De genealogia Salvatoris
The Genealogy of the Savior
The chapter opens by explaining the significance of Christ's genealogy as recorded by Matthew and Luke, highlighting his royal and priestly lineage.
Once the birth of the Forerunner has been described, the genealogy of the Savior follows, since it precedes his own birth. Regarding this, Matthew says: "The book of the generation," that is, the temporal generation of Jesus Christ—meaning the Savior, the Anointed One, the son of David, the son of Abraham—this is what follows. Matthew’s book is called the "Book of the generation" because he wrote in Hebrew. It's the custom of the Hebrews to name their books after their beginnings, or after what is discussed at the beginning. And so he names, or entitles, his Gospel after the genealogy of Christ, because he begins and starts it from there. However, he placed these two—David and Abraham—at the beginning of the prologue, rather than others. Christ is specifically called the son of these two because one was the principal among the Patriarchs, and the other among the Kings. To these two alone in the Old Testament was the express promise made that Christ would be born from them, so that the priestly dignity from Abraham and the royal dignity from David might be shown by original right in Christ. He placed David before Abraham, even though the reverse was true regarding time, because the dignity of the kingdom is greater than the priority of time, and because David was a profound sinner. Therefore, so that Christ might be shown to be born from pure mercy, the sinner is placed before the just man. This is also because the promise was made to David more evidently, more often, and more firmly, and so that the order of the genealogy would not be disturbed, since the end of one clause is the beginning of another. Hence, beginning the genealogy, he adds, "Abraham begot Isaac," etc., descending as far as Joseph. These generations are recounted because of the one through whom Mary gave birth to Jesus, who is called Christ; more will be said about this below. That’s why it says "Book of the generation" in the singular: although many generations are listed in order, the generation of only one—Jesus Christ—is what’s being sought, and it’s for his sake that the others are included here. He is called Jesus in regard to his divine nature, and Christ in regard to his human nature. Thus, the name Jesus is a proper name, while the name Christ is a common name; the name Jesus is a name of glory, but the name Christ is a name of grace. We should note that Matthew traces Christ's genealogy in descending order because he is focusing on the humanity through which Christ came down to us, showing how God took on our weakness. This is why he begins with Abraham, showing how God came into the world by assuming flesh that descended from the patriarchs, and he proceeds all the way to Joseph, the husband of Mary, from whom alone as a Virgin Jesus was born materially, since he was born of the Father essentially. Conversely, Luke describes it in ascending order, because he shows that the children of grace ascend to the kingdom through Christ, and he describes the restoration of human nature into God. Therefore, he begins from Baptism, where they become children of grace, and proceeds all the way to Adam; for this spiritual generation includes everyone who wishes to become a child of God in Christ. As Hilary said: 'The degree that Matthew had traced in the order of royal succession, Luke calculates in the priestly origin; and as each counts these, each signifies the kinship of both tribes in the Lord; and thus, in their own respective parts, they have proven the glory of our Lord Jesus Christ, who is eternal king and priest, and in his carnal birth, the glory of both kinds.' So says Hilary. Hence Augustine says: 'Only then was he anointed king and priest, and in these two persons was prefigured the one king and priest; in both offices, the one Christ, ruling and interceding for us, making us his members, so that in him we too might be of Christ.' Why is Christ called the son of Abraham and David before all others? Matthew, therefore, beginning from Abraham and coming through the line of Judah to David—the first king in the tribe of Judah—traced the entire genealogy of those succeeding him all the way to Joseph in order, so that he might show that the Savior was descended according to the flesh from the seed of Abraham, who was principal among the patriarchs, and from the progeny of David, who was principal among the kings, and from the tribe of Judah, which was principal among the tribes. For Christ the Lord had been promised to both Abraham and David, and it had been prophesied that he would trace his origin from the tribe of Judah.
The Threefold Period of Grace
The forty-two generations are interpreted as a spiritual typology representing the soul's journey through repentance, progress, and perfection.
