De quibusdam impedimentis perfectionis et sequelae Christi
The Fire of Divine Love
Christ came to cast the fire of the Holy Spirit upon the earth, kindling hearts through the mystery of His Passion.
And because the Lord Jesus loved us so deeply, and wants to be loved by us in the same way, He consequently adds, showing the intensity of the love He seeks: "I have come to cast fire upon the earth"—that is, the divine fire, the fervor of the Holy Spirit, and the love of God and neighbor—by my Incarnation; that is, I have come to cast it into people for the consuming of sins and the renewal of souls. And what do I want, if not that it be kindled—that is, that it burn and increase—through the medium of divine inspiration, human preaching, or secret meditation? For love deserves to be increased, so that, once increased, it may deserve to be perfected. Hence Gregory says: "Fire is indeed cast upon the earth when the earthly mind, inspired by the fervor of the Holy Spirit, is burned clean of its carnal desires." Once kindled by spiritual love, the mind laments the evil it has done. The earth burns when, with the conscience accusing itself, the sinner's heart is consumed in the sorrow of repentance. Hence Bede says: "By fire, He means the fervor of the Holy Spirit, which illuminates the secrets of the heart, provokes it with constant movements toward heavenly things, burns up the vices of carnal concupiscence like thorns and thistles, improves the golden vessels of the Lord's house by testing them, and consumes wood, hay, and stubble." And He who for this reason alone came forth from the bosom of the Father and came into the world, to kindle people from earthly desires to heavenly longings—what else do I want than that the radiance of this fire should illuminate all the corners of the world, and that this flame of devotion should always increase in the hearts of the faithful until the end of the age, and not be extinguished by any assault or breath of the unfaithful or of the waves? So says Bede. Hugo of Saint Victor also says: "Those are people of grace who are illuminated by the inspiration of the Holy Spirit, so that they recognize the good that must be done and are inflamed so that they love it." If, therefore, you cleanse yourself of vices, you will kindle in yourself the fire of divine love; if you have perfectly tasted the sweetness of divine love within you, you will not care for temporal sweetness. He adds the timing for sending this fire, because its mission won't be completed until he himself has suffered. So he says, 'I have a baptism to be baptized with,' which means, according to Bede, that he must first be drenched in the staining of his own blood, and in this way inflame the hearts of believers with the fire of the Spirit—which is to say, 'Before I send the Spirit, I will give myself to be crucified.' This is why it is said, 'The Spirit was not yet given, because Jesus had not yet been glorified through his resurrection and the victory of his Passion.' For the Passion of Christ, which he endured for us out of great love, is the greatest incentive to love. That is why he says he must first be baptized with a baptism, calling the shedding and staining of his own blood in his blessed Passion the 'baptism' from which the Church's baptism and other sacraments draw their power. As if he were saying: 'So that this fire may be kindled—by which all worldly things are despised by my followers—I must be drenched in the sprinkling of my own blood; so that, having been baptized in my own blood, I may baptize others in it, that I might kindle them all the more with love for me.' For there is nothing that so stirs and inflames us to love God as what he suffered for us, and how he washed us from our sins in his own blood. But as Ambrose says, 'So great is the Lord's condescension that he testifies he has within himself the desire to pour devotion into us, to bring our perfection to completion, and to hasten his Passion for our sake.' Hence it follows, 'And how I am constrained, or distressed, and saddened, until my baptism and the salvation of mankind is accomplished through my Passion'—that is, with what great desire I offer my prayer. —and for the Passion to be fulfilled for the salvation of the human race! It’s as if to say: "A great deal." Through this, then, we understand his great desire to complete our salvation through his Passion. That’s why he says elsewhere: "I have eagerly desired to eat this Passover with you," so that you might be united to me through love. As Ambrose says: "Although he had nothing in himself to grieve over, he was still troubled by our miseries, and at the time of his death he showed a sadness that he assumed not out of fear of his own death, but out of the delay of our redemption." The Lord came. But as Bede says, he declares how the earth is to burn after the Baptism of his Passion and after the coming of the spiritual fire, adding: "Do not think"—that is, don't imagine with a false judgment of reason—"that I have come to bring"—that is, to procure or confirm—"peace on earth," that is, the harmony of a perverse bond of carnal affliction. He didn't come to bring such peace, because it establishes war and makes a person an enemy of God; rather, he brought a sword—that is, the separation and cutting away of that which brings false peace and keeps a person from being joined to God.
The Five Impediments to Perfection
The Lord outlines five obstacles to following Him, including disordered love of family, carnal pleasure, lack of discernment, false security, and attachment to possessions.
I have come to set a son against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law; that is, according to the Gloss: "I have come to extinguish those private attachments of the flesh by which people love one another so much that they serve God less, or turn themselves away from God's service entirely." He is speaking here of a spiritual separation—that is, from an inordinate love of friends—not a physical one, when that separation is made without insult or offense to the Creator; and those who are a person's enemies, who have been worked upon in this way by others, or by faith, religion, and morals, are his own household members who, even before the separation, though they love in a worldly way, still hate in a spiritual way, as they hinder the course of the spiritual life. Then He shows the way in which He has come to separate a person from their friends, and He sets out five impediments to perfection and to following Christ. It begins with the first obstacle, which is an inordinate love of relatives, about which He says: 'Whoever loves father or mother, or son or daughter more than me'—which happens in many ways, such as when someone fails to come to the faith for their sake, or abandons the faith once received, or commits a mortal sin, or exposes themselves to the danger of their own state—'is not worthy of me,' that is, to have me as a guest in this world, as a witness in judgment, and as a rewarder in the kingdom. For according to Augustine, a sinner isn't even worthy of the bread they eat. It is as if the Lord were saying: 'I have come to separate a person from their father or friends, not because they shouldn't love their father or show devotion to their parents, but so they don't prioritize that paternal devotion over their own salvation, divine religion, and the worship of piety. Where honor or devotion to a father or mother cannot be maintained without offending God and risking one's own salvation, then hatred toward one's own is piety toward God, and it is a healthy thing to leave father and mother behind, because the Creator must be preferred to the creature.' For charity is ordered in such a way that a person must love God above all things, even above themselves; and therefore, for the sake of no friendship, however great, should one be delayed in pursuing what pertains to the honor of God. Whatever is loved must be loved under God and for the sake of God. Hence Jerome says: 'This order is necessary in every affection.' Love your father after God, love your mother, love your children; but if a necessity arises where the love of parents and children is compared to the love of God, and both cannot be kept, then even hatred toward one's own is piety toward God. Regarding this first obstacle to following Christ, note here a useful example. A certain man, held back by his love for his relatives, had been hindered from following the Lord. Wanting to find a remedy for this, he once invited them to a banquet, and in the middle of the meal, he asked one of them—whom he believed to be more faithful to him than the others—if he loved him enough to put his own little finger into the fire for his sake. But the man, fearing the pain, refused to do it and didn't show him the loyalty he had pretended to have. Then, having asked all the others in turn in the same way, he found the same thing in them. He then revealed his intention to them all and said that it was only out of love for them that he had been held back from following the Lord until now. But because he didn't find loyalty in them, he would no longer be held back; since they were unwilling to expose even the smallest member of their body to a temporary fire for his sake for even a moment, he himself would not be willing to expose his whole body and soul to eternal fire for them. Bidding them all farewell, he left them. Next, he adds a point about not loving your own body more than Christ; he