benefit? You tell yourself, "It has to be taken from me today or tomorrow, because it isn't mine." Since you were born into a corruptible body, why don't you use it for the good of your soul, knowing that in a little while it must be taken from you, because it isn't yours? What is this foolishness of ours, to hate what is truly ours and to love what is not? To be eager for what we cannot keep, and to neglect what we will have for eternity? Do not fear those who kill the body. What is the fear of death? It isn't the pain of leaving the body, but the despair of life after death; that is, the person who doesn't believe they will live after death fears death. Do you want to know? Look, people often suffer severe pain during illness and yet don't die; and still, they're more content to endure severe pain than to die. You see, then, that it isn't the pain of dying that is feared, but death itself. And again, Chrysostom says, "Whoever has a bad conscience is always faint-hearted and fearful." Hence Seneca says: "Nothing makes the mind fearful except the bad conscience of a life that deserves reproach." Therefore, let your trust in Christ and in his promises and words be singular and overwhelming; let it be a comfort that in every danger and doubt, and in every need, ineffably reassures your heart. So much so that if all the camps of demons, and the entire synagogue of those who sin, and the whole crowd of worldly-wise people and princes were to surround you, you would hold them all for nothing more than fleeting smoke, or straw, or thin and empty foam. And if you are strong at the beginning of a temptation, you'll be less able to be conquered later.1 Hence Chrysostom says: "Every operation of the enemy is like this." At first, its attack is fierce and almost unbearable; but if someone withstands it with a strong heart, they'll find it weaker the second time; and the more it's repelled, the more it cools down.2
The Sovereignty of God
The believer is encouraged to fear only the divine power that can judge the soul and to trust in the providence that governs even the smallest details of life.
This is why I think that in Christian persecutions, if people aren't terrified into denying the faith when they're first captured, they won't be able to be broken by any later torments; because the devil doesn't have as much power in himself as he has terror: so says Chrysostom. The second reason comes from considering divine power, which is the only thing that should be feared. The second reason is the consideration of divine power, because God can, by His ordinary power—not delegated or permitted by another—destroy both soul and body, which is more than just killing the body. Hence it says: "But rather fear Him who can destroy both soul and body in hell," which is the eternal death of the soul. For no one can escape the hand of the Almighty, neither the living nor the dead. Hence it says in Ecclesiastes: "Fear God, and keep His commandments: for this is the whole man." The All-Holy one doesn't destroy anyone; rather, He is said to destroy when He does not save, just as He hardened Pharaoh's heart—that is, He did not soften it, but allowed it to be hardened. But as Gregory says, it is a great security to fear nothing except God, and it is foolish to be afraid when human indignation is feared more than divine. As the Wise Man says, "Whoever fears man will quickly fall, but whoever trusts in the Lord will be lifted up." But, oh, the sorrow! Today, many fear offending people more than offending God, and they fear harm to the body more than harm to the soul. It's only right that we fear what shouldn't be feared, since we refuse to fear what actually should be. As Chrysostom says, "Because we don't fear what we ought to, we end up dreading what we shouldn't." Therefore, once the fear of the world is cast out, serve the Lord with the fear of hell until love casts that out too, while the chaste fear—that is, the reverence to be shown to God without end—remains. As Chrysostom also says, God created in our nature a fear of bodily evils so that, through the fear of bodily things, we might more readily fear spiritual ones. You should know that fear comes in many kinds: human, worldly, natural, servile, initial, and filial or chaste. The first two are vices, the last two are virtues, and the middle two are neither vices nor virtues. Human fear is that by which someone turns from good to evil to avoid physical danger; like Peter, who denied his life to avoid death, forgetting what he had heard from the Master: "Do not fear those who kill the body, but cannot kill the soul." Worldly fear is that by which someone turns from good to evil to avoid some temporary hardship or loss; like Herod, who killed the innocents to avoid losing his kingdom, trembling there with fear where there was no fear. Natural fear is that by which every person naturally shrinks from pain and fears harm to their nature; just as Christ himself did, of whom it is written that Jesus began to be afraid and distressed, to be sorrowful and sad. Servile fear is what causes someone to fear sinning because of hell; they don't hold back from sin out of love for justice, but out of dread of punishment. Of such fear it is written: "Fear is not in love, but perfect love casts out fear." Initial fear is what causes someone to fear hell and, along with it, offending God, turning from evil partly out of love for justice. It is partly out of love for justice and partly out of dread of punishment; of this fear it is written: "The fear of the Lord is the beginning of wisdom; a good understanding to all that do it." All these fears are imperfect, because perfect love casts out fear. But filial or