De consolatione discipulorum inter onera proeceptorum
The Reward of Receiving Christ's Messengers
Christ promises that those who receive his disciples in his name participate in the reward of the Trinity.
Because the Lord truly separates His disciples from their friends and worldly goods, He gives them others for their consolation who will receive them with charity, open their homes to them, and provide the necessities of life, all for the hope of an eternal reward, saying: 'Whoever receives you receives me, and whoever receives me receives the one who sent me.' A similar thought is found elsewhere, where it is said: 'Whoever receives anyone I send, receives me; and whoever receives me, receives the one who sent me.' For He says, 'You are my members, and I am in you: whoever receives you, receives me.' Similarly, because the Father and I are one, and I am in the Father, this is the head of the first part. And the Father is in me: whoever receives me in my members receives the one who sent me, namely the Father; and consequently, he also receives the Holy Spirit, who, with the Father and the Son, dwells through grace in the mind of the one who receives. From this it is clear that whoever honors and receives a messenger of God receives the Father, the Son, and the entire Trinity. But whoever does injury to a minister of God does injury to God Almighty and to the inseparable Trinity. And certainly, it is a great reward that, by receiving a person, you become a dwelling place for the entire Trinity. Through this, he encourages those who receive his disciples and messengers, showing them the greatness of the reward they'll receive. Chrysostom says: "He placed himself within them to provoke all Christian people to receive them, taking whatever was given to them as if it were given to himself." That is what Chrysostom says. But let the Lord's preachers and disciples strive to conduct themselves in such a way that others, moved by the example of their good works, may more willingly offer them the benefits of charity. And so, while someone was preaching and making no small outcry about how the charity and affection of many people toward God and his saints had grown cold, and that Christ no longer found his Martha in the world to offer him the services she once did, a devout woman approached him after the sermon and said to him, almost with a touch of annoyance: "O brother, if Martha were to find her Christ now as she did then, Christ would surely find his Martha now just as he did then." She meant that if some of the preachers were as they ought to be, there would still be those who would support them with every devotion.
Degrees of Spiritual Hospitality
The text details how welcoming prophets, the righteous, and the least of the disciples brings a share in their spiritual merits.
And so that every believer might consider themselves to be receiving Christ when they welcome his disciples, he adds: 'Whoever receives a prophet, not simply as such, but in the name of a prophet; and whoever receives a just person, not simply as such, but in the name of a just person'—meaning not out of fleshly affection, or because of blood ties or family connections, or because they are a friend or fellow countryman or anything of that sort, nor for the sake of profit or temporal advantage, for that is not receiving them purely in the name of God, a prophet, or a just person; but rather because they are a minister of God and preach and announce the faith of Christ, or perform works of justice, they receive from God—whose prophet that person is, and who justifies them—the reward of a prophet or a just person. A person is received in two ways: either in view of their teaching, and thus he says 'prophet'; or in view of their good life, and thus he says 'just person'. They will deservedly receive the reward of prophecy and justice who love prophecy and justice so much that they serve all people with affection in whom they recognize prophecy or justice to exist. For he establishes them as his own workers in prophecy and in works of justice, sustaining them with his own generosity so they don't fail due to poverty; for whoever provides temporal support to those who possess spiritual gifts collaborates with them in those very spiritual gifts and acts as a cooperator, and therefore will have rewards with them before God and will be a partaker of their merit. Similarly, whoever venerates and receives priests for the name of Christ, and because they are priests, will have the reward of the priesthood. The one receiving them will therefore have the same reward for the act of reception as the prophet does for prophecy, the just person for justice, and the priest for the priesthood. There can be equality regarding the substantial reward if they work with equal love. Chrysostom says: 'By "prophet" teachers are understood, but by "just" all Christians; therefore, by the name of "prophet" he intended to show...' '...all preachers of Christ; but by the name of "just" every Christian person: In the name of a prophet, that is, as a prophet of Christ; in the name of a just person, that is, as a just servant of Christ.' Whatever reward someone receives for traveling for God's sake, that same reward is shared by the one who welcomes that traveler for God's sake; they both become equals—the one who labors for God, and the one who refreshes the person laboring for God. Have you welcomed a priest? You have the reward of a priest. Have you