then sets out the second obstacle, which is the love of carnal pleasure, saying: "Whoever does not take up his cross daily and follow me is not worthy of me," because he is worthy of neither my fellowship through grace, nor my comfort through intimate presence, nor my banquet through glory. For as Bernard says, divine consolation is delicate and is not given to those who admit an alien cross; but we accept the cross when we endure martyrdom for the faith of Christ, imitating the Passion of the Lord by the shedding of blood; or when we take up the burden of penance, repressing the desires of the flesh through its affliction; or when we suffer with our neighbor, considering his necessity to be our own compassion. For in the cross, all kinds of torments are signified. Hence, the cross is named from 'torment' [cruciatus], and anyone who is afflicted in any way is said to be 'crucified.' We must carry the cross daily and always, so that we may show our love for Christ and always teach ourselves to love Christ. Adversities are not to be feared, nor are prosperous and carnal desires to be pursued, so that the cross of Christ may be carried, which must necessarily be carried in this life. Hence Augustine says: 'The cross of the Lord is not only called that which was built by the fastening of wood at the time of the Passion, but also that which is fitted together by the virtues of all disciplines throughout the course of the whole life: for the entire life of a Christian, if he lives according to the Gospel, is a cross and martyrdom.' Where Chrysostom says: 'He takes up his cross who is prepared for every danger for the sake of God, even if it should be necessary to go as far as death, rather than abandon Christ.' Even if he escapes such things through the mercy of God, he is still tormented daily as far as his purpose is concerned. Therefore, even if he has suffered nothing of the sort, he will still receive the reward, for the will is rewarded before God, not the work, because the will proceeds from our own choice, whereas the work is completed by God through grace: so says Chrysostom. And because taking up the cross could be done with the wrong intention, it was added: 'and follows me'—not the world, by the path of greed; not the flesh, by the path of pleasure; not people, by the path of favor and the glory of vanity. For someone doesn't follow the Lord, even if they seem to carry the cross, if they don't do it for the praise of God and an eternal purpose, but instead imitate the Lord's Passion, afflict their flesh, or show sympathy to a neighbor for the sake of empty glory, temporal gain, or personal advantage, or to indulge someone else's fault; or even if they carry the cross under compulsion, like a wheel carrying hay. But because, as Chrysostom says, these commands he imposes seemed burdensome, he also points out their great benefit, saying: "Whoever finds his soul—that is, this present life, which is caused by the soul existing in the body—and seeks to save it by denying Christ and his name, or by falling away from his love, or by abandoning any work of justice, or even by following the desires of the flesh, or by putting other things before him in word or deed, rather than losing this present life for a time, will lose it eternally, because he will lose eternal life." Hence Remigius says: "Whoever desires this present life and light, and its delights and pleasures, to the end that he may always be able to find it, will lose that which he desires to keep, and prepares his soul for eternal damnation." "But whoever has lost his soul temporally—that is, this animal life—and is prepared to lose it to temporal death for my sake, by exposing it for Christ and putting all things after the love of Christ; for my sake, I say—that is, to be loved in the heart, confessed in the mouth, and imitated in deed, not for one's own sake as thieves do, or for human favor as the proud who boast in vanity, or for temporal reward as the greedy who pursue earthly things—will find it safe in the future: because he will find and receive eternal life in place of the transitory one." Hence Augustine says: "Whoever for God's sake has willingly despised this life, which now consists in the vivification of the body from a soul that is temporally mortal, will in the future receive the same life of the body—and not only of the soul—as eternal and immortal." Augustine thus used 'soul' in this place for 'present life,' because all our life is in the soul. For it is called 'soul' insofar as it animates or vivifies the body; 'spirit' while it breathes; 'mind' insofar as it remembers or thinks; 'animus' while it wills; 'reason' while it indicates what is right; 'sense' while it feels; 'memory' while it recalls; 'will' while it consents. These are diverse names for the soul, not because of a plurality of souls, but because of a multitude of effects. Hence Augustine says: "The soul is so named from the fact that it animates the body to live, that is, it vivifies it; the spirit is the soul itself, in respect to its spiritual nature, or in respect to the fact that it breathes in the body: it is called 'spirit' in relation to substance, and 'soul' in relation to vivification." The substance is the same, but the property is different. As Augustine says, one and the same spirit is called 'spirit' in relation to itself, but 'soul' in relation to the body. If the spirit, which is the substance of our soul, desires the things of the body, its entire good is lost in them; for the entire good of our soul's spirit lies in turning away from the flesh and withdrawing from the desires of concupiscence. In this way, it overcomes passions, is perfected in virtue, and is joined to the contemplation of higher things; it is purified and cleansed so that it may be subject to honesty and become a mirror of divine wisdom. Whoever, therefore, finds their soul—that is, the present life signified by the soul—and loves it inordinately by desiring to live carnally in it (whence they are called an 'animal man'), will lose it in the future. A thing is lost when it doesn't attain its proper end, just as medicine is lost when health isn't acquired through it. In the same way, the present life, which is ultimately ordered toward the attainment of eternal life, is rightly lost when eternal life isn't reached through it—which is what happens to the one who loves it inordinately. Conversely, whoever loses the present life for Christ's sake by neglecting it—for such a person is said to lose it not in truth, but only in the opinion of men—will find it by receiving the eternal in place of the transitory. A person should not, therefore, be drawn away from the good because of the sweetness of the present life, which is brief and transitory and ordered toward earning eternal life. For the end is better than the things that are for the end; indeed, those things that are for the end are not [the end itself]. Except for the sake of attaining the end, there is no care for these things, other than that the end be had; for this reason, one shouldn't be concerned with the present life, but with the attainment of eternal life. Hence Chrysostom says: 'It is better to die for a time and live forever, than to live for a time and die forever.' If He who could not die unless He willed it died for us, how much more should we die for Him—we who are mortal whether we want to be or not? If the Lord died for a servant without any reward, it is only just that the servant should die for the Lord, and do so with a reward. This is why Augustine says: "He had no reason to die, yet He died; you have a reason, so why do you refuse to die?" Deign to bear with a calm mind, for your own merit, what He deigned to bear to free you from eternal death. Regarding the second impediment mentioned above, consider this example for your edification. A certain monk, moved by devotion, was living an austere life. When his parents learned of this, they came to him and criticized him for it. He gave them an answer worth keeping in your heart and memory: "I have heard and read such great and wonderful things about eternal life that I do not care how much it costs me or what I must spend to gain it." What Matthew says about not loving father and the like more than Christ, Luke reports as 'hating,' saying: 'If anyone comes to me'—that is, wants to come by believing through faith or by taking up the state of perfection—'and does not hate his father, mother, wife, children, brothers, and sisters, and even his own soul'—that is, his animal nature and his animal or bodily life—'by despising it for God's sake, being prepared, if need be, to lay it down for the faith, and choosing to be killed rather than to sin against God and give in to his carnal desires, he cannot be my disciple.' This is a very serious matter, because He is the Truth and teaches the truth. It's not that we should hate the nature of our relatives, but rather those things by which they stand in our way on the journey of God and hinder us from approaching Christ through faith and love. No one should be held in hatred, even if they are evil. As Boethius says: 'Among the wise, there is absolutely no room for hatred, for only the most foolish would hate the good.' 