chaste fear is what causes someone, inflamed by love of the good and of virtues, to purely fear offending God and being separated from Him, turning from evil solely out of love for justice. This fear is perfect. It isn't cast out by love; rather, it increases as love increases. Of this fear it is written: "The fear of the Lord is holy, enduring forever." The Lord therefore forbids us to turn from virtue to vice out of human or worldly fear, or for the sake of physical danger or temporary gain. Regarding servile fear and filial or chaste fear, Augustine says this in particular: "There is a servile fear, and there is a chaste fear." There is a fear that you might suffer punishment, and another fear that you might lose justice. That fear of suffering punishment belongs to a servant. It's no great thing to fear punishment, but it's a great thing to love justice. God approves of that innocence where a person becomes innocent not out of fear of punishment, but out of love for justice. For whoever does not sin out of fear, even if they do no harm to the one they wish to harm, still does themselves great harm; and while they abstain from the wicked act, they remain guilty in their will alone. And again: "They vainly think themselves victors over sin who do not sin out of fear of punishment, because even if the act of evil desire isn't carried out externally, the evil desire itself remains an enemy within." As far as it depends on them, they would prefer that there were no justice to punish sins. Anyone who avoids sin only out of fear of punishment is an enemy of justice; but they'll be a friend of justice if they avoid it out of love. If God's command is carried out more from a fear of punishment than from a love of justice, it's done in a servile way, not a free one, and so it isn't really done at all. For no fruit is good if it doesn't come from love. “No one does good against their will, even if what they do is good, because the spirit of fear is useless where the spirit of love is absent”—so says Augustine. Hence Chrysostom also says: “Whoever serves God in fear may indeed escape punishment, but they don't have the reward of justice, because they did good against their will, out of fear.” Hence Horace also says: “The good hate to sin out of love for virtue; the wicked hate to sin out of fear of punishment.” Hence Seneca also says: “Don't think that virtue will accomplish what excessive fear accomplishes.” Through divine providence. The third reason comes from considering the divine. It is the reason of Providence, because the life and death of the saints are ordered by God's Providence, just as the lives of irrational animals are; therefore, they have nothing to fear, whether they live or die. Hence it says: 'Are not two sparrows sold for a penny?'—that is, they are sold, because the verb 'to be sold' has a passive sense under an active form. Yet not one of them, however small in price and value, will fall to the ground or into a snare—that is, will die—without your Father, meaning without the Providence of God the Father, in whom all things exist. It is as if to say: Don't fear death, because you cannot die without the nod and will of God the Father, which is clear even in lesser things. For if sparrows, which are small and worthless among birds and of the least value, cannot die without the will or permission of God, how much more will you—who are of greater worth, that is, of greater dignity and value before God, because you are rational, bought at a great price, and redeemed by the blood of Christ—not die without the ordination of God? For there is no proportion of value between them; and thus the reason is clear according to their relative worth. Furthermore, it can be proven according to eternity; and the sense, according to Jerome, is this: if things that perish do not perish without God's Providence, you who are eternal should not fear that you live without God's Providence. Chrysostom says: "If, then, sparrows are placed under the will of God and not in the power of man—sparrows which God made for the use of men—how much more are you not in the power of men, but in the will of God, you whom God made for His own glory?" If a sparrow does not die or fall by chance, for the very reason that it is God's work, how much more is a just person not subject to chance, because he is the image of God, but rather ends up either handed over by God or set free by God? If nothing happens to sparrows without a reason—and two of them are sold for a penny—how much more does nothing happen to you without God, you whose price is My blood? If sparrows are cared for in this way, how should sons be cared for? Therefore, you shouldn't fear men, because their power is not over you, but God's is. For the wicked cannot harm the saints whenever they want, but only when God grants them the time to do harm, so that He may provide a crown for His saints. What kind of wisdom is it, then, not to fear the one who gives power, but to fear the one who receives it? If, therefore, you aren't handed over, you fear without cause; and if you are handed over, you likewise fear without cause. When God sets you free, no one can harm you; but when God hands you over, no one can spare you, even if they want to. Don't you know how Pilate wanted to let Christ go? Yet he couldn't, because God was handing him over—so says Chrysostom. Seneca also says: 'A good person will bear whatever happens with a calm mind, knowing it has happened by the divine law through which all things proceed.' Mystically, according to Hilary, the two sparrows—that is, body and soul—are sold for a tiny price when they are handed over to the devil for the sake of some trivial pleasure.