welcomed a righteous layperson? You have the reward of a righteous layperson; this is what Chrysostom says. If, therefore, you have enough for everyone, give to every person who asks and is in need, without playing favorites; give to nature or to grace, but never to sin. If you don't have enough for everyone, give only to grace, according to the saying: 'Let your alms sweat in your hand until you find a righteous person.' Yet, if it's necessary, feed someone dying of hunger; otherwise, if you don't feed them, you've killed them. And, according to Jerome, so that no one could use poverty as an excuse—complaining that poverty holds them back from being hospitable—he wiped away this excuse with a very light command, saying: 'And whoever gives a drink—I don't mean anything else; to one, not many; from my least ones, not only the greater ones; a cup, not a pitcher; water, not wine; cold, not hot—in the name of a disciple,' that is, with this intention, because he is my disciple and a faithful proclaimer of the Christian faith; 'Amen, I say to you,' that is, I promise faithfully and certainly, 'he will not lose his reward,' which he earned more through good affection than through the act, because he earned it by both act and affection. For he says that he will receive a reward not just for a greater service, but for even the smallest, whoever serves you in the name of a disciple. He mentions cold water so that no one might be excused by pleading poverty. He doesn't say 'hot water,' lest someone complain about the lack of wood for a fire, and so, whoever doesn't have the means to heat water should at least give cold water to the one who asks for God's sake. Can any poor person, no matter how destitute, perform works of piety, since they can offer a cup of cold water? To give a drink of cold water. For in those things given for Christ’s sake, it isn't just the quantity of the gift that is weighed, but the quantity of the good will from which it is given; God doesn't look at how much you give, but from how much you give. He looks at both, certainly, but he values the latter more than the former. Hence Chrysostom says: 'Truly a just Judge!' If He established a penalty even for an idle word, it was only just that He should grant a reward for a cup of cold water. He specifically mentioned cold water so that one wouldn't have to go to the trouble of heating it; the reward isn't given because of the value of the gift, but because of the greatness of the One for whom it is given. What, then, if someone wanted to give more but couldn't? Is it just that a generous will should be restricted by a meager deed? It's better, therefore, to expand the work to match your will than to narrow a generous will to match the work. Just as he encourages all the poor who want to do good, so he renders those who refuse to do good inexcusable; for since he established a reward for a cup of cold water, I believe that he will grant a reward to a willing heart even without the work—so says Chrysostom. 3. Commendation. And note that he sets out a threefold distinction of those to be received: the prophet, the righteous man, and the least of the disciples. In the prophet, there is the prerogative of doctrine; in the righteous man, the prerogative of life; in the least of the disciples, the prerogative of supererogation. For according to the Gloss, the 'least' are those who have absolutely nothing of this world, and therefore they will be judges with Christ. Finally, he speaks about the reception of the disciples, because this is what they primarily intended to conclude from the preceding points: the imitation of the disciple toward the master is greater than that of the prophet or the righteous man. But since their reception will be rewarded by Christ, the reception of Christ's disciples will be rewarded much more. Therefore, disciples are to be received with great affection for Christ's sake, for he doesn't leave even the smallest acts of kindness without a reward. For Christ considers what is done to his faithful ones as being done to himself; and this is true even in evil deeds, as it is written: 'Saul, why do you persecute me?'
Christ Present in the Least
The faithful are encouraged to see and serve Christ in every guest, pilgrim, and sick person.
This applies to my faithful ones, even in good things, as is clear from what has been said, because He says He is received in His disciples. Hence Benedict says in his Rule: "Let all guests who arrive be received as Christ, because He Himself is going to say: 'I was a stranger and you welcomed me.'" For all guests arriving or departing, let Christ be adored in them with a bowed head, for He is the one being received. The reception of the poor and of pilgrims, in particular, should be handled with every care and diligence, because it is in them that Christ is more fully received. The care of the sick must be provided for before all else and above all else, so that they may be served just as Christ truly is, because He Himself said: "I was sick and you visited me." And Benedict adds: "Whatever you did for one of these least of mine, you did for me." Therefore, as Chrysostom says, let us be careful that if we are hard-hearted in receiving guests, the hospitality of the Saints might be denied to us after this life.
The Necessity of Obedience
Obedience to the Church and its ministers is presented as a vital act of honoring God, while disobedience is identified as the root of evil.