'But to hate the wicked lacks reason; for if vice is indeed like a sickness of the soul, just as bodily weakness is, then since we judge those who are sick in body to be not at all worthy of hatred, but rather of pity, much more so should those whose minds are oppressed by a more atrocious wickedness—that is, every kind of languor—not be pursued, but pitied.' So says Boethius. This excludes carnal affection—that is, the disordered love of parents and relatives—and this is one impediment, also mentioned above according to Matthew, that stands in the way of following Christ and of those who wish to come to Him. Where Ambrose says: 'For if the Lord, for your sake, renounced His own mother, saying, "Who is my mother, or who are my brothers?" why would you wish to be preferred to your Lord?' But the Lord doesn't command us to ignore nature, nor to serve it; rather, He commands us to indulge nature in such a way that we honor its Creator, and don't let go of God because of our love for our parents. As Gregory says: "Whoever longs for eternal things must, in the cause of God they undertake, detach from father, wife, children, relatives, and even from themselves, so that they may know God all the more truly, the less they recognize anyone else in His cause." Neighbors are to be loved, and charity must be shown to all—both relatives and strangers—yet one must not be drawn away from the love of God by that same charity. All the faithful should sympathize with their neighbors through charity, yet they must not stray from the way of God through that compassion. The second obstacle, also mentioned above in relation to Matthew, is the love of carnal pleasure; this is touched upon by Luke when he adds: "And whoever does not carry their own cross and come after me, cannot be my disciple." For, as Chrysostom says, the perfect disciple of Christ is one who suffers all evils or is prepared to suffer them for Christ's sake. These two obstacles have already been discussed more broadly above; you also have a similar passage below, before the Transfiguration of the Lord, though it is not the same. The third obstacle is an unthinking lightness of mind, by which a person is hindered from persevering in the life they've taken up, because they thoughtlessly set out on a path they cannot finish. Therefore, for anyone setting out on the path of perfection, discernment is necessary so they can consider whether they have what is required for it—namely, the strength of soul to leave everything behind and endure hardships for God—so that they don't turn back from their commitment because of a lack of judgment. He shows this through the parable of the person who wants to build a tower—that is, to take up the evangelical perfection and the high standard of life by which we are Christ's disciples.✦ So, anyone who wants to be and to be called a disciple of Christ should first sit down and calculate—that is, thoughtfully consider whether they have the resources to finish; whether they can maintain the life of a disciple, have patience, endure labor, and at the same time build the tower of virtues, fight against enemies, and do everything else that follows.✦ Those who despise the honors, riches, and status of this world to leave everything behind and promise to live the life of the Apostles and the way of monks are beginning to build a great tower; but they must calculate before they set out on such a narrow, laborious path and begin such a great and difficult work. Because, according to Gregory, we ought to anticipate everything we do through the effort of consideration. By sitting down—that is, by becoming quiet and resting from their old life and the tumult of the world and their passions—they should calculate and carefully discern that their worldly possessions must be given away, their heart turned from cravings, and their soul prepared against the hardships of the world. They must also think about whether they have the spiritual resources of virtues and good works—for temporal resources are meant to be given away rather than gathered—whether they have, I say, what is needed to finish the work they intend; that is, whether they are able to maintain and keep humility, patience, obedience, and the perseverance that brings things to completion, without which this building cannot be finished. The costs are, in fact, what you owe to God, to yourself, and to your neighbor. So, as you build spiritually, consider whether you've lived soberly, devoutly, and justly, so that after you've laid the foundation—which consists in keeping the commandments—you don't find yourself unable to finish, turning away from your good purpose and failing in the building of good works, only to be mocked by your enemies. These are the evil spirits who are always lying in wait for our good works and rejoicing in our failures. Everyone who sees you fail will begin to mock you—whether it's people in this life, demons at the hour of death, or the Lord in judgment—and even the saints will laugh at you, saying, 'This man began to build, taking up the path of perfection, but he couldn't finish it by persevering in what he started.' But what good is it to him to have started, if he won't be saved? For it isn't the one who starts, but the one who perseveres, who will be saved. The fourth obstacle is the confidence of a foolish security, when someone relies on the safety of their own strength or merits, believing they can forcefully obtain the kingdom of heaven and be saved justly by their own merits; but because this is impossible, since no one can reach glory by their own merits unless the sentence of the strict Judge is tempered by mercy, it is necessary that, by sending ahead an embassy of tears and good works, they ask for what belongs to peace and pertains to the peace of the soul; for in his sight every person is imperfect and no one is just. He shows this through the parable of a king wanting to wage war against another king, who, when he cannot meet the one coming with twenty thousand with only ten thousand, seeks peace. If a king seeks peace from a king, it is much more fitting for us, who are weak, to have peace with God. Here, the king is understood to be anyone who wants to take up the state of perfection, because they must govern their actions and thoughts well, along with all their interior and exterior senses. They must wage war to seize the kingdom of heaven for themselves, because the kingdom of heaven suffers violence, and the violent take it by force. However, someone is said to be, as it were, waging war with God when they trust that they deserve to be saved by Him because of their own merits. They meet God as if with ten thousand, offering the works and observance of the ten commandments they have performed outwardly. Yet God, the heavenly King, demands a double observance from them: that of the commandments and of the counsels, because the first is not enough to acquire the state of perfection. Or, according to Gregory, God the King comes against the simple with what is like a double army, because He examines us—who are barely prepared in outward works alone—simultaneously regarding both our works and our thoughts; or because He will point out that He endured much more for us. Let us therefore send an embassy to Him to appease Him, by assenting to Him in the observance of the counsels, or by offering Him the gifts of tears, prayers, and good works. Just as careful planning is necessary to avoid the mockery of enemies, so it is necessary for obtaining the Judge's mercy. This is the same lesson as the one before; these words are meant to warn us not to overreach our own strength. The fifth obstacle is the love of temporal things, which greatly hinders the perfection and following of Christ. He therefore adds, drawing from these comparisons: “So likewise, whoever of you does not renounce all that he possesses cannot be my disciple,” because no one can serve God and the world at the same time. For this reason, as Prosper says, God wanted his followers to renounce everything so that, with worldly greed excluded, divine love might be increased and perfected in them. Hence Augustine says: “Learn not to love the world, so that you may learn to love God; pour out, so that you may be filled; turn away, so that you may be converted.” It is the love of temporal things, not their possession, that is criticized here. As Augustine also says, God does not condemn the riches by which we merit heaven, but the heart set upon them, which hoards them rather than spending them. Thus, we read that Abraham had many possessions, and yet he was perfect. The Lord did not say to him, “Leave everything,” but “Walk before me,” that is, by loving me perfectly, and thus be perfect. But because it is difficult to have riches in a chest through possession and not in the heart through love, the Lord therefore counsels the rich young man. He says: “If you wish to be perfect, go and sell all that you have, and give to the poor; and follow me.” By this conclusion, according to the Gloss, it is shown that building a tower or making peace with a stronger power is nothing other than being a disciple of Christ; preparing the expenses and sending an embassy is nothing other than renouncing everything. And therefore he infers from the aforementioned comparisons that, just as he who does not calculate the expenses cannot build, nor can he who does not send an embassy safely encounter the enemy, so everyone of you who does not renounce all that he possesses cannot be my disciple.
The True Meaning of Renunciation
Renunciation involves a total detachment from worldly goods, carnal ties, and self-will, distinguishing between the general duty of the faithful and the perfect life of the disciple.