Resurrection and Reward
The final reasons for courage are found in the hope of the resurrection and the promise that Christ will acknowledge those who remain faithful to him.
The fourth reason comes from considering the future resurrection, which concerns humanity alone. Because God has providence over even the smallest things—namely, the hairs on our heads, which are the most external part—and over the superfluous parts of a person, so that they may return in the body in their proper number, there is no reason to fear other, greater things if they are surrendered to death for God's sake. Hence it says: 'But even the hairs of your head are all numbered before God,' and in God's presence. They will return in the future resurrection, as much as is sufficient for the adornment of the body, and the body and its parts will return even more so—even if they have been eaten by beasts—as much as is sufficient for their proper substance. It is as if to say: Don't fear death, because you'll rise again in fullness. Hence the Gloss says: So that the whole mass of the body may not be lost, even the smallest particles are preserved for the future resurrection. Meditation on this resurrection contributes much to the endurance of martyrdom, because through the resurrection, not only those things necessary for human nature will return in the elect, but also those things that contribute to beauty, such as hair. Therefore, let's not fear the fall of our bodies, but cast all our care upon Him, before whom not even a hair is lost. According to Jerome, the Savior didn't say that all hairs are to be saved, but... numbered, where the knowledge of the number is demonstrated, not the preservation of the same number. This shows the immense providence of God toward humanity and signifies an ineffable affection, because nothing of ours escapes God. God doesn't count things by the act of calculating, but by the ease of his knowledge; for when all things are known, all things are counted. It's also fitting to say that things are 'counted' when God preserves them, because we count the things we want to keep; that's why the hairs of our head are counted, so they may be preserved for the glorious resurrection, just as money is counted to keep it safe. Mystically, according to Remigius, Christ is the head, and from him come the hairs—that is, all the just—who are beautifully said to be counted because the names of the saints are written in the heavens. And according to Cyril, the head of a person is the intellect, and the hairs are the most minute thoughts, which are open to God and will be examined in the judgment. It's fitting that thoughts are understood by the hairs; for just as hairs cling to the head, so thoughts cling to the heart, and all of them are counted so that the good ones may be rewarded and the bad ones punished. All our deeds, whether good or bad, are also countable and known to God, so that the former may be rewarded and the latter punished. Then, in conclusion, he adds: 'Do not be afraid'—that is, of death—'because you are worth more than many sparrows,' namely, in regard to the state of nature. Rational and eternal, in regard to the state. …of grace, because of our adoption as children; regarding our future state, because we are to be beatified in glory; and you are of greater and higher reputation before God because you were made in His image, which is not true of irrational creatures. 6. The fifth reason is the blessed reward, as Christ will acknowledge those who have acknowledged Him. The fifth reason comes from considering the blessed reward: because everyone who acknowledges Me and My faith before people—that is, before the wicked, not fearing those to whom the confession of Christ is hateful (for it is no great thing to acknowledge Him before the good)—I, too, will acknowledge him as worthy of glory and eternal life before My Father, the supreme King, who is in the heavens of eternal beatitude, so that He may approve, receive, and reward him. Whoever, therefore, acknowledges Christ here—that is, acknowledges Him both in heart and in deed, not refusing to die for Him and for the confession of Christ’s name, and remaining faithful and firm in His commandments even unto death—Christ will also acknowledge him in the divine judgment, testifying for him before His Father; and with that very affection, He added the reward of this testimony, saying: 'Come, you blessed of My Father, receive the kingdom.' For not only martyrs, but also confessors, acknowledge Christ. Hence Anselm says: 'He whom the venerable confessors once acknowledged before people, both by sacred teachings and by just works, He now acknowledges before His Father and His holy angels.' For the better God is than man, the better is His acknowledgment than the acknowledgment of man. 7. The sixth reason is the consideration of future damnation, because whoever denies Me before people—where the confession of My name ought to be profitable—not daring to acknowledge Me and the truth of the Gospel, I also will deny him before My Father, as one unworthy to attain glory in heaven. So, if anyone denies Christ here—whether by not believing in Him in