Then, to commend obedience, he adds: "Whoever listens to you..." ...listens to me; and whoever rejects you, rejects me. But whoever rejects me in you, rejects the one who sent me—that is, the Father—because I and the Father are one. The Savior adds this to show that the teaching of his disciples must be heard with devotion and reverence, at least out of respect for God himself, to whom this teaching primarily belongs. For Christ is in his disciples, and the Father is in the Son, and the Son is in the Father; so one cannot be honored or rejected without the other. Therefore, when listening to the preachers of the Gospel, everyone should know that they aren't hearing or rejecting mere lowly people, but the Lord Savior himself and his Father. For in the disciple, the Master is heard, and in the Son, the Father is honored. Whoever you are, then, who despise listening to priests and refuse to accept their words and exhortations, at least don't treat God himself with contempt, and don't be reluctant to listen to him. If you refuse to listen to a priest, listen at least to the Lord speaking through him, warning you through him and leading you back to life. For Christ speaks in priests and disciples, and it is in them that He is either honored or despised. That is why the Apostle says, "Do you seek proof of the Christ who speaks in me?" Therefore, don't despise the disciples and messengers of Christ, lest what you do to them reaches Him; in fact, don't despise God in His disciples and messengers. Here, then, Christ instructs us to obey the precepts of the Church and our superiors, so that the injury we might do to them does not reach God; and for this reason, everyone should accept those sent and proposed to them in such a way that they look to the One who sends and proposes in them—just as in Peter they look to Christ, in a servant to the Lord, in Christ to the Father, and in the Only-Begotten to the Creator—and obey God and their superior, not merely in what they explicitly teach or say, but in those things they know to be precisely their will or counsel. In commending the merit of obedience, Augustine says: "There is great benefit for a person in serving God when He commands, even if the reason for the command is unknown; for when God commands, He makes whatever He wills to be useful, and there is no need to fear that He might ask for something that won't be profitable. Nor is it possible for one's own will not to fall upon a person with the weight of a great ruin if it is exalted and placed before the will of a superior." And again: "People do their own will, not God's, when they do what they want rather than what God Himself commands, so that they might serve the divine will. But when they do what they want in such a way that, even though they are acting on their own desire, they are still doing the will of the One by whom what they want is prepared and commanded." Be willing to do what you are commanded; in this way, you'll do what you want, and you won't be doing your own will, but the will of the One who commands. Hence Bernard also says: "Nothing so extinguishes the spirit of discernment as one's own will—I mean one's own will, which isn't shared with God and others, but is ours alone. This is when we do what we want, not for the honor of God or the benefit of our neighbor, but for our own sake; not intending to please God and help our neighbor, but to satisfy ourselves." Contrary to this is charity, which is God. For what does God hate, or what does He punish, except one's own will? Let one's own will cease, and there will be no hell. But as Jerome says: "You'll add as much to virtue as you subtract from your own will; therefore, don't trust in private prayers and works if you've despised the command of a superior." For, as Augustine says, one prayer from an obedient person is heard more quickly than ten thousand from someone who is contemptuous. And therefore, as Bernard says, self-will is a great evil, for it is what makes your good deeds not truly good for you. Gregory explains when obedience is more or less meritorious, saying: "Sometimes, if obedience includes something of one's own, it is nothing; but sometimes, if it includes nothing of one's own, it is very little." For when the successes of this world are commanded, or when a higher position is ordered, the person who obeys in order to gain these things empties the virtue of obedience for themselves, if they are also panting after these things out of their own desire. For someone who serves their own ambition to gain the prosperity of this world is not directing themselves under obedience. Again, when the rejection of the world is commanded, or when one is ordered to accept insults and abuse, if the spirit does not desire these things from within itself, the person who descends to these things—which are despised in this life—unwillingly and reluctantly, diminishes the merit of their obedience. Obedience, therefore, must have something of its own in adversity, and conversely, must have absolutely nothing of its own in prosperity. In adversity, it is all the more glorious the more it is joined to the divine order even by desire; and in prosperity, it is all the more true the more it is completely separated in the mind from the present glory it receives from God. So says Gregory. But as Bernard says: "True obedience must have three bonds: speed in the command, joy in the labor, and perseverance in the execution of the work." Augustine shows how great a good obedience is, and by contrast, how great an evil disobedience is, saying: "God perfectly and clearly showed how great a good obedience is when He forbade the man placed in paradise from that one thing which was not evil; only there could obedience hold the palm, and only through disobedience did he fall into punishment." And so Bernard says: "Disobedience is the head of all evil." It is an offense. It alienates the angels, casts one out from the Communion of the Saints, loses eternal life, brings joy to the demons, and earns eternal punishment. And again: "Such a great lover of obedience will not give the fullness of himself to the disobedient—He who preferred to die rather than not obey, and who, so as not to lose obedience, lost his life."
The Master's Example of Labor
Christ provides the ultimate example of laboring alongside his disciples, rebuking those who seek rest while their subjects suffer.