These aren't just temporal goods; they include the love of our neighbors and our own soul. We must place all of these below God so that we can renounce temporal things, the carnal attachments of our relatives, and our own animal nature, in order that we might, if necessary, lay down even our own soul—that is, this present life—for the sake of God and our neighbor. This is why it says 'All,' to imply that our renunciation must be complete—regarding our possessions, our people, and ourselves, just as it was said to Abraham: 'Go from your land,' and so on. Someone once said: 'Christ, I have freely received your people, your gifts, and yourself from you; therefore, I now rightly offer my people, my own, and myself to you.' This statement to Abraham can be interpreted for the religious person to whom God speaks, saying: 'Go from your land,' through the vow of poverty. Just as mud and dust clinging to one's feet tire and hinder those who are walking, so does earthly greed hinder those who wish to follow the Lord. And 'from your kindred' refers to the vow of chastity, for in 'kindred' we touch upon carnal nature, which greatly hinders chastity. And 'from your father's house' refers to the vow of obedience, for a monk ought to live the religious life without father, without mother, and without genealogy. These three things were signified by the gifts of the Magi: gold represents the vow of poverty, myrrh the vow of chastity, and incense the vow of devout obedience and humility. And 'come into the land that I will show you': spiritually, I will not give it, because as long as we are in this life, the land of Paradise is not given, but only shown. Note that, according to Bede, there is a difference between renouncing all things and leaving all things behind. It is the way of the few—the perfect—to leave all things behind, which means to put aside all temporal things and the cares of the world, and to yearn only for eternal things. It's the duty of all the faithful to renounce all things; that is, to manage earthly affairs and hold onto the things of this world in such a way that they aren't held by the world, but with their whole heart reach toward heavenly things. Therefore, it's fitting for all who make lawful use of worldly things to renounce them, but it's the mark of the perfect—like the Apostles and those who follow them—to leave everything behind. A person renounces all things if, even while possessing some, they don't fear to lose everything for the sake of Christ's name, should it become necessary. For the Apostles themselves had whatever clothes and footwear they possessed, yet they had already renounced them; because if it were necessary, they didn't fear to lose them along with their very lives. Having food and clothing, therefore, let us be content with these; for this, as Bernard says, is evangelical perfection.✦ With this in mind, consider that there are two ways to be a disciple of Christ. The first is a matter of necessity—in the early Church, everyone called a Christian was considered a disciple. The second is a matter of supererogation, where someone follows Christ by living out the evangelical counsels. For the first type of discipleship, you must renounce all things in your heart, so that you aren't so attached to temporal goods that you prioritize them over eternal things, or let a love for temporal things lead you into the disordered state of loving the creature more than the Creator. For the second type of discipleship, you must leave all things behind, not just in your heart but in actual practice, just as the Apostles abandoned everything through voluntary poverty. Therefore, not everyone is required to leave everything behind in actual practice, unless they are among the perfect who are bound by a vow of poverty. Everyone, however, is bound to renounce all things in their heart, so that they aren't more attached to these things than to God. Secondly, parents, relatives, and worldly friends must be left behind, because otherwise, no one can be a disciple of Christ. Regarding the first type of discipleship, this means you must not love such relatives and friends except in relation to the honor of God; therefore, if they urge you toward something that goes against the divine honor, you must hate and leave them behind. But regarding the second type of discipleship, they must be left behind in reality, in terms of all worldly association, even in lawful matters, except insofar as it contributes to the honor of God. Third, one must abandon one's own body and physical life—which the Lord refers to as "soul" in one sense when He says, "And even his own soul." As mentioned above, "soul" is used here to mean our animal life, insofar as the soul gives life to the body and finds pleasure in it. According to Augustine, the soul must be hated in two ways: first, so that a person doesn't fear death for Christ's sake, that they may live with Christ forever; second, so that they reject the pleasures of this life, that they may happily find true joy in the kingdom of God. Both are necessary if we wish to be disciples of Christ, regarding both aspects of discipleship. For the first level of discipleship, it's necessary that if a person is questioned and tested regarding the faith, they don't fear to die for Christ, at least in the readiness of their heart, and that they in no way consent to sin through physical pleasures. For the second level of discipleship, however, it's necessary that a person offer themselves to death even when not explicitly tested, whenever the faith is at stake. Furthermore, regarding this second level, it's fitting that a person not only remains unbroken by carnal pleasure, but also that they don't nourish the body for the sake of indulgence, but only for the necessity of nature. They should do this not for their own sake, but for the honor of God, so that they may serve God more readily; they should imagine as if God were seated in their mind, seeking the necessities of the body only as one would for a servant. So, whatever a person takes in the way of food or... drink, they should intend by this not only to provide for their own necessity, but primarily to serve God and to draw near to Him for the sake of sustaining their own servant. The same should be understood regarding any physical convenience.
The Vows of the Disciple
The final abandonment of self-will is the culmination of the religious life, summarized in the vows of poverty, chastity, and obedience, followed by a prayer for grace.
Fourth, one must abandon their own soul, taking this to mean the nobler power of the soul, such as... It is the will; in this context, to abandon the soul is nothing other than to abandon your own will and conform it to the divine will. This happens in two ways, corresponding to the two levels of discipleship: first, regarding the divine commandments, which a person must not in any way oppose, and this is necessary for the first level of discipleship; second, regarding any divine pleasure, to which a person conforms their will in every way they know and are able, so that the mind, forgetting itself and all external things, transforms itself entirely into the divine will, according to that word of the Lord: 'Whoever wants to come after me, let them deny themselves.' Where Basil says that the denial of self is a total forgetting of self and a withdrawal from one's own wills; and in this way, it is fitting for the second level of discipleship to abandon one's own soul. And note that all these things mentioned above, which must be abandoned for Christ's sake, are included in the profession of religious, both in this way and in other ways than those mentioned above. For the abandonment of external things, and even of relatives and friends, is included in the vow of voluntary poverty; the abandonment of carnal life and bodily pleasure is understood in the vow of chastity; the abandonment of one's own will is understood in the vow of obedience. PRAYER: Lord Jesus Christ, splendor of the Father's glory, send into me the fire and fervor of the Holy Spirit, so that the love of God and neighbor may be kindled, increased, and perfected in me. Give me the grace to abandon entirely the affection for carnal kinship and the love of bodily pleasure, to love you above all things, to have consideration and discretion in all my actions, and never to trust in the security of my own strengths or merits; but to send always to you the embassy of tears and good works, and to seek and receive peace from you. Give me also the grace to renounce all things in affection, and to abandon all things in effect, so that I may be your true disciple. May I love.
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Et quia Dominus Jesus valde nos dilexit, et ita etiam diligi vult a nobis, ideo vehementiam amoris quem expetitostendens, consequenter subjungit, dicens : Jgnem, scilicet divinum, id est fervorem Spiritus Sancti, ac caritatem Dei et proximi, veni per Incarnationem mittere in terram % id est in homines ad consumptionem peccatorum, et innovationem animarum ; et quid vo/o , nisi ut , mediante surHatorio divinae inspirationis, vel humanae praedicationis, vel secretae meditationis, accendatur, id est ardeat et augmentetur, quia caritas meretur augeri, ut aucta mereatur perfici ? Unde Gregorius : « Ignis quippe in terram mittitur, cum per ardorem Spiritus Sancti afflata terrena mens a carnalibus desideriis suis ■concrematur. Succensa autem a spirituali amore malum quod fecit plangit, et sic ardet terra, quando accusante se conscientia, cor peccatoris in dolore poenitentiae concrematur. » Unde Beda : <t Ignem quippe dicit Spiritus Sancti fervorem, qui secreta cordis illuminans continuis motibus ad superna provocat, vitia concupiscentiae carnalis quasi spinas tribulosque comburit, aurea Dominicae domus vasa probando meliorat, et lignum, fenum, stipulamque consumit. Et qui ob hoc solum de sinu Patris exivi, et veni in mundum, ut homines a terrenis cupiditatibus ad coelestia desideria succendam, quid volo aliud quam ut hujus incendii jubar cunctas mundi plagas illustret , hujus flamma devotionis , usque in finem seculi , fidelium semper augescat in corde, neque ullo infidelium, vel fluctuum, exstinguatur incursu vel flatu ? » haec Beda. Unde etiam Hugo de Sancto- Victore : cc Homines gratiee sunt hi qui per aspirationem Spiritus Sancti sunt illuminati, ut bonum quod faciendum est agnoscant, et inflammati ut diligant : » haec Hugo. Si ergo te a vitiis purgaveris, accendes in te ignem divini amoris; si dulcedinem divini amoris in te~ perfecte gustaveris, de dulcedine temporali non curabis.