their heart, or by their words (since it's necessary for salvation not only to believe in the heart but also to confess with the mouth when the time and place call for it), or by their actions (because whoever doesn't obey His commands denies Him by their deeds, even if they confess Him with their lips)—Christ will deny that person in the time of ultimate need, when He says: 'Depart from me, you cursed, into the eternal fire.' Chrysostom says: 'He commanded everything possible for our carnal nature, and now He proposes both punishment and reward, so that the soul's virtue might be helped, sometimes by the fear of punishment, and sometimes by the desire for the reward.' But He mentions the reward first, and the punishment afterward, because the merciful God is more ready to reward than to punish. Therefore, as Augustine says, love what the almighty God promises, and fear what the Almighty threatens; in this way, the whole world becomes worthless, whether it's making promises or causing fear. According to Augustine, the world is more dangerous in its flatteries than in its troubles, and it is to be guarded against more when it entices us to love it than when it warns us and forces us to despise it. PRAYER: Lord Jesus Christ, grant that I may so despise all earthly desires and sinful pleasures that I fear to suffer nothing on earth for Your name. Instead, may Your name and Your passion be so inscribed upon my heart that my soul may deserve to hold the victorious palm against all adversity and prosperity. May I so confess You in heart, mouth, and deed before people on earth, that You, according to Your promise, may confess me before Your Father in heaven, where, by Your kindness and mercy, I may deserve to receive with Your saints and elect the joys promised to those who confess You, through You, good Jesus. Amen. m
Read the original Latin
PoStquam Dominus excussit discipulis timorem persecutionum etinfamiae, seu maledictionis, consequenter offert eis timorem mortis corporalis, quae est ultimum omnium terribilium in hoc mundo et finis. Et, ut ait Chrysostomus, non promittit eis ereptionem a morte, sed permittit mori majora largiens quam si non fecisset hoc pati; suadere enim contemnere mortem, majus est quam emere a morte. Evacuat autem Dominus timorem mortis sex rationibus, quae in serie litterae ponuntur.
Prima est ex consideratione humanae impotentiae, quia homines non possunt Iaedere nisi in minimis, scilicet in corpore; et sic laesus proficit in magnis, scilicet in anima. Unde ait : Dico autem specialiter vobis, amicis meis, qui nihil terrenum cupitis, qui debetis aliis esse exemplum fortitudinis : Nolite timere eos qui occidunt corpus, id est hominem in corpore tantum et ad tempus, animam autem non possunt occidere, quin Deus eam corpori reddat, et ipsum corpus resuscitet. Ubi Chrysostomus : « Nolite timere eos qui occidunt corpus, ne forte propter timorem mortis, non libere dicatis in lumine, quod audistis in tenebris; nec fiducialiter prcedicetis omnibus, quod in aure soli audistis. Sicut ergo ex his verbis ostenditur, non solum ille est proditor veritatis, qui transgrediens veritatem, palam pro veritate mendacium loquitur; sed etiam ille qui non li4 86 PRIMjE partis caput liii. bere pronuntiat veritatem, quam libere nuntiare oportet, aut non libere veritatem defendit, quam libere defendere convenit, proditor est veritatis. Non solum ille transgressor est veritatis, qui palam denegat veritatem ; sed etiam ille qui propter timorem eorum qui possunt occidere corpus, tacet veritatem. Et quid dico? quia propter timorem mortis tacent homines veritatem, propter miserum ventrem et propter spem vani honoris tacent homines veritatem.
Sed forte dicis : Si taceo veritatem ante adversarios, numquid consentio mendacio eorum ? Dic mihi : Si princeps aliquis Romani Imperatoris, videns civitatem Romanam ab hostibus expugnari, cum possit liberare, defendere neglexerit; num ipse videbitur tradidisse, quam potuisset liberare, si voluisset ? Sic et tu videns veritatem Dei ab impiis expugnari, cum possis eam dcfendere, si loqui voluisses, tacens, expugnasti, per hoc ipsum quod eam passus es expugnari. Et si propter timorem eorum qui occidun\ corpus tacere veritatem impietas est, quomodo non sit impietas major tacere veritatem propter miserum ventrem et spem vani honoris; melioremque facere gratiam panis et honoris, quam gratiam veritatis Dei ? Et : Nolite timere eos qui occidunt corpus , quoniam corpus etsi ab impiis occisum non fuerit propter Deum, a seipso post modicum morietur propter naturam : ergo occisi secundumcorpusab impiis, nihil perdunt, nisi mortis dilationem, magis autem nec ipsam dilationem. Si enim verum est, quod nec folium cadit de arbore sine praecepto Dei, et quia numerati sunt nobis dies ad vitam, credere debemus quod nec morimur ante diem, nec transire possumus diem. Ponamus tamen quoniam et ante diem moritur, qui moritur propter Deum. Si ergo et gratis post modicum morituri sumus, nulla Dei causa proposita, quare non ante modicum in causa Dei cum gloria morimur, ut fiat sacrificium voluntarium, proposita causa Dei; ut offeramus Deo pro munere, quod aliquando reddituri sumus pro debito?