Christ, in sending the Apostles to preach, set Himself as an example for them. When Jesus had finished these instructions, commanding His twelve disciples in the aforementioned manner of preaching and living, He went on to teach and preach in their cities—that is, the cities of the disciples, where they were not the masters, but where they had been born, raised, or had lived; this was so that He might preach to the Jews to whom He had been sent. Preaching, therefore, in that place to the Jews—not to the Samaritans, not to the Gentiles—He did what He had taught and commanded His disciples, so that, according to the promises, the opportunity for salvation might first be offered to the Jews. He sets an example for high-ranking prelates so they don't stop preaching, even when they assign others to do it; otherwise, while others are working, they might grow idle and lose the glorious fruit of good works. But, alas! today many prelates look for vicars, not helpers, and they want to rest rather than collaborate, thinking that in this way their own souls and the souls of their subjects will rest in peace. Indeed, what is worse—oh, the sorrow! neglecting their preaching, some occupy themselves with wars and fighting. Those who ought to be bringing souls to life through preaching don't fear destroying both bodies and souls by waging war; and so, with hands washed on the outside but hearts polluted on the inside, they approach the altar. Chrysostom says: "When Jesus had finished instructing his disciples, he went out to preach, so that the Master would not be idle while his disciples were laboring." For he had not appointed them as vicars of his work, but as helpers; and therefore, as the hired hands were hurrying, it was necessary that the head of the household himself hurry all the more. Among secular people, whoever is greater or more distinguished, and has inferiors or subjects beneath him, has them fulfill everything that is necessary; but he, established in his own honor, only presides by giving orders and remains secure from all labor. For those who are spiritual, it's not like that; rather, the greater one is, the more labor he has. That is why Christ labored all the more while the Apostles were preaching; He had sent them out like the sun scattering its rays, like a rose spreading the scent of its sweetness, like a fire throwing off its sparks, so that just as the sun is seen in its rays, the rose is sensed in its scent, and the fire is observed in its sparks, so the power of Christ might be recognized in their virtues. For who, seeing His disciples so well instructed, wouldn't praise the wisdom of the Master? Or, considering their great works, wouldn't one admire the power of their Author? Christ performed miracles, and His disciples performed them too; and among these wonders, the fame of their virtues grew—as Chrysostom says. But the twelve Apostles went out and traveled through the villages preaching, not only receiving support and caring for people in soul and body, but also not killing them with bad examples, and doing this everywhere without showing favoritism. They went out from the fortress of contemplation to the action of preaching and healing, leading people by word and example to repent of their sins; but, alas! many today go out from the hiding places of perverse thought to the action of iniquity, corrupting people with words and evil examples.
A Prayer for Grace and Obedience
The chapter concludes with a prayer for the grace to honor Christ's messengers and to live in humble obedience.
PRAYER: Lord Jesus Christ, good Teacher, grant me the prophets—those who preach you through their teaching—and the righteous who show you to me through their good lives; grant me your disciples and messengers who proclaim you in every way, so that I may honor and receive them for your name's sake, and offer them the service and kindness of charity, so that I may deserve to obtain the reward with them, through your gift and their merits. Grant me also, Lord my God, to listen with reverence to prelates, preachers, and priests, and to obey their admonitions, so that I may be able to find grace in your sight along with those who truly obey. Amen. «
Read the original Latin
Quia vero Don>inus separat discipulos ab amicts et temporaiibus bonis , dat eis pro consolatione aUos qui eos carkative suscipient et ipsis domos suas aperient, ac necessaria ministrabtmt vitae, propter spem retributionis aeternae, dtcens : Qpt recepit ros, corporaliter, me recipit, spiritualiter;,ef qui merecipit, vecipit eum qui me misit. Simile alibi habetur, ubi dicitur : Qui ac-» cipit si quem misero, me accipiU Qui autem me accipit, accipit eum qui me misit. Quia , inquit , vos membra mea estis, ef ego in vobis sum : Qui recipit vos, me recipit. Similiter autem quia Ego et Pater unum sumus, et ego sum in Patre, PRIMjE partis caput lv. et Pater in me est : Qui me recipit, in membris meis recipit eum qui me misit, scilicet Patrem; et per consequens etiam recipit Spiritum Sanctum, qui cum Patre et Filio per gratiam inhabitat recipientis mentem. Unde manifestum est , quia et Patrem et Filium totamque Trinitatem recipit, qui Dei nuntium veneratur et recipit. Qui vero Dei ministro injuriam facit, Deo omnipotenti et Trinitati inseparabili injuriam facit. Et certe hoc magnum est praemium quod tu recipiendo hominem efficiaris totius Trinitatis habitaculum.