Et subdit tempus mis* sionis istius ignis, quia non perficietur ejus missio donec ipse passus fuerit. Unde dicit : Baptismo autem habeo prius bapti\ari, id est, secundum Bedam, sanguinis proprii tinctione prius habeo perfundi, et sic corda credentium Spiritus igne inilammare,quod est dicere : Antequam mittam Spiritum, dabo me crucifi^gendum. Unde dicitur : Nondum £rat Spiritus datus , quia Jesus nondum fuerat per resurrectionem et Passionis victoriam glorificatus. Quia enim Passio Christi, quam ex magna caritate pro nobis sustinuit, est maximum caritatis incentivum, ideo dicit se prius Baptismo baptizandum, Baptismum hic appellans effusionem et tincturam sui sanguinis in sua Passione benedicta, ex quo Baptismus et alia sacramenta Ecclesiae habent efficaciam. Quasi dicat : Ut ignis iste accendatur, quo a meis omnia terrena despiciantur, respersione proprii sanguinis perfundi habeo; ut baptizatus in sanguine meo alios baptizem in eo, ut eos magis in meum accendam amorem. Nihil enim est quod ita excitet, et accendat nos ad diligendum Deum, sicut quod passus est pro nobis, et in sanguine suo lavit nos a peccatis nostris. Ut autem dicit Ambrosius : « Tanta est Domini dignatio, ut infundendae nobis devotionis, et consummandae perfectionis in nobis, et maturandae pro nobis Passionis studium sibi inesse testetur. » Unde sequitur : Et quomodo coarctor, vel angor, et contristor, usque dum perficiatur per Passionem meus Baptismus et hominum salus, id est quanto desiderio affecto orationem meam.
et Passionem pro salute generis humani consummari ! Quasi diceret : Multum. Per hoc ergo intelligitur magnum desiderium ejus perficiendi nostram salutem per suam Passionem. Unde alibi : Desiderio desideravi hoc Pascha manducare vobiscum , ut mihi uniremini per diiectionem. Unde idem Ambrosius : « Cum enim in se nihii habuit quod doieret, nostris tamen angebatur aerumnis, et tempore mortis mcestitiam praetendebat, quam non ex metu mortis suaj, sed ex mora nostrae redemptionis assumpserat. » 2 DOiUNUS Tterb venit. — Ut autem dicit Beda, quomodo post Baptisma suae Passionis, post ignis spiritualis adventum, terra sit arsura, declarat, subdens : Nolite arbitrari, id est falso judicio rationis opinari, quia veni mittere, id est procurare, vel confirmare, pacem in terra, id est concordiam pravae colligationis suae carnalis arflictionis. Non venipacem scilicet talem mittere, quia guerram constituit et hominem inimicum Dei facit ; sed gladium, id est separationem et praecisionem ejus quae pacem inducit et hominem Deo conjungit.
Veni separare filium adversus patrem suum, et filiam adversus matrem suam , et nurum adversus socrum suam, id est, secundum Glossam : « Veni privatos carnis affectus exstinguere, quibus ita invicem diligunt ut Deo minus serviant, vel penitus a Dei servitio se avertant. Unde loquitur hic de separatione spirituali , scilicet ab amore amicorum inordinato, non de corporali quando est sine contumelia Creatoris et offensa ; et inimici hominis, qui scilicet sic operatus est ab aliis, vel fide, vel religione, et moribus sunt domestici ejus, qui etiam ante separationem, etsi carnaliter diligunt, tamen spiritualiter odiunt, dum cursum vitae spiritualis impediunt. » Deinde ostendit modum quo venit separare hominem ab amicis, et ponit quinque impedimenta perfectionis et sequelas Christi.
Incipit a primo impedimento, quod est inordinatus amor propinquorum, de quo sic ait : Qui amat patrem, aut matrem vel filium, aut filiam plus quam me, quod fit multiplictter, cum propter eos ad fidem non venit, vel acceptam dimittit, vel mortale committit, vel status sui periculo se exponit, non est medignus, me scilicet in mundo habere hospitem, in judicio testem, in regno remuneratorem. Secundum enim Augustinum, peccator etiam non est dignus pane quo vescitur. Quasi diceret Dominus : Sic veni separare hominem a patre vel amicis, non quin patrem diligat, et in parentes pietatem servet; sed ne paternam pietatem suae saluti, divinac religioni, ac pietatis cultui anteponat, et ubi patri vel matri non potest servari honor aut pietas sine offensa Dei et jactura propriae salutis, tunc odium in suos pietas est in Deum, et salubriter relinquuntur pater et mater, quia praeferendus est creaturae Creator. Caritas enim est sic ordinata, quod homo debet Deum diligere super omnia , etiam super seipsum ; et ideo pro nullius quantacunque amicitia debet retardari, quin prosequatur ea quae pertinent ad honorem Dei. Sub Deo et propter Deum quidquid amatur est amandum. Unde Hieronymus : « Hic ordo in omni affectu necessarius est. Ama post Deum patrem, ama matrem, ama filios ; si autem necessitas venit ut amor parentum ac filiorum amori Dei comparetur, et non possit uterque servari, etiam odium in suos, pietas in Deum est. » Circa hoc primum impedimentum sequendi Christum, nota hic utile exemplum.
Cum enim quidam amore propinquorum detentus, per hoc a sequela Domini esset impeditus, quadam vice volens apponere remedium, convocavit eos ad convivium, et inter epulas rogavit unum ex illis quem magis sibi fidelem esse credebat prae ceteris, ut si eum diligeret, digitum suum minimum pro eo in ignem mitteret; sed ille posnam timens hoc facere renuit» nec fidem quam simulaverat ei exhibuit. Et deinde, ceteris omnibus per ordinem similiter requisitis, idem quod in primo etiam reperit in eis. Tunc propositum suum aperiens omnibus dixit, quod ob solum amorem eorum hactenus a sequela Domini retardatus esset; sed quia fidem in eis non invenit, amplius retardari nollet, et quia ipsi minimum membrum corporis noluerunt pro eo ad horam exponere igni transitorio, nec ipse totum corpus * et animam pro eis exponere vellet igni perpetuo ; et valedicens omnibus illis, recessit ab eis.
Deinde subjungit, de non diligendo corpore proprio plus quam Ghristum; et ponit secundum impedimentum , quod est amor carnalis voluptatis, dicens : Et qui non accipit crucem suam, quotidie, et sequitur me, non est me dignus , quia nec meo consortio per gratiam, nec meo solatio per familiarem praesentiam , nec meo convivio per gloriam. Ut enim dicit Bernardus, delicata est divina consolatio, et non datur admittentibus alienam ; crucem autem accipimus, cum propter fidem Christi martyrium sustinemus, Passionem Domini per sanguinis effusionem imitando ; aut cum poenitentiae onus assumimus , concupiscentias carnis per ejus afflictionem reprimendo ; aut cum proximo compatimur, necessitatem illius nostram compassionem putando. In cruce enim omnia tormentorum genera designantur. Unde crux a cruciatu dicitur, et cruciari dicitur qui quolibet modo affligitur; etquotidie ac semper crucem portare debemus, ut amorem Christi ostendamus , ' et semper nos Christum amare doceamus. Non sunt adversa timenda, non prospera et carnalia desideria sectanda, ut crux Christi feratur quae necessario in hac vita est ferenda. Unde Augustinus : « Cruxo Domini non tantum illa dicitur, quae tempore Passionis ligni affixione construitur; sed et illa quae totius vitae curriculo cunctarum disciplinarum virtutibus coaptatur : tota enim vita christiani hominis, si secundum Evangelium vivat , crux atque martyrium est. » Ubi Chrysostomus : « Crucem suam tollit, qui paratus est ad omne periculiim propter Deum ; etsi necesse fuerit usque ad mortem , magis quam relinquere Christum. Ille talia etsi misericordia Dei evadit, tamen quantum ad prof>ositum suum quotidie cruciatur ; ideo etsi nihil tale passus fuerit, tamen mercedem accipiet : voluntas enim apud Deum remuneratur, non opus, quia voluntas ex arbitrio nostro procedit ; opus autem Dei per gratiam consummatur : » haec Chrysostomus.
Et quia crucis acceptio posset fieri sinistra intentione, ideo additum est, et sequitur me, non mundum , per viam cupiditatis; non carnem, per viam voluptatis; non homines, per favorem et gloriam vanitatis. Dominum enim non sequitur, licet crucem ferre videatur, qui non propter Dei laudem et aeternam intentionem ; sed propter inanem gloriam et temporale lucrum, aut commodum, imitatur Domini Passionem, seu affligitcarnem , seu proximo carnaliter compatitur, ut culpae ejus faveat; vel etiam qui in angaria, ut rota fenum, crucem portat.