Ecce si mutuo acceperis, ut puta bovem, aut equum, aut asinum, nonne assidue opus tuum operaris in eum? Dicis enim apud te, hodie aut cras tollendus est a me, quia non est meus. Et in corpore corruptibili natus, quare non ad utilitatem animae tuae uteris corporali corpore tuo, sciens quia post modicum tollendum est a te, quia non est tuum? Quae est ista insipientia nostra, odire quod nostrum est, et amare quod nostrum non est? Studere quod servare non possumus, et negligere quod in aeternum habebimus ? Nolite timere eos qui occidunt corpus. Quid est timor mortis? Non dolor exeundi de corpore, sed desperatio vitae post mortem, id est timet mortem qui non putat se vivere post mortem.
Vis scire? Ecce frequenter homines gravem dolorem patiuntur in infirmitate, et non moriuntur; et tamen magis contenti sunt gravem dolorem pati, et non mori. Vides ergo quia non dolor mortis, sed mors ipsa timetur. » Et iterum : « Qui malae conscientiae est, semper pusillanimis ac timidus est : » haec Chrysostomus. Unde ait Seneca : « Timidum non facit animum, nisi reprehensibilis vitae conscientia mala : » haec Seneca. Sit ergo tibi singularis et superexcessiva fiducia in Christo et ejus promissis et verbis, in omni periculo et dubio, et in omni inopia cor meffabiliter assecurans, ita quod si omnia castra daemonum, et tota synagoga peccantium, ac tota caterva mundanorum sapientium et principum te obsideant, habeas omnes pro fumo volatili, et pro stupa, et pro spuma gracili et inani; et si in principio tentationis fortis fueris, postea minus vinci poteris. Unde Chrysostomus : « Omnis operatio inimici talis est. Inprimis grafcs, et fere intolerabilis est impetus ejus; sed si quis forti animo sustinuerit eum, secundo inveniet eum innrmiorem; et quanto plus repercussus fuerit, tanto magis frigescit.
Unde puto in persecutionibus christianis, si inprimis quando comprehenduntur non denegaverint territi , nullis poterunt postea vinci doloribus; quia diabolus non tantum habet in se virtutis, quantum terroris : » haec Chrysostomus. 3 Secunda ratio, ex consideraTIONE DIVINjE POTESTATIS, QUiE SOLA timenda est. — Secunda ratio est ex consideratione divinae potentiae, quia Deus potest potestate ordinaria, non ab alio delegata vel permissa, et animam et corpus perdere, quod plus est quam corpus occidere. Unde dicit : Sed potius eum timete, qui potest corpus et animam perdere in gehennam, quae est mors animae aeterna. Manum enim Omnipotentis nullus potest effugere, neque vivus, neque defunctus. Unde in Ecclesiaste : Deum time, et mandata ejus observa : hoc, id est ad hoc, est omnis homo. Nullum siquidem summe pius perdit; sed perdere dicitur quando non salvat , sicut induravit cor Pharaonis, id est non emollivit , sed indurari permisit. Ut autem dicit Gregorius, magna securitas est nihil timere praeter Deum, et stultus timori est quo plus timetur humana indignatio quam divina.
Nam, ut dicit Sapiens : Qui timet hominem, cito corruet; qui sperat in Domino , sublevabitur, Sed, proh dolor ! hodie a multis plus timetur offensa hominis quam Dei, et magis damnum corporis quam animae. Justum enim est ut timeamus non timenda, qui timere nolumus timenda. Unde Chrysostomus : « Quia enim quae oporte: non timemus, propter hoc quae non oportet formidamus. » Timore igitur mundi expulso, servite Domino timore gehennae, donec illum caritas foras mittat, permanente casto } timore, id est reverentia sine fine Deo exhibenda. Ut enim dicit idem Chrysostomus, in natura creavit Deus timere carnalia mala, ut per timorem carnalium magis timeamus spiritualia. Et sciendum quod multiplex est timor, scilicet : humanus, mundanus, naturalis, servilis, initialis, et filialis, sive castus. Duo primi sunt vitia, duo ultimi sunt virtutes, duo medii nec vitia, nec virtutes.