Christ's genealogy is described here through three sets of fourteen generations: some before the Law, some during the time of the Law, and the final one—the generation of Christ himself—in the time of grace, which began with his conception. And by this it is signified that some in these three periods were saved through faith in Christ. Furthermore, according to Chrysostom, once those three sets of fourteen generations were completed, the status of humanity among the Jews changed. For from Abraham to David, they were under judges; from David to the exile, under kings; and from the exile to Christ, under high priests. The point is this: just as the status of humanity changed after those three sets of fourteen generations were completed, so too has it changed since Christ, so that he himself might be Judge, King, and High Priest. Furthermore, it signifies that in Christ the obedience of the Decalogue and the truth of the Gospel are brought to completion in the faith of the Trinity, in which he gave us the power to become children of God; and that through the observance of these things, Christ, who is the Sun of Justice, rises in us through spiritual illumination. Likewise, the three sets of fourteen make forty-two generations, through which we arrive at Christ, who was promised to us as our reward; just as the children of Israel, through forty-two encampments, reached the land promised to them. These three groups of fourteen represent three periods: before the Law, under the Law, and the time of grace. The first group of fourteen spans from Abraham up to and including David; the second, from David to the Babylonian exile; the third, from the Babylonian exile to Christ. The first group includes the patriarchs; the second, the kings; the third, the leaders. The first group consists of those born before entering Egypt, such as: 'Judas, etc.' The second consists of those born in Egypt, such as: 'Phares, etc.'; the third, those born after the exodus, such as: 'Naasson, etc.' The first group of fourteen signifies the birth of Christ through grace in the penitent soul; the second, in the progressing soul; and the third, in the perfect soul. The spiritual birth of Christ in the penitent soul is shown through three stages of repentance. The first is in the beginning; the second, in the progress; and the third, in the completion. In the beginning of repentance, three things are involved: those that precede, those that constitute, and those that follow repentance. Two things precede it: faith in divine goodness, represented by Abraham, and hope for pardon, represented by Isaac. Three things constitute it: contrition, which involves a struggle to detest the sin previously held in love, represented by Jacob; confession, represented by Judah; and satisfaction, represented by his brothers. Three things preserve it: fear of offense, represented by Phares, who is called 'division'; love of glory, represented by Zaram, who is called 'rising'; and horror of hell, represented by Esron, who is called 'arrow'. Following this is the spiritual birth of Christ in the soul during the progress of repentance, which contains four generations according to the four requirements of progress. The first is choosing good over evil, signified by Aram, meaning 'the chosen'; the second is a perfect will to do good, signified by Aminadab, meaning 'the spontaneous one'; the third is the prudence to discern what helps from what harms, signified by Naasson, meaning 'the serpent-like one'; the fourth is the sense of joy in finding pleasure in God, signified by Salmon, meaning 'the sensible one.' Then follows the third generation of Christ in the completion of repentance, to which four generations correspond, according to the four helpful steps found there. The first is strength against the temptations of sin, signified by Booz, in whom there is strength; the second is service toward the works of grace, signified by Obed, meaning 'the servant'; the third is constancy against the persecutions of punishment, designated by Jesse, meaning 'the islands of Lebanon' (since an island is shaken by the waves); the fourth is the final fortitude of perseverance, signified by David, meaning 'strong of hand.' This is the second stage in the soul that is progressing. Next begins the second group of fourteen, in which the spiritual generation of Christ in the progressing soul is signified, according to four degrees: the first is the desire for good things; the second is turning away from evil things; the third is performing the commandments; the fourth is fulfilling the counsels. Three things belong to the first degree: the quiet of the heart toward oneself, designated by Solomon, meaning 'the peaceful one'; the breadth of love toward one's neighbor, designated by Roboam, meaning 'the breadth of the people'; and the subjection of the will to God, designated by Abia, meaning 'the Father is Lord,' in which the subjection of love and fear is understood. Three things likewise belong to the second degree, which is progress in turning away from evil things: the avoidance of scandal, signified by Asa, meaning 'the one who takes away'; the avoidance of corrupt judgment, signified by Josaphat, meaning 'the one who judges'; and the avoidance of contempt for one's neighbor, signified by Joram, meaning 'the exalted one.' By the first, the avoidance of evil in action is signified; by the second, in thought; by the third, in affection. Four generations belong to the third degree, which is progress in performing the commandments, because the commandments