Quia vero,ut dicit Chrysostomus, praecepta haec quae injungit, onerosa videbantur, ponit et utilitatem eorum maximam, dicens: Qui invenit animam suam, scilicet hanc praesentem vitam, quae causatur ab anima existente in corpore, et quaerit eam salvam facere, scilicet potius Christum et nomen ejus negando, vel ab amore ejus cadendo, vel quodcunque opus justitiae deserendo, vel etiam carnis desideria sectando, vel alias verbo, aut opere postponendo, quam vitam praesentem temporaliter amittendo, perdet eam aeternaliter, quia perdet vitam aeternam. Unde Remigius : « Qui hanc praesentem vitam et lucem, ac ejus delectationes et voluptates ad hoc desiderat, ut semper invenire possit, istam quam servare cupit perdet, et animam suam aeternae damnationi praeparat. » Sed et qui perdiderit, temporaliter, animam suam, id est vitam hanc animalem, et paratus est perdere eam ad mortem temporalem; propter me, eam pro Christo exponendo, et omnia Christi amore postponendo; propter me, inquam, scilicet diligendum in corde, confitendum in ore, imitandum in opere, non propter se, ut latrones ; vel propter favorem humanum, ut superbi vane gloriantes; non propter temporalem mercedem, ut cupidi terrena sectantes, inveniet eam in futuro salvam : quia inveniet et accipiet pro transitoria aeternam. Unde Augustinus « Quisquis propter Deum hanc vitam, quae nunc corporis vivificatio ne ex anima temporaliter mortali constat, libenter despexerit; 'in futuro eamdem corporis, non solum animae, vitam aeternam et immortalem recipiet : » haec Augustinus, Animam ergo in hoc loco pro vita praesenti posuit, quia omnis vita nostra in anima est. Anima quippe dicitur, in quantum corpus animat, sive vivificat; spiritus, dum spirat; mens, in quantum recordatur seu memi nit; animus, dum vult; ratio, dum rectum indicat; sensus, dum sentit; memoria, dum recordatur; voluntas, dum consentit. Haec nomina diversa sunt animae, nec propter animae pluralitatem , sed propter effectuum multitudinem. Unde Augustinus « Anima ex eo dicta est, quod animet corpus ad vivendum, hoc est vivificet ; spiritus est ipsa anima, pro spirituali natura, vel pro eo quod spiret in corpore : spiritus ad substantiam dicitur, anima ad vivificationem. Eadem est substantia, sed proprietas diversa.
Nam unus et idem spiritus, ad seipsum dicitur spiritus , ad corpus anima : » haec Augustinus. Spiritus ergo, qui est substantia nostraa animae, si desiderat ea quae sunt corporis, in his perditur totum bonum ejus, quia totum bonum spiritus nostrae animae est in avertendo se a carne et abstrahendo se a desideriis concupiscentiae : sic enim vincit passiones, et virtute perficitur, et contemplationi conjungitur superiorum; et depuratur et mundatur, ut sit honestati subjectum et divinae sapientiae speculum. Qui ergo animam, id est vitam praesentem in anima designatam, invenit, et amat inordinate in ea carnaliter vivere cupiendo , unde et dicitur animalis homo, perdet eam in futuro. Res enim perditur quae finem debitum non consequitur, sicut medicina perditur, cum per eam sanitas non acquiritur ; et eodem modo vita praesens , quae finaliter ad consecutionem vitae aeternae ordinatur, recte perditur, quando per ipsam ad aeternam vitam non pervenitur, quod illi contingit qui inordinate ipsam diligit. Et e contrario, qui perdiderit vitam praesentem propter Christum negligendo , talis enim dicitur perdere non secundum veritatem, sed tantum secundum hominum opinionem ; inveniet eam, accipiendo pro transitoria aeternam. Non debet ergo homo trahi a bono, propter dulcedinem praesentis vitae, quae est brevis et transitoria, et ad merendum aeternam vitam ordinata : finis enim melior est his quae sunt ad finem, imo ea quaesunt ad finem, non sunt, FRIMjE partis gaput liv. nisi propter finis assecutionem, ideo de ipsis non curatur, nisi quod finis habeatur ; propter quod non est curandum de vita praesenti , sed de assecutione vitae aeternae. Unde Chrysostomus : « Melius est pro tempore mori et in perpetuum vivere, quam ^ro tempore vivere et in perpetuum mori.
Si ille pro nobis mortuus est, qui mori non poterat, nisi voluisset, quanto magis nos pro eo mori debemus , qui etsi nolumus, mortales tamen sumus ? Si Dominus pro servo mortuus est, et hoc sine praemio, justius est ut servus pro Domino moriatur, et hoc cum praemio! » Unde et Augustinus : « Non habebat ille quare moreretur, et mortuus est ; tu habes, et quare mori dedignaris? Dignare aequo animo pati per meritum tuum, quod ille pati dignatus est, ut te a sempiterna morte liberaret. » Circa praedictum secundum impedimentum, nota hic pro aedificatione exemplum. Nam cum quidam monachus devotione motus vitam austeram duceret, et parentes sui, hoc cognito, ad eum venientes ipsum super hoc arguerent, tale eis dedit responsum, cordi et memoriae commendandum : Tanta et talia audivi, et legi de vita aeterna, quod non curo quantum mihi constet et quid expendam pro ea.
Quod autem dicit Matthaeus de non amare patrem, et hujusmodi, plus quam Christum, hoc refert Lucas de odire, dicens : Si quis venit ad me, id est vult venire per fidem credendo vel statum perfectionis assumendo, et non odit patrem suum, et matrem, et uxorem, et filios, et fratres, et sorores, adhuc autem et animam suam, id est animalitatem , et vitam animalem seu corporalem , eam contemnendo propter Deum, paratus eam, si opus fuerit, pro fide exponere, et eligens occidi potius quam in Deum peccare, ejusque acquiescendo desideriis carnalibus, non potest meus esse discipulus, quod valde damnosum est, quia ipse est Veritas et vera docet. Non quod propinquorum naturam odiamus, sed ea quibus nobis in itinere Dei obsistunt et nos impediunt, ne ad Christum fide et caritate accedamus. Nullus enim odio est habendus, etiamsi sit malus. Unde BoetiuS : « Apud sapientes nulius prorsus odio locus relinquitur, nani bonos quos nisi stultissimus oderit,. malos vero odisse, ratione caret : nam si uti corporum languor, ita vitiositas quidem est quasi morbus animorum, cum aegros corpore minime dignos odio, sed potius miseratione judicemus, multo magis non insequendi , sed miserendi sunt , quorum mentes omni languore atrocior urget improbitas : » haec Boetius. Unde excluditur hic affectio carnaiis, scilicet amor inordinatus parentum et conjunctorum, et hoc est unum impedimentum supra secundum Matthaeum etiam dictum, quod obest sequelae Christi et volentibus venire ad ipsum. Ubi Ambrosius : « Etenim si propter te Dominus suae renuntiavit matri r dicens : Qua* est mater mea, aut qui fratres mei, cur tu Domino tuo cupias anteferri? Sed neque ignorare naturam, neque servire naturae Dominus jubet; sed ita indulgere naturae, ut venerari auctorem, nec a Deo parentum amore desistas.
» Unde Gregorius : « Quisquis jam aeterna concupiscit, in ea quam aggreditur causa Dei , extra patrem , extra uxorem, extra filios, extra cognatos , extra semetipsum fieri debet, ut eo verius cognoscat Deum, quo in ejus causa neminem recognoscit. Amandi ergosunt proximi, impendenda caritas omnibus et propinquis et extraneis; nec tamen Sro eadem caritate a Dei amore ectendum. Fideles quique compatiantur proximis per caritatem, ct tamen dc via Dei non exorbitent per compassionem. » Secundum impcdimentum , etiam juxta Matthaeum supra positum, est amor carnalis yoluptatis , et hoc tangitur a Luca, cum subditur : Et qui non bajuiat crucem suam et venit post me, non potest meus esse discipulus. Nam, ut ait Chrysostomus, perfectus Christi discipulus est qui omnia mala patitur aut pati paratus est propter Christum. De his duobus impejdimentis jam supra dictum est latius, simile etiam habes infra ante Domini transfigurationem, sed non est idem.