Humanus timor ille est quo quis a bono declinat ad malum, ut vitet corporale periculum; sicut Petrus qui, ne mortem incurreret, vitam negavit, immemor ejus quod audierat a Magistro : Nolite timere eos qui corpus occidunt, animam autem non possunt occidere, Mundanus timor est ille quo quis a bono declinat ad malum, ut vitet temporale incommodum sive damnum; sicut Herodes qui, ne regnum perderet, innocentes occidit, illic trepidans timore ubi non erat timor, Naturalis timor est ille quo quilibet homo naturaliter horret pcenam, et timet nocumentum naturae ; sicut et ipse Christus, de quo legitur quod Jesus ccepit pavere et tcedere, contristari et mcestus esse. Servilis timor est ille quo quis timet peccare propter gehennam et non amore justitiae , sed formidine poenae cohibet manum, sed non animum, a peccato; et de tali timore legitur : Timor non est in caritate; sed perfecta caritas foras mittit timorem. Initialis timor est ille quo quis timet gehennam et cum hoc Dei offensam, ac declinat a malo partim amore PRINLE partis caput liii. justitiae et partim formidine poense; de hoc timore legitur : Initium sapientice timor Domini; intellectus bonus omnibus facientibus eum. Omnes isti timores sunt imperfecti, quia perfecta caritas foras mittit timorem. Sed filialis sive castus timor est ille quo quis amore boni et virtutum succensus pure timet ofFendere Deum, et ab eo separari, ac declinat a malo tantum amore justitiae. Iste timor est perfe. ctus et non expellitur per caritatem, imo augetur secundum augmentum caritatis; et de isto timore legitur : Timor Domini sanctus permanens in seculum seculL Prohibet ergo Dominus, ne timore humano vel mundano, et propter corporale perieulum, vel temporale commodum, de virtute ad vitium declinemus.
De timore servili, et filiali seu casto, specialiter sic dicit Augustinus : « Est timor servilis, et est timor eastus. Est timor,ne patiaris poenam; est alius timor, ne amittas justitiam. Timor ille ne patiaris poenam, servi est. Non est magnum timere paenam, sed magnum est amare justitiam. Eam Deus innocentiam probat, qua homo non metu poenae fit innocens, sed amore justitiae. Nam qui timore non peccat, quamvis non noceat cui vult nocere , sibi tamen plurimum nocet; et abstinens ab iniquo opere , sola tamen reus est voluntate. » Et iterum : « Inaniter putat victorem se esse peccati, qui timore poenae non peccat, quia etsi non impletur foris negotium malae cupiditatis, ipsa tamen mala cupiditas intus est hostis. Nam quantum in ipso est, mallet non esse justitiam punientem peccata.
Inimicus justitiae est qui poenae timore non peccat; amicus autem erit, si ex amore justitiae non peccaverit. Mandatum Dei si timore potius fit poenae quam amore justitiae, serviliter fit et non liberaliter, et ideo nec fit. Non enim bonus fructus est, qui non de caritate procedit. Nemo invitus facit bonum 9 etiamsi bonum est quod facit, quia nihil prodest spiritus timoris, ubi non est spiritus caritatis : » haec Augustinus. Unde et Chrysottomus : tt Qui in timore servit Deo, poenam quidem evadit, mercedem autem justitiae non habet, quia invitus fecit bonum, propter timorem. » Unde etiam dicit Horatius : Oderunt peccare boni virtutis amo\re; Oderunt peccare mali formidine [poenae. Unde et Seneca : a Non putes virtutem hoc effecturam, quod efl&cit nimia formido.
TIONE PrOVIDENTIjE DIVINjE. — Tertia ratio est ex consideratione divinae. Providentiae, quia Providentia Dei ordinatur vita et mors sanctorum, quia et irrationabilium animalium, ergo non est eis timendum : sive vivant, srve moriantur. Unde dicit : Nonne duo passeres asse veneunt, id est venduntur, quia veneo, venis habet sensum passivi sub voce activa; et tamen unus ex illis, quantumcunque sint parvi, pretii et valoris, non cadet super terram , et in laqueum, id est non morietur, sine Patre vestro, id est sine Dei Patris Providentia , in qua sunt omnia. Quasi dicat : Nolite timere mortem, quia mori non potestis sine nutu et voluntate Dei Patris , quod liquet in minoribus. Si enim passeres, qui parvi et viles sunt in avibus et minimi pretii, sine Dei voluntate vel permissione non possunt mori', quanto magis vos qui pluris estis , hoc est apuc^ Deum majoris dignitatis et pretii, quia rationales ac empti pretio magno t et redempti sanguine Christi, non moriemini sine ordinatione Dei ? Non est enim proportio valoris intum; et ita patet ratio secundum appretiabilitatem. Item, potest probari secundum aeternitatem, et est sensus, secundum Hieronymum, si peritura, sine Dei Providentia non pereunt, vos qui aeterni estis, timere non debetis quod absque Dei Providentia vivatis.
