De transitu Domini et discipulorum per sata
The Disciples' Hunger and the Pharisees' Slander
The disciples' hunger in the grain fields prompts a legalistic accusation from the Pharisees, which the text reframes as a test of discernment and malice.
murmuring. Then, as the Lord was passing through the grain fields—that is, through the open country where the crops were growing—on a Sabbath, His disciples, being hungry, began to pick the heads of grain because of their poverty and lack of food. They rubbed them in their hands and ate the kernels to satisfy their hunger. Consider the food of the Apostles: the grains of the wheat stalks. They were like doves, whose nature it is to eat grain. They were hungry, both from poverty and from the constant pressure of the crowds. This signifies that sinners and leaders alike ought to set aside food for the body for the sake of the health of souls. Bede says: 'Because the disciples had no time to eat due to the constant pressure of the crowds, they were hungry like other men; but by picking the stalks, they relieved their hunger. This is the way of those who lead a more austere life: they don't seek prepared meals, but simple food.' And Chrysostom adds: 'Consider how great the Apostles' preoccupation with teaching was, that they couldn't even find the time to eat.' O blessed Apostles, in whom the body suggested its own needs when the mind had no time to consider what it was doing! Carnal men, however, don't care for spiritual things, even when they have nothing carnal to do. The Pharisees, seeing this, criticized the Lord, as if the disciples were acting against the Law through their Master's teaching, and they said: 'Look, your disciples are doing what is not lawful for them to do on the Sabbath.' They weren't accusing them of acting against the Law as if they were stealing someone else's property, because according to the Law, it was permitted for a hungry person to enter a neighbor's field or vineyard and eat, provided they didn't put in a sickle or carry anything away; rather, they were complaining because by plucking and rubbing the heads of grain on the Sabbath, they were preparing food for themselves, since the Law commanded that food be prepared on the day before and not on the Sabbath. Chrysostom says of this: 'The Jews, knowing that disciples are a mirror of their master—because the master is seen in the disciples—wanted to turn this error of the disciples into a reproach against Christ, and that is why they said these things.' They weren't grieving over any injury to the Law; they were just eager to find an opportunity for slander. They couldn't have been genuinely upset by others acting against the Law, since they were breaking it themselves every day. For whoever grieves when another sins is himself quite perfect in justice. As Chrysostom says, no one can be more merciful to another than he is to himself.
Christ's Defense of Necessity and Mercy
Jesus defends his disciples by appealing to the example of David, the authority of the temple, and the priority of mercy over ritual observance.
The Lord, however, refutes the Pharisees by reasonably defending his disciples and showing that they weren't acting against the Law. And first, by an example in which a twofold argument is touched upon. The first is this. It is an argument from similarity, based on the participants, because the disciples faced a necessity similar to the one David faced long ago when he ate the consecrated bread of the Presence, which it wasn't lawful for him or those with him to eat. If David is excused because he ate in necessity what was otherwise unlawful, then it follows that the disciples are also excused, because they were facing a similar necessity. The second argument is from the lesser, based on the items consumed: because David in his necessity ate the holy bread lawfully, which was permitted only to priests; therefore, the disciples are much more justified in eating grain, which is common to all. It is as if to say: Necessity had no law there, and it shouldn't have one here. For necessity makes something lawful that would otherwise be unlawful. And so, for the hungry disciples, what the Law didn't permit became permitted out of the necessity of hunger; just as today, if someone who is sick breaks a fast, they aren't held guilty. When the Pharisees read those accounts, they praise the mercy shown to David and his men; yet when they see these things, they criticize the transgression in the disciples—from which it's clear that they aren't defending the Law's integrity, but are showing their own malice. The third argument is from the greater to the lesser: priests, whose duty it is to observe the ceremonies of the Law most strictly, are sometimes without blame when they violate the Sabbath—such as when they perform manual labor in the temple related to sacrifices, killing animals, skinning them, washing the offerings, cooking the meat, and doing similar things, or even when they circumcise children. Therefore, the disciples—who are under no such law or order—are all the more blameless for plucking grain and eating it on the Sabbath. Beyond external authorities, the Lord convinced them with His own authority, first by asserting the truth. The reasoning is this: the spiritual temple is more powerful than the figurative one, yet the figurative one could protect the priests serving in it. Therefore, the spiritual one—which is Christ—can do so much more for the disciples who believe in Him, the temple of which He says, "Destroy this temple." . . . Because He who is here—namely, Christ—is greater than the temple, for He is the Lord of the temple. The second argument is one in which He convinces them through the affection of piety, and