Tertium impedimentum est inconsiderata levitas mentis , qua quis impeditur a perseverantia vitae assumptae, dum inconsiderate aggreditur viam quam non potest perficere. Unde huic qui aggreditur viam perfectionis necessaria est discretio, ut consideret si habeat illud quod ad hoc requiritur, quod est fortitudo animi ad relinquendum omnia et sustinendum adversa pro Deo : ne propter indiscretionem resiliat ab incepto. Et hoc ostendit per similitudinem de volente aedificare turrim, id est aggredi perfectionem Evangelicam et vitae sublimitatem, per quam Christi sumus discipuli. Qui ergo Christi discipulus esse et dici desiderat, sedeat prius et computet, id est deliberans consideret si habeat sumptus requisitos ad perficiendum; si discipulorum vitam tenere, patientiam habere, laborem sustinere, et simul cum eis turrim virtutum aedificare, contra hostes pugnare et cetera quae sequuntur agere valeat. Magnam etenim turrim aedificare ncipit, qui hujus mundi honores, divitias et dignitates contemnens, omnia relinquit, et Apostolorum vitam ac monachorum conversationem promittit; sed iste prius computare debet quam arctam et laboriosam viam aggrediatur, et quam magnum et difficile opus agere incipiat. Quia, secundum Gregorium, omne quod agimus , praevenire per studium considerationis debemus. Sedens igitur, id est a vita veteri et a tumultibus mundi et passionum quietatus et quiescens , computet et diligenter discernat erogandam esse substantiam temporaiem, et cor a cupiditatibus avertendum, et animam contra seculi adversa praeparandam. Debet etiam cogitare si habeat sumptus spirituales virtutum et bonorum operum, sumptusenim temporales potius spargendi sunt, antequam congregandi ; si habeat, inquam, ad perficiendum opus intentum , id est si humilitatem, patientiam, obedientiam, et perseverantiam quae consummat, tenere et custodire valeat, sine quibus hoc aedificium perfici non potest.
Sumptus quidem sunt ea quae debes Deo t tibi, proximo. /Edificans ergo spiritualiter, considera si sobrie, et pie et juste vixeris ; ne posteaquam posuerit fundamentum, quod consistit in observantia mandatorum, et non potuerit perficere, a bono proposito declinando, et in aedificio bonae operationis deficiendo , irrisionem patiatur, ab inimicis scilicet malignis spiritibus, nostris bonis operibus seraper insidiantibus, et ex nostris defectibus gratulantibus; et omnes qui viderint eum deficere, incipiant illudere ei, aut homines in vita, aut daemones in morte, aut Dominus in judicio, et etiam Sancti qui super eum ridebunt , dicentes : Quia hic homo coepit azdificare, iter perfectionis assumendo, et non potuit consummare, in incepto perseverando. Sed quid ei coepisse prodest, si salvus non erit? Non enim qui coeperit; sed qui perseveraverit , hic salvus erit.
Quartum impedimentum est confidentia stultae securitatis, dum quis confidit in securitate suarum virium vel meritorum, quibus violenter credit coeleste regnum obtinere, et ex meritis salvari juste; sed quia non potest, cum nullus meritis suis ad gloriam pertingere possit, nisi severi Judicis sententia temperetur per misericordiam , necesse est ut praemittens legationem iacrymarum et operum bonorum, roget ea quce pacis sunt et ad pacem animae pertinent; in conspectu enim ejus omnis homo imperfectus est et nullus justus. Et hoc ostendit per similitudinem de rege volente committere bellum adversus alium re#em,qui, cum non possit cum decem millibus occurrere venienti cum viginti millibus, quaerit pacem. Si rex a rege pacem quaerit, multo magis nos infirmos cum Deo pacem habere congruit. Hic quippe accipitur rex, quicunque vult aggredi statum perfectionis, quia debet bene regere operationes et cogitationes suas omnesque sensus suos interiores et exteriores ; et habet committere bellum ad rapiendum sibi coeleste regnum, quia regnum ccelorum vim patitur, et violenti rapiunt illud. Aliquis autem dicitur quasi committere bellum cum Deo, quando confidit se ex meritis debere ab eo salvari. Sed quasi cum decem millibus Deo occurrit, qui offert opera et observantiam decem mandatorum quae exterius gessit, Deus vero Rex coelestis duplicem observantiam exigit ab eo, scilicet : mandatorum et consiliorum, quia prima non sufficit ad perfectionis statum acquirendum. Vel, secundum Gregorium, Deus Rex quasi cum duplo exercitu contra simplum venit, quia nos, vix in solo opere praeparatos, simul de opere et cogitatione discutit; vel quia multo plura se pro nobis sustinuisse allegabit. Mittamus ergo ad eum nobis placandum legationem y assentiendo ei in observantia consiliorum; vel offerendo ei munera lacrymarum , orationum , et bonorum operum.
Sicut ergo praemeditatio est necessaria ad cavendam inimicorum irrisionem, ita est necessaria ad impetrandam Judicis misericordiam. Unde haec similitudo eadem est quae et superior; nihil enim aliud his verbis admonemur, nisi utultra vires nostras nos non extendamus.
Quintum impedimentum est amor substantiae tempora- % lis,qui multum impedit perfectionem etsequelam Christi. Unde subjungit, inferens ex similitudinibus praemissis : Sic ergo omnis ex vobis qui non renuntiat omnibus quce possidet, non potest meus esse discipulus, quia non potest quisque Deo servire simul et mundo; propterea, ut ait Prosper, voluit Deus cultores suos omnibus renuntiare, ut, exclusa mundi cupiditate, divina in eis caritas possit augeri et perfici. Unde Augustinus ; « Disce nondiligeremundum, ut discas diligere Deum ; funde, ut implearis; averte, ut convertaris. » Dilectio ergo temporalium, non possessio, hic reprehenditur ; quia, ut dicit idem Augustinus, non damnat Deus divitias, unde meremur ccelum; sed cor appositum quod eas non expendit , sed recondit. Unde Abraham legitur multas possessiones habuisse , et tamen fuit perfe— ctus. Non dixit ei Dominus: Relinque omnia; sed ambula coram me, scilicet perfecte me amando, et sic esto perfectus, Sed quia difficile est divitias habere in arca per possessionem et non in animo per amorem, ideo consulit Dominus juveni diviti. dicens : Si vis perfectus esse, vade et vende omnia quce habes , et da pauperibus; et sequere me. Hac igitur conclusione, secundum Glossam, ostenditur quod csdificare turrim, facere cum fortiori pacem nihil aliud est quam esse discipulum Christi ; prazparare vero sumptus, mittere legationem, nihil aliud est quam renuntiare omnibus; et ideo infert ex praedictis similitudinibus , quod sicut non potest aedificare qui non computat sumptus, nec secure occurrere qui non praemittit legationem , sic omnis ex vobis qui non renuntiat omnibus qua* possidet, non potest meus esse discipulus.