Ubi Chrysosto mus : « Si ergo passeres in voluntate Dei positi sunt, non in potestate hominis, quos Deus ad usum ho~ minum fecit ; quanto magis vos non estis in potestate hominum, sed in voluntate Dei, quos Deus ad suam gloriam fecit ? Si passer eventu nec moritur, nec cadit, propter hoc ipsum quia opus Dei est; quanto magis justus homo non est in eventu positus, quia imago Dei est, sed aut a Deo traditus , aut a Deo liberatus evadit? Si in passeribus nihil sine ratione agitur, quorum duorum pretium unus est assis ; quanto magis in vobis sine Deo nihil agitur, quorum pretium est sanguis meus. Si sic habentur passeres* quomodo habendi sunt filii ? Ideoque non debetis timere homines, quia non est in vobis illorum potestas, sed Dei. Non enim quando volunt impii tunc possunt nocere Sanctis; sed quando illis nocendi tempus concesserit, ut provideat Sanctis suis coronam. Quae est ergo sapientia illum non timere qui dat potestatem, sed illum timere qui accipit ? Si ergo non es traditus, sine causa times; et si traditus es, pariter sine causa times.
Deo enim liberante, homo tibi nocere non potest; Deo autem tradente , homo tibi parcere non potest, etsi vult. Nescitis quomodo Pilatus volebat dimittere Christum? Sed non potuit, quia Deus eum tradebal : » haec CkrysostOMUS. Unde dkit et Scneta : u Vir boaus, quidquid illi accidit, aequo animo sustinebit : scit enim id accidisse lege divina, qua universa procedunt. » — Mystice, secundum Hilarium, duo passeres, scilicet corpus et anima, minimo pretio venduntur, cum pro minima delectatione diabolo traduntur.
Quarta ratio est ex consideratione resurrectionis futurae, quae solum pertinet ad hominem ; quia Deus habet providentiam de minoribus, scilicet de capillis, qui sunt extrema pars, et de superfluo hominis, ut corpore in ;debito numero redeant, ergo non est timendum de aliis majoribus, si propter Deum morti tradantur. Unde dicit : Vcstri autem et capilli capitis omnes numerati sunt apud Deum , et in Dei praesentia; et redibunt, quantum sufficit ad ornatum corporis, in resurrectione futura, et longe magis corpus et partes corporis, etiamsi a bestiis comesta fuerint, quantum sufiicit ab debitam substantiam, in resurrectione redibunt. Quasi diceret : Mori de timueritis , quia in plenitudine resurgetis. Unde Glossa ; u Ut ne tota taceam massa cor~ poris, etiam minimae particulae, futurae resurrectioni servantur. Meditatio hujus resurrectionis multum facit ad tolerantiam martyrii, quia per resurrectionem redibunt in ekctis, non solum illa quae sunt de necessitate humanae naturae , sed etiam ea quae faciunt ad decorem, cujusmodi sunt capiili. Non ergo nostrorum corporum casum pertimescamus; sed omnem curam ia eum, apud quem nec capillus perit, projiciamus. » Secundum Hieronymum, non dixit SaJvator quod capilli omnes salvandi sunt, sed. numerati, ubi scientia numeri demonstratur, non ejusdem numeri conservatio; quod immensam Dei erga homines ostendit Providentiam et ineffabilem affectum significat, quia nihil nostrorum Deum lateat.