Et per hoc hortatur eos qui discipulos suos et nuntios recipiunt, ostendens magnitudineni praemii quam habebunt. Unde Chrysostomus : « Seipsum posuit in eis, ut ad susceptionem eorum omnem christianum populum provocaret, sibi imputans acceptum quod eis foret datum : » haec Chrysostomus. Sed studeant praedicatores et discipuli Domini, ut se tales exhibeant, quod ceteri, bonorum operum eorum exemplo provocati , beneficia carkatis libentius eis impendant. Unde dum quidam in praedicando exclamationem non modicam faceret, de hoc quod caritas et aflfectus hominum multorum ad Deum et ad Sanctos ejus defecisset, et quod Christus suam Martham in mundo jam non inveniret, quae tot ut olim obsequia sibi faceret ; post completum sermonem quaedam matrona devota ipsum adiit eique quasi substomachando dixit : O frater, si Martha nunc ut olim inveniret suum Christum , utique Christus nunc quoque sicut olim inveniret suam Martham ; intendens quod si quidam de praedicatoribus, essent sicut deberent, adhuc essent qui eis cum omni devotione subvenirent.
Et ut in suscipiendis discipulis unusquisque credentium Christum se suscipere arbitraretur, adjungit : Qui recipit Prophetam, non simpliciter, sed in nomine Prophetce ; gt justum, non simpliciter, sed in nomine /wsfi,ld est non ex afFectu carnis seu propter consanguinitatem vel affinitatem, aut quia amicusest, seu compatriota vel hujusmodi , nec propter lucrum vel commodum temporale, quia sic non recipit eum pure in Dei vel Prophetae seu justi nomine ; sed quia Dei minister est, ac Christi fidem prophetat et nuntiat , vel justitiae opera facit, mercedem Prophetce, vel justi, a Deo, cujus Propheta ille est, qui hunc justificat, recipit. Recipitur enim quis dupliciter : vel intuitu doctrinae suae, sic dicit Prophetam; vel intuitu bonae vitae , sic dicit justum. Merito prophetiae et justitiae mercedem accipiet, qui in tantum prophetiam et justitiam diligit, ut omnibus homnibus ex affectu serviat, in quibus prophetiam vel justitiam esse cognoscit. Nam quasi operarios in prophetia et in operibus justitiae sibi constituit, dum sua largitate eos sustentat , ne propter inopiam deficiant; qui enim spiritualia dona habentibus temporalia subsidiatribuit, in ipsis spiritualibus donis eis collaborat et cooperator existit, idcirco cum illis apud Deum praemia habebit, et particeps meriti eorum erit. Simiiiter qui sacerdotes pro Christi nomine, et quia sacerdotes sunt , veneratur et recipit t mercedem sacerdotii habebit. Eamdem itaque mercedenThabebit recipiens de receptione, quam Propheta de prophetia, et justus de justitia, et sacerdos de sacerdotio ; et potest esse aequalitas quantum ad mercedem substantialem, si aequali operentur caritate. Ubi Chrysostomus : a Prophetae doctores intelliguntur, justi autem omnes Christiani; Prophetae ergo nomine voluit ostender. e omnes praedicatores Christi; justi autem nomine omnem hominem christianum : In nomine Prophetce, id est quasi Prophetam Christi ; in nomine justi, id est quasi justum Christi servum.
Qualem autem mercedem habet ille, qui propter Deum peregrinatur, talem mercedem habet et iste qui suscipit propter Deum peregrinantem ; et fiunt ambo aequales, et ille qui propter Deum laborat, et istequi propter Deum laborantem refrigerat. Utpote susccpisti sacerdotem ? Sacerdotis habes mercedem. Suscepisti laicum justum? Laici justi habes mercedem : » haec Chrysostomus. Si ergo omnibus sufficis, omni petenti et indigenti sine personarum electione tribue, des naturae, vel gratiae, nunquam culpae ; si non omnibus sufficis, des tantum gratiae, juxta illud : Desudet eleemosyna in manu tua, donec justum invenias; tamen, si opus fuerit, pasce fame morientem, alioquin si non paveris, occidisti. Et, secundum Hieronymum, ne quis posset se per paupertatem excusare ac causari et dicere : Paupertas me retinet quod hospitalis esse non possum, hanc excusationem levissimo praecepto delevit, dicens : Et quicunque potum dederit, non dico aliud; uni, non pluribus; ex minimis meis, non solum majoribus; calicem, non lagenam; aquce, non vini ; frigidce, non calidae ; in nomine discipuli, id est intuitu isto, quia est discipulus meus et fidelis denuntians fidem christianam ; amen dico vobis, id est fideliter et certitudinaliter promitto; non perdetmercedem, quam ex bono affectu potius meruit, quam ex actu, quia et actu meruit, et affectu : non enim, inquit, de majori obsequio, sed de minimo quoque mercedem suscipiet , quicunque in nomine discipuli vobis servierit. Hoc autem de aqua frigida dicit, ut nemo excusetur excusando se per inopiam; non enim ait aquae calidae, ne in calida et paupertatis penuria de lignorum occasione quereretur, et ideo qui non habet unde aquam calefaciat, saltem frigidam det pro Deopetenti.