it is this: the Lord desires the affection of mercy and piety more than the ceremonies of the Old Law; but feeding the hungry is a work of mercy, while observing the Sabbath or offering sacrifices is ceremonial; therefore, etc. Hence, God desires mercy—by which one helps another or oneself in need—more than sacrifice, and works of mercy are more acceptable to God than victims; for the sacrifice most pleasing to God is the salvation of men. The third argument convinces them by showing His power: the Lord can make arrangements in matters over which He has total authority. Since Christ has total authority over both the disciples and the Sabbath, He can grant a dispensation to the disciples regarding work on the Sabbath. For He Himself made the Sabbath for man, so that in it man might rest and be free for God, and not man for the Sabbath; and so, He is Lord even of the Sabbath. And so, according to Ambrose, just as He established the Sabbath, He also has the power to abolish it. Because He made the Sabbath for man and is Lord of the Sabbath, He willed that more care be given to the salvation of men than to the observance of the Sabbath, by permitting His disciples to pluck the ears of grain and satisfy their hunger. Christ, therefore, isn't subject to the observance of the Law, but is over it, and He can change it; for that reason, anyone who follows His ordinance doesn't sin. As for what is said—that He was made under the Law—that subjection was one of will, not of necessity; therefore, He sometimes submitted Himself out of humility, and at other times showed that He was in authority. On this, Chrysostom says: 'The Sabbath wasn't made for idleness, so that people might be entirely unoccupied on that day, but so that, while resting, they might meditate on God as their Creator, and through that leisure, remember the works of God; so that while the reason for that leisure is sought, God, the Maker of all things, might be revealed.' For He Himself, in giving the Law of the Sabbath, said: 'You shall do nothing except what the soul does.' This is the true feast: if spiritual things are pursued, earthly things are set aside, and we are free for spiritual leisure. So says Chrysostom. 4
Mystical Meanings of the Grain Fields
The narrative is interpreted allegorically, viewing the disciples as preachers and the grain fields as the world or Holy Scripture.
—. In a mystical sense, the Apostles represent preachers and prelates; hunger represents the thirst for human salvation; the grain fields represent the world where various kinds of people are sown; the different crops represent different nations; the ears of grain represent people; the chaff represents their bodies; and the kernels represent their souls—for just as an ear of grain contains two things, the kernel and the chaff, so a person consists of both body and soul. Therefore, the disciples—that is, preachers and prelates—who hunger for the salvation of others, ought to walk through the grain fields, meaning they should go through the world preaching. They must pluck the ears of grain by detaching people from the earthly things to which they had clung in their hearts; they must rub them with their hands by provoking them to good through the example of their own work, in which vice is separated from virtue, just as chaff is separated from the kernel; and they must eat them by incorporating them into the Church. They ought to do this on the Sabbath, that is, in the hope of eternal rest, to which they wish to invite others; and the Pharisees—that is, the demons and the faithless who are the Pharisees' companions—complain about this. Bede says: "To pluck the ears of grain is to pull people away from the earthly intention by which they had fixed their minds as if by a root." To rub them with one's hands is to strip the purity of the mind away from the concupiscence of the flesh—which acts like husks and the outer coverings—by the example of one's virtues. To eat the kernels is for each person, once cleansed of every defilement of flesh and spirit, to be incorporated into the members of the Church through the mouths of those who preach: so says Bede. Likewise, the grain fields are understood as Holy Scripture, which is sown with the seeds of divine teachings; the different crops represent... different books; the ears of grain represent the teachings. Furthermore, preachers walk through the grain fields with the Lord when they investigate the Holy Scriptures through devoted study and meditation. They hunger when they desire to find in them the bread of life for themselves and others. They pluck the ears of grain when they gather from those Scriptures what they see as most useful for themselves. They rub the gathered grain in their hands when they discuss it at length until, beneath the chaff of the letter, they find the grain of spiritual understanding. Finally, they eat that grain when, by ministering to themselves and others through the fulfillment of their works, they incorporate it and strengthen their virtues. They do this on the Sabbath when, with worldly needs and even turbulent thoughts at rest, they are free for God, according to that saying from Ecclesiasticus: 'Wisdom is the scribe.' in a time of emptiness; but the Lord does this. The Sabbath, that is, Christ, he approves, but the Jews or the flatterers—the refreshment of the mind and... ignorant of the needs of souls, they disapprove, saying that one must rest at least on the Sabbath, not understanding that then we ought all the more to see where the Lord is, and to seek the heavenly reward by hoping.
The Virtue of Holy Poverty
The text reflects on the Apostles' poverty as a model for detachment, contrasting it with the vanity and gluttony of the world.