must be observed in both the state of adversity and the state of prosperity. Two things belong to the state of adversity: fortitude in tackling difficult tasks, signified by Ozias, meaning 'the robust one of the Lord' or 'fortitude'; and patience in enduring adversity, signified by Joatham, meaning 'the perfect one,' because patience has a perfect work. Two things belong to the state of prosperity: continence from taking pleasure in changeable goods, signified by Achaz, meaning 'the continent one'; and the strengthening in the unchangeable good, signified by Ezechias, meaning 'the Lord has strengthened me.' Four things correspond to the fourth degree, which is progress in fulfilling the counsels: the first is forgetting the earthly things of this world, signified by Manasses, meaning 'forgetfulness'; the second is taking up the Lord's yoke as a spiritual nourishment, signified by Amon, meaning 'the nourished one,' from which he says elsewhere: 'Come to me.' "All you who labor and are burdened, and I will refresh you." The third stage is devotion, regarding present merit, signified by Josiah, meaning "the Lord’s incense"; the fourth is preparation, regarding future reward, signified by Jeconiah, meaning "preparation." Finally, the third group of fourteen begins, signifying the generation of Christ through grace in the perfected soul, according to four degrees. The first is considered in terms of the perfection of religious; the second, of prelates; the third, of those in active life; the fourth, applying generally to all, namely, those who persevere. After the migration to Babylon—that is, after the transition from a state of imperfection—follows the perfection of religious, to which three things pertain: prompt obedience, which Jeconiah signifies, meaning "preparation"; voluntary poverty, which seeks nothing other than God, which Salathiel signifies, meaning "my petition is God"; and regular discipline, which Zerubbabel signifies, meaning "master of confusion," because it disciplines the confusion of sin. To the perfection of prelates pertain four things: fatherly care for those under them, which Abiud signifies, meaning "my father is he"; teaching that stirs the sluggish, which Eliakim signifies, meaning "resurrecting"; knowledge that counsels the inexperienced, which Azor signifies, meaning "seeing light"; and holiness of life, informing others, which Zadok signifies, meaning "just." To the perfection of those in active life pertain four things: perfection of charity toward neighbors, which Achim signifies, meaning "my brother"; perfection of love toward God, which Eliud signifies, meaning "my God"; perfection of trust in God in adversity, which Eleazar signifies, meaning "my God is helper"; and perfection of humility in prosperity, so that all things are considered gifts of God, which Matthan signifies, meaning "gift." To the common perfection of those who persevere pertain three things: the uprooting of vices, which Jacob signifies, meaning "supplanter"; continuous progress in virtues, which Joseph signifies, meaning "increasing"; and the constancy of immovable faith, which is signified in the phrase "husband of Mary," interpreted as "star of the sea," which is the pole that does not move. For these three things are necessary for perseverance. Through all these, however, Christ is signified, because the meanings of these names apply to Him.
The Virtue of Holy Humility
Christ's choice of lowly ancestors serves as a model for believers to reject pride and embrace humility as the foundation of all virtue.
Consider the Lord's ancestors here, for He did not disdain to be born of lowly and sinful people, and He did not want to boast in His ancestors. We shouldn't boast in these things, nor—what's more—in our own virtues and works, lest we diminish the reward for them in some way, or even lose it entirely. Chrysostom says: "The dignity of Christ shines forth here, not because He has great and powerful ancestors, but because He has lowly and common ones." For the greatest and most admirable glory of the exalted is to humble themselves willingly and deeply. Just as He is considered admirable not only because He died, but because He was crucified and buried, so too regarding His generation: He is worthy of admiration not only because He took on flesh and became man, but because He deigned to have such ancestors, blushing at nothing of our own vileness. By this, He surely teaches us that we, too, should never blush at the faults of our parents, but seek only one thing: to be ennobled always by the honor of our own virtues. No one should be praised or blamed for the virtue or vice of their parents; no one is truly made obscure or famous by that. In fact, to say something more thoughtful, I don't know how someone shines more brightly who, existing as someone from parents entirely alien to virtue, has nevertheless become wonderful in virtue himself. Therefore, let no one be lifted up in pride because of the glory of their parents. By considering the Lord's ancestors, let them empty out and suppress all swelling of the mind, and let them boast only in their virtues—or rather, not even in those; for that is how the Pharisee became worse than the Publican. Don't ruin the fruits of your own labors, and don't pour out your sweat for nothing; don't run a pointless race, only to throw away the reward of your work after a thousand detours. Your Lord knows the merit of your virtues much better than you do. Don't let yourself swell with pride, but call yourself useless, so that you may