Quilibetergo quantumcunque pauper potest aliqua pietatis opera facere, quia potest aqua? frigidce potum dare. In his enim quae dantur propter Christum, non tantum pensatur quantitas doni quod datur, quantum pensatur quantitas bonae voiuntatis ex qua datur ; non quantum des, sed ex quanto, attendit Deus; utrumque quidem attendit, sed potius hoc quam illud. Unde Chrysostomus : a Vere justus Judex ! Qui enim et pro verbo otioso constituit poenam, justum erat ut pro aqua frigida daret mercedem. Frigidam aquam ideo dixit, ut nec calefaciendi impendat laborem, non quia aliquid est quod dat, ideo habet mercedem; sed quia magnus est propter quem dat. Quid enim si aliquid amplius voluit dare et non potuit? Numquid justum est ut secundum modicum opus angustetur larga voluntas ?
Melius est ergo ut opus extendatur secundum voluntatem , quam larga voluntas angustetur [secundum opus. Quo / modo ergo omnes pauperes volentes benefacere confortat, ita nolentes benefacere inexcusabiles reddit; qui enim aquae frigidae mercedem constituit, puto quod sine opere nudae voluntati reddet mercedem : » haec Chrysostomus. 3 commendatio. — Et nota, quod triplicem recipiendorum differentiam ponit : Prophetam, et justum, et minimum discipulum. In Propheta, praerogativa doctrinae; in justo , praerogativa vitae; in minimo discipulo, praerogativa supererogationis ; seamdum Glossam enim, minimi sunt, qui nihil penitus ex hoc mundo habent, et ideo judices cum Ghristo erunt. Ultimo autem loquitur de receptione discipulorum, quia hoc principaliter intendebant , quasi ex praemissis , concludere sic : major est imitatio discipuli ad magistrum, quam Prophetae vel justi; sed illorum receptio remunerabitur a Christo, ergo multo plus discipulorum Christi receptio. Magno ergo affectu recipiendi sunt discipuli propter Christum, qui tam minima beneficia aon evacuat a mercede. Ea enim quae fiunt Christi fideiibus, reputat sibi fieri Christus; et hoc tam in factis maiis, sicut ibi : Saule, quid me persequeris?
id est fideles meos, quam etiam in bonis, sicut patet hic ex praemissis, quia dicit se esse receptum in discipulis suis. Unde Benedictus in regula : « Omnes supervenientes hospites tanquam Christus suscipiantur, quia ipse dicturus est : Hospes eram et suscepistis me. Omnibus venientibus sive discedentibus hospitibus, inclinato capite, Christus in eis adoretur, qui et suscipitur. Pauperum set peregrinorum maxime susceptio omni cura sollicite exhibeatur, quia in ipsis magis Christus suscipitur. k Infirmorum cura ante omnia et super omnia adhibenda est, ut sicut revera Christo, ita eis, serviatur, quia ipse dixit : Inflrmus fui et Wsitastis me. Et : Quod fecistis uni 4e his minimis meis, mihifecistis : » haec Benedictus. Igitur , ut dicit Chrysostomus, caveamus ne si nos duri in hospitum receptione fuerimus, post hanc vitam nobis hospitia Sanctorum denegentur.
Deinde, ad commendandam obedientiam, subjungit : Quivos av. dit, meaudit; et qui vos spernit, me spernit ; qui autem me spemit in vobis, spernit eum qui me misit, scilicet Patrem, quia Ego et Pater unum sumus. Hoc addit Salvator, ad ostendendum quod * doctrina discipulorum ejus est devote et reverenter audienda, saltem propter reverentiam ipsius Dei, cujus principaliter est haec doctrina. Quia enim Christus in discipulis,. Pater vero in Filio, et Filius in Patre est, non potest unus honorari sine alio,velcontemni. Igitur inaudiendo Evangelii praedicatores, sciat se quisque non viles personas quaslibet audire vel spernere , sed ipsum Dominum Salvatorem et suum Pa— trem. In discipulo enim Magister auditur et in Filio Pater honoratur. Quicunque ergo es qui sacerdotes audire contemnis et eorum verbis et exhortationibus acquiescere despicis , saltem Deum ipsum non parvipendas, et eum audire non fastidias.