Haec omnia sunt non solum temporalia, sed et amor proximorum, et ipsa anima, quibus omnibus Deum praeponere debemus , ut renuntiemus temporalibus et carnalibus propinquorum affectibus, et animalitati nostrae, ut etiam ipsam animam, vitam scilicet praesentem , pro Deo et proximo, si opus fuerit, ponamus. Unde dicit : Omnibus, ut innuat quod integra debet esse renuntiatio, scilicet quoad sua, quoad suos, et quoad se, secundum quod dictum est Abrahae : Egredere de terra tua, etc Unde quidam ait : Christe, tuos, tua, te, gratis accepi\mus a te; Ergo meos, mea, me, merito nunc [exigisa me. Istud quod dictum est Abrahae, potest exponi de religioso, cui loquitur Deus, dicens : Egredere de terra, per votum paupertatis, quia sicut lutum et pulvis adhaerens fatigat et impedit ambulantes, sic terrena cupiditas post Dominum ire volentes. Et de cognatione tua quantum ad votum castitatis; in cognatione enim tangitur carnalitas, quae multum impea*it castitatem. Et de domo patris %ui, quantum ad votum obedien tiae , quia monachus debet esse in religione sine patre, sine matre, sine genealogia. Ista tria significata fuerunt per munera Magorum : per aurum, votum paupertatis; per myrrham, castitatis; per thus, devotae obedientiae et humilitatis. Et veni in terram quam monstravero tibi : spiritualiter non dedero, quia adhuc quandiu sumus in hac vita non datur terra Paradisi , sed ostenditur. Et nota quod, secundum Bedam, distat inter renuntiare omnibus et relinquere omnia : paucorum enim, scilicet perfectorum, est relinquere omnia, hoc est omnia temporalia, et curas mundi postponere et solis aeternis inhiare.
Cunctorum autem iidelium est renuntiare omnibus, hoc est sic gerere terrena et tenere quae mundi sunt, ut tamen per ea non teneantur a mundo, sed tota mente tendant ad coelestia. Unde renuntiare convenit omnibus eis qui licite mundanis utuntur; relinquere vero omnia perfectorum est, ut Apostolorum et suorum sequacium. Omnibus ergo renuntiat qui, quamvis aliqua possideat, omnia tamen, si necesse sit, pro Christi nomine amittere non timeat. Nam ipsi quoque Apostoli et vestimenta et calceamenta qualiacunque habebant, quibus tamen jam renuntiaverant; quoniam, si necesse esset, ea simul cum ipsa vita perdere non timebant. Habentes igitur victum et quibus tegamur, his contenti simus; hoc enim, ut ait Bernardus, est perfectio evangelica.
Et secundum hoc considera qiiod duplexestdiscipulatus Christi. Unus est necessitatis, et sic in primitiva Ecclesia omnes dicebantur discipuli, qui nunc dicuntur Christiani; alius est supererogationis, quo quis Christum sequitur in consiliis evangelicis. Primo discipulatui necessarium est renuntiare omnibus, quantum ad affectum, ne quis ita afficiatur ad bona temporalia, ut postponat aeterna, et amore temporalium superatus ordine perverso diligat creaturam super Creatorem. Secundo discipulatui necessarium est omnia retinquere, non solum quantum ad affectum, sed etiam quantum ad rem in effectu, sicut Apostoli omnia reliquerunt per voluntariam paupertatem. Non ergo omnes tenentur omnia relinquere, quantum ad effectum, nisi perfecti, qui yoto paupertatis sunt adstricti ; omnes vero tenentur rermntiare omnibus quantum ad affectum, ne plus afficiantur ad ista quam ad Deum. — Secundo relinquendi sunt parentes et propinqui secundum carnem, et amici secundum seculum; quia aliter non potest quis esse Christi discipulus. Quod, quantum ad primum discipulatum, sic intelligendum est, quod homo hujusmodi propinquos et amicos non amet, nisi in ordine ad honorem Dei ; et ideo si instigent ad aliquid quod sit contra divinum honorem, tunc sunt odiendi et relinqucndi. Sed, quantum ad secundum discipulatum, relinquendi sunt realiter, quantum ad omnem convictum mundanum, etiam in licitis, nisi quantum cedit ad honorem Dei.
-r Tertio, relinquendum est corpus proprium et vita corporaiis, quod significat Dominus per animam , secundum unum sensum, cum ait : Adhuc autem et animam suam; ubi, ut supra dictum est, anima accipitur pro vita animali, prout anima vivificat corpus et delectatur in eo. Et sic, secundum Augustinum, anima est dupliciter odienda : uno modo, ut homo mortem pro Christo non timeat, ut cum Christo in perpetuum vivat; alio modo, ut huju3 vitae delectationem respuat, ut voluptatem feliciter in regno Dei inveniat. Et utrumque horum est necessarium, si velimus esse discipuli Christi, quantum ad discipulatum utrumque. Nam primo discipulatui necessarium est, ut quis in causa fidei interrogatus et exactus, mori pro Christo non timeat secundum praeparationem animi, quantum ad primum; et in delectationibus corporalibus ad peccandum nullatenus acquiescat, quantum ad secun- * dum. Secundo autem discipulatui necessarium est, ut quis etiam non exactus, cum de fide agitur, ad mortem se offerat, et hoc quantum ad primum ; rursus quantum ad secundum huic discipulatui convenit, ut quis non solum non frangatur delectatione carnali, sed etiam ut corpus non nutriatur propter voluptatem, sed propter solam naturae necessitatem ; nec hoc propter se, sed propter honorem divinum, ut ex hoc Deo expeditius serviatur, ita quod homo imaginetur quasi Deus sedeat in mente : expetendo corporis necessaria tanquam sui mancipii. Et sic quidquid homo de cibo vel. potu sumit, per hoc intendat non solum suae necessitati sub* venire, sed etiam Deo principaliter ministrare, et propinquare pro sui mancipii sustentatione. Similiter est intelligendum de quolibet commodo corporali.
— Quarto, relinquenda est anima propria, accipiendo pro nobiliori vi animae, qualis . est voluntas; et secundum hoc in proposito, relinquere animam, nihil est aliud quam voluntatem propriam relinquere et eam divinae voluntati conformare. Quod contingit dupli— citer secundum duplicem discipulatum : uno modo quantum ad divina praecepta, quibus homo non velit aliqualiter contraire , et hoc est necessarfum primo discipulatui ; alio modo, quantum ad quaevis divina beneplacita, quibus homo voluntatem suam in quantum scit et po— test, per omnia conformat , Lta quod animus, quasi sui et omnium exterioruni oblitus, se totum in divinam voluntatem transformet, juxta Ulud verbum Domini : Qui vult wenire post me, abneget semetipsum^ Ubi dicit Basilius, quod abnegatio suiipsius est totalis sui oblivio et recessus a propriis voiuntatibus; et isto modo reiinquere animam propriam convenit secundo discipulatuL Et nota quod haec omnia praedicta propter Christum relinquenda, comprehenduntur in professione religiosorum, etiam hoc modo et aliter quam supra. Nam relictio rerum exteriorum ac etiam propinquorum, et amicorum, comprehenditur in voto voluntariae paupertatis; relictio vitae carnalis et delectationis corporalis intelligitur in voto castitatis; relictio propriae voluntatis intelligitur in voto obedientiae. ORATIO Domine Jesu Christe, splendor paternae gloriae, mitte in me ignem et fervorem Spiritus Sancti , ut accendatur et augeatur ac perficiatur in me caritas Dei et proximi. Da mihi afFectionem carnalis propinquitatis et amorem corporalis delectationis omnino relinquere , teque super omnia diligere, ac per considerationem et discretionem in omnibus agendis habere, et nunquam in securitate virium vel meritorum meorum confidere; sed legationem Iacrymarum et bonorum operum semper ad te mittere, pacemque a te petere et reportare. Da etiam mihi ut omnibus renuntiem ex affectu, et omnia relinquam in effectu, ut sic tuus verus sim discipulus. Amem
Scripture echoes
- ↩Luke.14.28 — For which of you, wanting to build a tower, does not first sit down and count the cost, whether he has enough to complete it?
- ↩Luke.14.28 — For which of you, wanting to build a tower, does not first sit down and count the cost, whether he has enough to complete it?
- ↩1Tim.6.8 — But if we have food and clothing, with these we will be content.
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