join the company of those who are truly useful. If you claim to be worthy of praise, you become a reprobate, even if you were praiseworthy before. But if you admit you are useless, you become useful, even if you were a reprobate before—which is why we need to forget our past virtues. For the most secure treasury of virtues is the forgetting of virtues. Therefore, if we carry them around in our memory as if they were for sale, we arm the enemy, provoke the adversary, and invite the thief to steal. But if no one else knows these things except for the One from whom no secrets can be hidden, these precious things will remain in a safe place. Don't frequently display such goods, lest someone happen to snatch them away—something the Pharisee suffered by carrying them on his tongue, from which the devil snatched them away. Let us therefore be careful about saying anything glorious about ourselves, for this makes us hateful to people and abominable to God. For that reason, the greater the things we do, the less we should say about ourselves; that’s how we gain the greatest glory, both before God and in the eyes of others—and not just glory before God, but also a most complete reward and recompense. For when we have done some holy thing, we undoubtedly have a debtor; but when we consider ourselves to have done nothing, we deserve more from such an attitude than from the works themselves that we perform. And so, the goodness of humility surpasses the merits of all virtues; if it isn't present, none of them can be praiseworthy. Therefore, if you want to make your good deeds great, don't think of them as great; otherwise, they cannot be great. For the Centurion said: 'I am not worthy that you should enter under my roof,' and because of this, he was made worthy and became a marvel to all the Jews of that time. So too, Paul says: 'I am not worthy to be called an Apostle,' and yet he was made the first of them all. So too, John says: 'I am not worthy to untie the strap of his sandal,' and for this reason, he became the friend of the Bridegroom; and the hand that he called unworthy of sandals, Christ drew up above his own head. Peter also says, 'Depart from me.' 'For I am a sinful man, Lord,' and because of this, you are the foundation of the Church. For nothing is so pleasing to God as when someone considers himself the least and most humble. This virtue is born and nourished only when the soul never drifts away from its union with God and from self-examination. The soul must not drift away from that union and from self-examination. For whoever is humbled in heart and broken in spirit will not be carried away into glory, nor will they be vexed by the bitterness of envy or the fury of anger; they will not succumb to any other passion. For He says, 'Learn from me, for I am gentle and humble in heart, and you will find rest for your souls,' so that here and... ...there we may enjoy great rest, and deeply plant humility, the mother of all good things, within our souls. For in this way we will be able to cross the sea or the waves of this life and sail into that most tranquil harbor: these are the words of Chrysostom.
A Prayer of Thanksgiving
The chapter concludes with a devotional prayer acknowledging the mystery of the Incarnation and seeking grace to live worthily.
PRAYER: Lord Jesus Christ, our hope and our trust, be mindful of what You undertook for our redemption. Be mindful that You, the Creator of all, deigned to become conscious of our nature by taking on our human form. You came, Lord, for the sake of sinners, so that you might... ...wipe away their sins. What can I give back to you, and what can be done that is worthy of this? I praise you and thank you with all my heart for the immense benefits by which you have come to the aid of the lost human race. And I pray to you, most loving Lord, that since you were moved for our sake to deign to become human, do not let what you decided in your mercy to take on perish in us; and enable me to offer you the service that is pleasing and due to you. Amen.
Read the original Latin
Descripto igitur ortu Praecursoris , consequenter sequitur genealogia Salvatoris; quia haec ejus ortum praecedit. De qua Matthaeus sic dicit:Li6er generationis , scilicet temporalis Jesu Christi, id est Salvatoris uncti, Jilii David, filii Abraham, hic scilicet est qui sequitur. Matthaei liber, dictus est Uber generationis , quia scripsit Hebraice. Consuetudo autem Hebraeorum est libros ab eorum principiis, seu ab eo de quo tractatur in principio, denominare. Et ideo a Christi genealogia, Evangelium suum denominat , seu intitulat, quia ab ea, ipsum incipit et inchoat. Praeposuit autem in prologo istos duos, scilicet David et Abraham, potius quam alios. Et horum duorum filius specialiter dicitur Christus, quia unus inter Patriarchas, alter inter Reges, fuit principalis; et his duobus, solura in Veteri Testamento, facta est expressa promissio de Christo ex eis nascituro; et ut dignitas sacerdotalis ex Abraham, et regalis ex David, originali jure ostenderetur in Christo. Praeposuit vero David Abrahae , cum e converso esset quantum ad tempus, quia dignitas regni, major est quam prioritas temporis, et quia David profundus fuit peccator; ideo ut ex sola misericordia Christus natus ostendatur, peccator justo pfaeponitur, et quia evidentius , et saepius , et firmius promissio facta est David ; et ne ordo genealogiae turbaretur, quia finis clausulae unius, est principium alterius : unde incipiens genealogiam , subjungit : Abraham genuit Isaac , etc; usque ad Joseph descendendo.