Si despicis audire sacerdotem, audi vel Dominum in eo loquentem, per eum te admonentem^ et ad vitam reducentem. In sacerdotibus enim et discipulis Christus loquitur , et in eis honoratur vel contemnitur. Unde Apostolus : An experimentum quatritis ejus qui bi me loquitur Christus? Noli itaque spernere discipulos et nuntios Christi, ne ad illum perveniat quod illis feceris; imo noli Deum spemere in discipulis et nuntiis suis. Hic ergo Christus nos instruit ut praeceptis Ecclesiae et praelatorum obediamus , ne ad Deum perveniat in— juria quam illis fecerimus ; et ideo quilibet sic missum et propositum accipiat, ut in eo mittentem et proponentem attendat , ut in Petro , Christum scilicet, in servo, Dominum, in Christo, Patrem scilicet, in Unigenito, Genitorem; et Deo ac praelato, non in his quae expresse docent vel dicunt, sed in his quaenoverit eorum praecise esse voluntatis, vel consilii, obediat.
Unde meritum obedientiae commendans, sic ait Augustinus : « Magna est utilitas hominis jubenti Deo, etiam incognita jussionis ratione, servire; jubendo enim Deus utile facit , quidquid jubere voluerit, de quo metuendum non est, ne non profutura recipiat; nec fieri potest ut voluntas propria non grandi ruinae pondere super hominem cadat, si etm voluntati superioris extollendo praeponat. » Et iterum : u Suam voluntatem homines faciunt, non Dei, quando faciunt quod volunt, non quod jubet ipse Deus, ut divinae serviant voluntati ; quando autem ita faciunt quod volunt, quamvis volentes agant quod agunt, illius tamen voluntas est a quo praeparatur et jubetur quod volunt. Volens fac quod juberis ; atque ita et hoc facies quod vis, et non voluntatem tuam facies, sed jubentis. » Unde et Bernardus : « Spiritum discretionis nihil ita exstinguit sicut propria voluntas, voluntatem dico propriam, quae non est communis cum Deo et hominibus ; sed nostra tantum, id est quando quod volumus non ad honorem Dei, non ad utilitatem proximi, sed propter nosmetipsos facimus ; non intendentes piacere Deo et prodesse proximis, sed satisfacere nobisipsis. Huic contraria caritas est, quae est Deus. Quid enim odit, aut quid punit Deus, praeter voluntatem propriam? Cesset voluntas propria, et infernus non erit. » Ut autem ait Hieronymus : « Tantum virtuti adjicies , quantum voluntati subtraxeris; et ergo non confidas in orationibus et operibus privatis, contempto mandato superioris.
» Quia , ut dicit Augustinus, citius exauditur una oratio obedicntis, quam decem millia contemptoris. Et ideo, ut dicit Bernardus, grande malum est propria voluntas, qua fit ut bona tua tibi bona non sint. Quando vero magis, et quando minus meritoria sit obedientia, ostendit Gregorius, dicens : « Obedientia aliquando si de suo aliquid habeat, nulla est ; aliquando autem si de suo aliquid non habeat, minima. Nam cum hujus mundi successus praecipitur, cum locus superior imperatur ; is qui ad percipienda haec obedit, obedientiae sibi virtutem evacuat, si ad hxc etiam ex proprio desiderio anhelat. Neque enim se sub obedientia dirigit , qui ad percipienda hujus mundiprosperalibidini propriae ambitionis servit. Rursum cum mundi despectus praecipitur, cum probra adipisci et contumeliae jubentur; nisi haec ex semetipso animus appetat, obedientiae sibi meritum minuit, qui ad ea quae in hac vita despecta sunt , invitus nolensque descendit. Debet ergo obedientia et in adversis ex suo aliquid habere, et rursum in prosperis ex suo aliquid omnino non habere : quatenus in adversis tanto sit gloriosior, quanto divino ordini etiam ex desiderio jungitur ; et in prosperis tanto sit verior, quanto a praesenti ipsa quam divinitus percipit gloria, funditus ex mente separatur : » 'hxc Gregorius. Ut autem dicit Bernardus : « Tria vincula debet habere vera obedientia, videlicet : celeritatem in jussione, jucunditatem in labore, perseverantiam in operis executione.