Non ergo actu computationis, sed facilitate cognitionis sunt a Deo omnia numerata, quia cum cognita sunt omnia, numerata sunt omnia. Bene etiam numerata dicuntur quae servat, quia illa quae volumus servare numeramus ; unde capilli numerati sunt, ut serventur ad resurrectionem gloriosam , sicut numeratur pecunia ut servetur. Mystice, secundum Remigium, Christus caput est, inde prodeunt capilli , scilicet omnes justi , qui pulchre numerati dicuntur , quia nomina Sanctorum scripta sunt in aslis. Et, secundum Cyrillum, caput hominis est inteilectus, capilli vero minutissimae cogitationes, quae patent Deo, et discutientur in judicio. Et bene per capillos intelliguntur cogitationes; sicut enim capilli capiti, sic cogitationes cordi adhaerent; et omnes istae numeratae sunt, ut bonae remunerentur et malae puniantur. Omnia etiam opera nostra, sive bona, sive mala, Deo numerabilia sunt et nota, ut ista remunerentur, illa puniantur. Deinde, concludendo, subjungit : Nolite ergo timere, scilicet mortem, quia multis passeribus meliores estis vos, scilicet quoad statum naturae, q -j.' a~ationales et perpetui ; quoad sta .
m gratiae, quia per adoptionem filii; quoad statum futurum , quia in gloria beatificandi ; et pluris ac majoris reputationis estis apud Deum, quia ad imaginem ejus facti, quod non competit creaturae irrationabili. 6 QujNTA Atione beatjE retributionis, Christo confitente eos qui ipsum confessi fuerunt. — Quinta ratio est ex consideratione beatae retributionis , quia omnis qui confitebitur me et fidem meam coram hominibus, scilicet malis, non timendo eos apud quos confessio Christi est odibilis, non est enim magnum confiteri coram bonis , confitebor et ego eum gloria et vita aeterna dignum coram Patre meo Rege summo, qui est in ccelis aeternae beatitudinis, ut approbet, ut recipiat, ut remuneret. Qui ergo Christum hic confitebitur, id est simul corde et opere fatebitur, non recusans mori pro eo et confessione nominis Christi, ac mandatis ejus usque ad mortem fideliter firmiterque persistens , confitebitur et Christus eum de divino judicio coram Patre suo pro eo attestans; ac ipso affectu remunerationem testimonii adjecit, dicens : Venite, benedicti Patris mei , percipite regnum. Non solum enim Martyres , sed et confessores Christum confitentur. Unde Anselmus : « Quem olim venerandi confessores, et doctrinis sacris, et operibus justis ccnfessi sunt coram hominibus, nunc confitetur eos coram Patre suo et sanctis Angelis ejus. Quanto autem melior est Deus homine, tanto melior confessio ejus confessione hominis. » 7 — Sexta ratio est ex consideratione futurae damnationis, quia qui coram hominibus, ubi debet prodesse confessio nominis mei, negaverit me, non audens me confiteri et veritatem Evangelii, negabo et cgo eum coram Patre meo, tanquam indignum consequi gloriam in ccelo.
Qui ergo hic Christum negaverit corde non credendo in eum , vel ore, quia non solum corde credere est necessarium ad salutem , sed etiam confiteri ore pro loco et tempore casu recurrente, vel opere ; quia qui praeceptis non obedit, etsi ore confitetur, factis tamen negat, hunc Christus negabit in tempore, scilicet extremae necessitatis, quando dicet : Discedite a me, maledicti, in ignem ceternum. Ubi Chrysostomus : a Omnem rem possibilem quantum ad naturam carnalem mandaverat, nunc et pocnam proponit et praemium, ut modo timore poenae, modo desiderio praemii, virtus animae adjuvetur. Sed prius dicit praemium , postea poenam , quia misericors Deus paratior est ad remunerandum, quam ad puniendum. n Igitur, ut ait Augustiuus, ama quae pollicetur omnipotens Deus, time quae minatur Omnipotens, et sic vilescit omnis mundus, sive promittens, sive terrens; qui mundus, secundum Augustinum , periculosior est blanditiis quam molestiis , et magis cavendus cum allicit se diligi, quam cum admonet, cogitque contemni. ORATIO Domine Jesu Christe, da mihi ut sic omnes cupiditates terrenas et delectationes vitiosas despiciam, quod nihil pro tuo nomine in terris pati timeam; sed tuum nomen et tua passio sic cordi meo semper inscribantur, ut palmam victricem contra omnia adversa et prospera anima mea habere mereatur, et sic te confitear corde, ore, et opere coram hominibus in terris, quod tu secundum promissum tuum confitearis me coram Patre tuo in ccelis, ubi te, tua pietate et misericordia, cum Sanctis et electis tuis percipere merear, gaudia, per te, bone Jesu, sic confltentibus repromissa. Amen. m
Notes
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