Quae generationes narrantur, propter illam qua Maria gcnuit Jesum , qvi vocatur Christus : de qua dicetur inferius. Et ideo dicit : Liber generationis, singulariter, qiiia quamvis multae generationes per ordinem replicentur, unius tamen, id est Jesu Christi, generatio quaeritur, propter quam ceterae hic inducuntur : qui dicitur Jesus, quoad divinam, et Christus, quoad humanam naturam. Unde nomen Jesu, est nomen proprium; sed notnen Christi , est nomen commune : et nomen Jesu, est nomen gloriae ; sed nomen Christi , est nomen gratiae.
Considerandum autem , quod Matthaeus descendendo texit generationem Christi , quia agit de humanitate qua Christus ad nos descendit, et assumptionem infirmitatis nostrae a Deo ostendit. Unde et ab Abraham incipit, ostendens modum qualiter Deus venit in mundum, carnem a patribus descendentem assumendo, et procedit usque ad Joseph virum Mariae, de qua sola Virgine natus est Jesus materialiter, quia de Patre essentialiter. E contrario autem Lucas describit eam ascendendo, quia filios gratiae per Christum ad regnum ascendere ostendit, et reductionem humanae naturae in Deum describit. Unde et a Baptismo, ubi filii gratiae fiunt, incipit et usque ad Adam procedit; quia spiritualis generatio omnes qui volunt in Christo filii Dei fieri comprehendit. Ut autem didt Hilarius : « Gradum quem Matthseus in ordine regiae successionis cdiderat, Lucas in sacerdotali origine computat ; quem dum uterque dinumerat, cognationem in Domino Qtriusque tribus uterque significat; atque ita suis quaeque partibus Domini nostri Jesu Christi, qui est aeternus rex et sacerdos, et in carnali ortu utriusque generis gloriam probaverunt : » haec Hilarius. Unde Augustinus : «Solusautemtuncungebatur rex et sacerdos , et in his duabus personis praefigurabatur unus rex et sacerdos; utroque munere unus Christus regens et interpellans pro nobis , faciensque nos membra sua, ut in illo et nos Christi essemus. » 3 CUR ChRISTUS PRiE CETERIS FILius Abraham et David dicatur ? — Incipiens itaque Matthaeus ab Abraham , et per Judae lineam venicAS ad David, primum regem in tribu ' Juda, totam sibi succedentium genealogiam usque ad Joseph, ex ordine texit, ut Salvatorem nostnim ex semine Abrahae, qui principalis fuit inter Patriarchas, et de progenie David , qui principalis fuit inter reges , et de tribu Juda, quae inter tribus principalis fuit , secundum carnem descendisse ostendat.
Nam et Abrahae et David Christus Dominus fuerat promissus, et quod de tribu Juda originem duceret, fuerat prophetatum.
Describitur autem hic generatio Christi, per tres quaterdenas generationum, quarum aliquae fuerunt ante Legem, et aliquae tempore Legis, et ultima, scilicet Christi generatio, tempore gratiae, quod incepit ab ejus conceptione. Et per hoc significatur, quod aliqui istis tribus temporibus, salvati sunt, per fidem Christi. Item secundum Chrysostomum, completis ter quatuordecim generationibus, mutatus est in Judaeis hominum status. Ab Abraham enim usque ad Da-^d, fuerunt sub judicibus; a David usque ad transmigrationem, sub regibus; a transmigratione usque ad Christum, sub pontificibus. Os* tenditur per hoc, quod sicut completis ter quatuordecim generatiQnibus, mutatus est hominum status; sic a Christo hominuxn status mutatus est, ut tpse sit Judex, Rex, et Pontifex- Item per hoc significatur quod in Christo consummatur obedientia decalogi, et veritas Evangelii, in fide Trinitatis, in qua dedit nobis potestatem filios Dei fieri; et quod per istorum observationem, Christus, qui est Sol justitice, oritur in nobis, per spiritualem illuminationem. Item, tres quaterdens faciunt quadraginta duas generationes, per quas pervenimus ad Christum, qui promissus est nobb in prsemium; sicut filii Israel, per quadraginta duas mansiones, venerunt ad terram sibi promissam.