» Quantum vero bonum sit obedientia et per oppositum quantum malum inobedientia , ostendit Augustinus, dicens : « Perfecte Deus evidenterque monstravit quantum sit bonum obedientia , cum hominem in paradiso positum ab ea re prohibuit, quae non erat mala* 5ola ibi obedientia potuit tenere palmam, tola inobedientia incidi: in poenam. » Unde -et Bernardus sic habet : « Inobedientia Deuiu PRINLE partis caput lv. offendit. Angelos alienat, ejicit a communione Sanctorum , vitam aeternam amittit , gaudium facit daemonibus, aeternum meretur supplicium. » Et iterum : « Non dabit inobedienti copiam sui tantus amator obedientiae , qui maluit mori quam non obedire, et ne perderet obedientiam, perdidit vitam : » haec Bernardus. 6 Christus Apostolos ad prasdicandum mittens semetipsum eis PR/EBET EXEMPLUM. — Cum CTgO COttsummasset Jesus, sermones praedictos, prascipiens duodecim discipulis suis , modum scilicet prasdicandi et vivendi praedictum, transiit inde , ut doceret et prcedicaret in civitatibus eorum , scilicet discipulorum, quarum Domini non erant, sed in quibus nati vel enutriti, seu morati fuerant; hoc est ut praedicaret Judaeis quibus missus erat. Praedicans itaque ibidem Judaeis, non Samaritanis, non Gentibus, fecit quod docuerat et mandaverat discipulis , ut secundum promissa prius offerretur Judaeis occasio salutis.
Hic ergo dat majoribus praelatis exemplum, ut ipsi praedicare non desinant, quamvis alios destinent ad praedicandum ; ne, aliis laborantibus, otiosi fiant et bonorum gloriosum fructum perdant. Sed, heu ! hodie multi praelati vicarios, non adjutores," quaerunt, et quiescere, non collaborare, volunt, opinantes quod sic suae et subditorum animaerequiescant in pace. Imo, quod pejus est, proh, dolor! praedicationibus omissis, quidam vacant guerris et pugnis, et qui praedicando 'deberent animas vivificare, guerras faciendo non timent et corpora et animas perimere; et sic, lotis extrinsecus manibus, sed pollutis intrinsecus cordibus, ad altare accedere. Ubi Chrysostomus : « Cum consummasset Jesus prcecipiefis discipulis suis exiit ad praedicandum, ne, laborantibus discipulis, otiosus esset Magister. Non enim vicarios operis sui illos ordinaverat, sed adjutores; et ideo, festinantibus mercenariis, necesse erat ut amplius ipse paterfamiiias festinaret. Nam in secularibus qui fuerit major aut clarior, et habuerit secus se minores aut subditos, adeo omnia quaecunque necessaria fuerint ipsi adimplent ; ille autem in suo honore constitutus tantummodo jussionibus praeest et ab omni labore securus est.
In spiritualibus autem viris non est ita; sed qui major est, majorem habet iaborem. Ideo, praedicantibus Apostoiis , ampiius laborabat Christus; miserat enim illos quasi sol radios suos, quasi rosa suavitatis odores, quasi ignis scintillas suas dispersit; ut sicut sol in radiis suis apparet, sicut rosa in odoribus suis sentitur, sicut ignis in scintillis suis aspicitur, sic in illorum virtutibus Christi potentia cognoscatur. Quis enim videns discipulos suos bene instructos, non scientiam Magistri collaudet ? Aut opera eorum magna considerans, non potentiam admiretur auctoris? Faciebat enim Chri stus miracula, faciebant et discipuli ejus; et inter mirabilium operationes major virtutum fama crescebat : » haec Chrysostomus. Exeuntes autem duodecim Apostoli circumibant per castella evangelizantes, non solum procurationem recipientes et curantes in anima et corpore, non malo exemplo occidentes et hoc ubique sine personarum acceptione. Exierunt ab arce contemplationis ad actionem praedicationis et curationis, inducendo homines verbo et exemplo, ut poenitentiam agerent de peccatis; sed, heu ! multi hodie exeunt a latebris perversae cogitationis, ad actionem iniquitatis, corrumpendo homines verbis et exemplis malis.
ORATIO Domine Jesu Christe, Magister bone, da mihi Prophetas, scilicet qui doctrina te praedicant, et justos qui bona vita te demonstrant, ac discipulos et nuntios tuos, qui te quoquo modo denuntiant, sic pro nomine tuo venerari et recipere, ac eis caritatis obsequia et beneficia impendere, ut mercedem cum eis merear, te donante, meritis eorum obtinere. Da mihi etiam, Domine Deus meus, praelatos, praedicatores et sacerdotes reverenter audireet eorum admonitionibus obediendo acquiescere, ut cum veris obedientibus valeam apud te gratiam invenire. Amen. «
The Life of Christ (Vita Christi) companion
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