Per has tres quaterdenas notantur tria tempora : ante Legem, sub Lege, et tempus gratiae : prima quaterdena est ab Abraham usque ad David inchKive; secimda, a David usqufr ad transmigrationem Babjrlonis; tertia, a transmigratione Babylonis, usque ad Christum. Prima continet patriarchas; secunda, reges ; fertia, duces. In prima ponuntur primo nati ante ingressum -^^gypti, ibi : Judas autem, etc. ; secundo, nati in ^gypto, ibi : Pkares autem, etc; tertio, nati post egressum, ibi : Naasson autem, etc.
Prima quaterdena signat generationem Christi pergratiam in anima pocnitente; secunda, in anima proficiente; tertia, in anima pcrfecta. Generatio Christi spiritualis, in anima poenitente ostenditur, secundum tres gradus poenitentiae. Primus enim, in inchoatione; secundus, in progressu; tertius, in consummatione. In inchoatione poenitentiae, implicantur tria, scilicet praecedentia, constituentia, et consemntia poemtentiam. Praecedentia sunt duo, scilicet : fides bonitatis divinae, quae per Abraham; spes veniae, quae per Isaac. Constituentia sunt tria : contritio in qua est lucta, detestando peccatum priils amatum, quae per Jacob; confessio, quae per Judam ; satisfactio , quae per firatres ejus. Conservantia sunt tria : timor offensae, quae per Phares, qui dicitur divisio; amor gloriae, qu» per Zaram, qui dicitur oriens; horror gehennae, quae per Esron, qui dicitur sagitia. — Sequitur spiritualis generatio Christi in anima, in progjressu poenitentise , quae continet quatuor generationes , secundum quatuor expedientia progressus.
Primom est, electio boni a malo, quae pcr Aram, qui dicitur electus; secundum est voluntas perfecta, in bono eiequendo, quae per Aminadab, qui dicitur spontaneus; tertium est, prudentia discernendi, juvans a nocivo, quae per Naasson, qui dicitur serpentinus; quartum est, sensus gaudii in complacendo, qui per Salmon, qui dicitur sensibi^ lis, — Subsequitur tertia generatio Christi, in consummatione poenitentiae; ad quam concurrunt quatuor generationes, seamdum quatuor ibi expedientia. Primum est robur contra tentationes culpee, quod significatur per Booz, in quo robur; secundum est servitus ad opcrationes gratiae, quae significatur per Obed, qui dicitur serviens; tertiimi est, constantia contra persscutiones poenae, quod designat Jesse, id est, insulce Libani, [insula enim quatitur undis; quartum est, fortitudo finalis perscverantiae , quod significat David, id est manu fortis, 7 Secunda, in anima proficienTE. — Deinde incipit sccunda quaterdcna , in qua significatur generatio Christi spiritualis, in anima proficiente; ct hoc secundum quatuor gradus : quorum primus cst, in voluntate bonorum; secundus, in declinatione malorum; tertius, in operatione mandatorum ; quartus, in impletione consiliorum. Ad primum gradum pertinent tria : quietudo cordis ad hominem ipsum, quam designat Salomon, id est , pacificus ; iatitudo charitatis ad proximum, quam designat Roboam , id est, latitudo populi ; subjectio voluntatis ad Deum, quam designat Abia, id est, pater Dominus, in quo amoris et timoris subjectio intelligitur. — Ad secundum gradum, qui est profectus in declinatione malorum, pertinent similiter tria : vitatio scandali, quod signat Asa, id cst y tollens ; vitatio pravi judicii , quod signat Josaphat, id est, judicans ; wltBtio contemptus proximi, quod significat Joram, id est, excelsus, Per primum, signatur vitatio mali in efFectu ; per secundum, in cogitatu ; per tertium, in affectu. — Ad tertium gradum, qui est profectus in operatione mandatorum, pertinent quatuor generationes , quia observanda sunt mandata, in statu adversitatis, et prosperitatis. Ad statum adversitatis pertinent duo : fortitudo in aggrediendo difficilia, quam signat Ozias, id est, robustus Domini, vel fortiiudo; patientia, in sustinendo adversa , quam signat Joatham , id est, perfectus, quia patientia opus perfectum habet, Ad statum prosperitatis pertinent duo : continentia , a delectando in bono commutabili , quam signat Achaz , id est , continens ; confortatio , in bono incommutabili, quod signat Ezechias, id est , confortavit me Dominus. — Ad quartum gradum, qui est profectus in adimpletione consiliorum concurrunt quatuor : primum est, oblivio terrenorum hujus mundi , quam signat Manasses , id est , oblivio; secundum est, susceptio jugi Domini, quasi spiritualis nutrimenti, quam signat Amon, id est, nutritus; unde ait alibi : Venite ad me.
omnes qui laboratis, et onerati estis, et ego reficiam vos; tertium est, devotio , respectu praesentis meriti, quam signat Josias, id est, incensum Domini; quartum est praeparatio respectu futuri praemii, quam signat Jechonias, id est, prceparatio, 8 Tertia, in anima perfecta. — Ultimo incipit tertia quaterdena, quae signat generationem Christi per gratiam in anima perfecta, secundum qXiatuor gradus. Primus attenditur quantum ad perfectionem religiosorum ; secundus , praelatorum; tertius, activorum; quartus, respondens communiter omnibus , scilicet perseverantium. Post iransmigrationem Babylonis , id est , post transitum a statu imperfectionis, sequitur perfectio religiosorum, ad quam pertinent tria : obedientia prompta, quam signat Jechonias, id est prceparatio ; paupertas voluntaria, quae nihil aliud quam Deum quaerit, quam signat Salathiel, id est, petiiio mea Deus ; regularis disciplina, quam signat Zorobabel, id est, magister confusionis, quia disciplinat confusionem peccati. — Ad perfectionem praelatorum pertinent quatuor , scilicet : patema sollicitudo ad subditos, qnod signat Abiud, id est, pater meus isie; doctrina excitans pigros, quod signat Eliacim, id est, resuscitans ; scltntia imperitis consulens , quod signat Azor, id est, videns lumen ; sanctitas vitae, alios informans, quod signat Sadoch, id est, justus, — Ad perfeclionem activorum pertinent quatuor, scilicet : perfectio charitatis ad proximos , quod signat Achim , id est, fratermeus; perfectio amoris ad Deum , quod signat Eliud, id est, Deus meus; perfectio fiduciae in Deum in adversis, quod signat Eleazar, id est, Deus meus adjutor ; perfectio humilitatis in prosperis, ut omnia reputentur dona Dei , quod signat Mathan, id est, donum. — *Ad perfectionem vero communein perseverantium , pertinent tria, scilicet : supplantatio vitiorum , quod signat Jacob , id est, supplantator ; continuus profectus virtutum, quem signat Joseph, id est , accrescens ; constaa tia fi dei immobiiis, quod signatur in hoc quod dicitur, vir Marice, quae interpretatur stella maris ; q uae est polus qui non movetur. Haec enim tria sunt necessaria perseverantiae. Per hos autem praedictos omnes figuratur Christus; quia ei conveniunt res interpretationem nominum praedictorum.
Considera hic progenitores Domini , quia de exiguis et peccatoribus non dedignatus est nasci , et noluit in progenitoribus gloriari. Neque enim in his, neque, quod amplius est, in virtutibus et operibus gloriari debemus , ne horum mercedem in aliquo minuamus, vel etiam in toto perdamus. Unde Chrysostomus : a Hic refulget dignitas Christi, non quia raagnos progenitores habeat ac potentes, sed quia exiguos ac viles. Sublimium enim illa maxin^a et admirabilis gloria est , humiliari sponte submissius. Sicut enim admirabilis judicatur, non quia mortuus tantum est, verum quia etiam * crucifixus est et sepultus : sic etiam in generatione illius dici potest quod non solum quia suscepit carnem, et homo factus est, admiratione sit dignus; sed quia etiam tales progenitores habere dignatus est, nihil de nostris vilitatibus erubescens, per ipsa procul dubio docens ut nos quoque nunquam de vitiis erubescamus parentum, sed unum illud quaeramus, semper nobilitari propriarum honore virtutum. Non est omnino, non est, nec de virtute, nec de vitio parentum, aut laudandus aliquis, aut culpan- | dus ; nemo inde vere, aut obscurus aut clarus est. Imo, ut considerantius aliquid dicamus, nescio quomodo magis ille resplendet, qui ex parentibus a virtute prorsus alienis existens , ipse tamen fuerit de virtute mirabilis. Nullus igitur in superbiam de gloria elevetur parentum, sed considerans progenitores Domini, omnem evacuet et comprimat mentis tumorem, et de solis virtutibus glorietur : quinimo ne de istis quidem; sic enim etiam Pharisaeus Publicano deterior effectus est.
Noli igitur ipse tuorum corrumpere fructus laborum, et noli sudores tuos in vanum effundere; noli cursum inanem dirigere, post mille circuitus, mercedem laboris evacuans. Novit enim Dominus tuus, ct quidem multo te melius, tuarum merita virtutum; ne igitur in superbiam tumescamus, sed dicamus nosmetipsos inutiles, ut in partem utilium transeamus. Si enim laudandum te esse dixeris, reprobus efficieris, etiamsi fueras ante laudabilis; si vero inutilem te fateris, factus es utilis, etiamsi ante reprobus fueris : propter quod necessaria nobis est praeteritarum oblivio virtutum. Stabilissimum enim aerarium virtutum est oblivio virtutum. Itaque si eas in memoria quasi venales assidue portemus, armamus hostem, irritamus inimicum, et dolosum invitamus ad furtum. Si vero nemo alter haec scierit, nisi quem nuUa occulta possunt latere, tuto in loco pretiosa consistent. Nequaquam igitur hujusmodi bona frequenter eventiles , ne quis forte ea diripiat : quod etiam Pharisaeus passus est in lingua illa circumferens , unde ea et diabolus rapuit. Caveamus igitur de nobismetipsis dicere aliquid gloriose ; hoc enim nos et hominibus odibiles, et Deo abominabiles facit.
Et idcirco quanto majora fecerimus, tanto de nobis minora dicamus; hoc enim modo maximam, et apud Deum, et coram hominibus gloriam consequimur; nec solum gloriam apud Deum, sed etiam mercedem retributionemque plenissimam. Quando enim aliqua sancta fecerimus, habemus procul dubio debitorem; quando vero nihil nos arbitramur operatos, amplius de tali meremur affectu, quam propter opera ipsa quas £acimus.
Itaque virtutum omnium merita bonum humilitatis exsuperat; quae si non adsit, nec illae poterunt esse laudabiles. Itaque si bona tua magna vis facere, noli illa putare magna, aliter magna eesenon possunt. Sic enim Centurio : Non sum dignus ut intres sub tecttun meum; et propterea dignus efficctus est, supraque omnes tunc Judaeos mirabilis. Sic etiam Paulus ait : Non sum dignus Apostolus vocari, et omnium primus effectus est. Sic et Joannes ; Non sum, inquit, dignus, ut solvam ejus corri^ giam calceamenti, et idcirco amicus factus est sponsi , et manum quam indignam dixit calceamentis,^ hanc Christus supra caput attraxit snum. Sic etiam Petrus ait : Exi a. me, Domine, quoniam homo pec-^ catoj* sum, et propterea £Eu:tu8 est fundamentum Ecclesis. Nihil enim ita est amicimi Deo, ut si se aliquis minimum ac humilem reputet.
Quae virtusy non aliunde magis, aut oritur, aut nutritur, quam si nunquam. animus a conjunctione, et sui discussione discedat. Qui enim humiliatur corde, atque conteritur, non efiferetur in gloriam, non in invidiae livorem ; non iracundiae furore vexabitur ; non aliquam aliam suscipiet passionem. Discite enim^ inquit, a me, quia mitis sum et hu-^ milis corde; et invenietis requient animahus vestris, Ut ergo hic et. ibi requie multa perfruamur, humilitatem matrem bonorum, nostris penitus inseramus animabus. Sic enim et istius vitae pelagus, sive fluctus, transire poterimus, et ad tcanquillissimum illum enavi-^ gare portum : » haec Chrysostomus. ORATIO Domine Jesu Christe, spes et fiducia nostra, memor esto quae pro redemptione nostra suscepisti. Memor esto quod Creator omnium, susceptione nostrae naturae conscius fieri dignatus es figmenti nostri.
Venisti, Domine, propter peccatores, ut omnium. peccata deleres. Quid tibi retri* bui, quid pro hoc digne potest agi ? Te laudo, libi totis visceribus gratias ^S0> pro immensis beneficiis tuis quibus humano gcneri perdito subvenisti. Et precor te, piissime Domine, utqui sic pro nobis flexus es, ut homo fieri dignareris, non in nobis patiaris perire, quod decrevisti miseratusassumere : et fac me tibi gratam et debitam servitutem exhibere. Amen.
The Life of Christ (Vita Christi) companion
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