Look closely and consider the disciples; and in such great need, see how they suffer, even though they do this gladly out of love for poverty. For what is it to be troubled by the prince of this world, when you have the Creator of all things? And why should they be reduced to such extreme poverty that they must sustain themselves like animals? Chrysostom says, 'You, however, should admire the disciples, who were so oppressed and had nothing.' They had no care for it; but they were constantly attacked by the hunger of the flesh, and yet they did not turn away from Christ. For if hunger hadn't forced them, they never would have done this; this is what Chrysostom says. Oh, how sweet that food was to those who were hungry, just as that water seemed to be like honey to those who were thirsty; of which it is said: 'He satisfied them with honey from the rock.' The Lord looked upon them and had compassion on them, because He loved them so tenderly; yet He rejoiced, as much for those whom He knew would be moved in this way, as for those to whom they were leaving an example. For in this example, we can grow in virtues. Here, poverty shines brightly; the world's vanity is held in contempt; the costly and elaborate preparation of food is abandoned; and the greed of gluttony, with its shameful excess and insatiable appetite, is completely drained of its strength. Furthermore, there is beastliness. Many people are confused here, because, as Augustine says, to crave bodily pleasures and to avoid hardships is the action of a weak life. Therefore, as Bernard says, it is ridiculous to honor the saints with feasts, while you abstain from what pleases God. Here also is seen the blessed simplicity of the first age, in which people were content with the fruits of trees, herbs, and water. Hence that happy age of old, content with faithful ears, neither did it seek to break fasts with gluttony; the earth gave herbs in health. Drink was also temperate; the earth provided its best. Our times have returned to the old ways, but the fire of Aetna burns with a bitter desire to have: and not Boethius. Hence Jerome says: 'You see, God, that the heart of man was inclined to malice from his youth.' And because his spirit could not remain in these things, since they were flesh, he condemned the works of the flesh, and proving the insatiable greed of men, he gave them permission to eat meat. For the eating of meat was unknown until the flood; but after the flood, just as he gave quails to the murmuring people, so he gave nerves and virulent meats to our teeth. In fact, wine was permitted along with meat after the flood. Hence Peter Damian also says: 'After the beginning of the world, for nearly six hundred years, the human race lived without the cup of wine and the eating of meat; yet not one of those whom Scripture commemorates wasted away from weakness.' Back then, therefore, food was simple and the custom very rare; now, however, we see the opposite. Hence Seneca says: 'They were immune to these evils who did not yet surrender themselves to luxuries.' Many diseases are caused by much filth; and various diseases arise from discordant food. If you do not count the countless diseases, count the followers. From these, not single diseases are born, but inexplicable, diverse, and multiform ones. Hence Chrysostom also says: 'Pleasure and gluttony take away all the stability of our health.' If you go to a place of healing and ask around, you'll find that almost everyone there is suffering because they didn't watch what they ate. A simple, modest diet is truly the mother of health. That's why doctors have called it 'not being satisfied'—they mean that hunger for food is health, and that eating only what you need is the mother of health. If, then, need is the mother of health, it's clear that overindulgence is the mother of disease and sickness, and it creates suffering that goes beyond the doctor's art. Indeed, foot pain, headaches, dizziness, hand tremors, the breakdown of limbs, jaundice, long-lasting fevers, and much more besides—these don't come from a frugal and philosophical diet, but are born from excessive eating and overindulgence. If you want to see the sicknesses of the soul that come from this, look at how greed, lust, melancholy, laziness, incontinence, and ignorance all have their start here. Thinking of all this, let’s flee from drunkenness and pleasure—not just the kind found at the table, but every other kind found in worldly things. Let’s trade that for the pleasure found in spiritual things and, as the Prophet says, 'delight in the Lord' in the things that are here, so that we may possess the good things that are to come. So says Chrysostom. Should the pleasures of the body, then, be despised? They are harmful because they bring pain. As Horace says: 'Shun pleasures; pleasure bought with pain is harmful.' They don't just harm the body; they kill the soul as well. Gregory says, "While the mouth is delighted by seasonings, the soul of the one eating is killed." So, anyone who is wise will trade the pleasure of the body for the pleasure of the soul. Rabanus says, "If you have fully tasted the sweetness of divine love, you won't care about temporal sweetness." Seneca adds, "Whoever pursues the pleasures of the soul, and understands this well, despises the allurements of all the senses." If we lived today as the disciples did then, and as people generally did in the earliest age, we wouldn't need such an array of things, nor such varied and pompous furnishings—things in which the human race is hopelessly tangled. Chrysostom says, "Where is the art of cooks useful to us? Nowhere. Instead, it is highly useless and harmful, damaging both body and soul, and it is the mother of all sicknesses, passions, and lusts, which it introduces with great extravagance." Seneca says, "If the human race were willing to listen, it would know that a cook is just as unnecessary as a soldier." You won't need master craftsmen if you're looking for nature. Simple things are enough for what's necessary, yet people labor for luxuries. Boethius says as much: "If you want to satisfy nature's needs, there's no reason to chase after the abundance of fortune; for nature is content with a few, minimal things." If you try to force satisfaction with extras, what you add will either be unpleasant or harmful. Seneca shows how little nature is actually content with when he says: "Nature desires bread and water; no one is poor when it comes to these." And Lucan says: "Learn how little it takes to sustain life, and how much nature asks for: water and grain." If, however, you add hunger as a seasoning to these things, you'll find them amazingly tasty, even though they seem bland without it. Hence Bernard says: "For someone who lives prudently and soberly, salt and hunger are enough to season everything." Without this, it's necessary to keep concocting one strange, dry mixture after another—things that, as you can see, refresh the palate, provoke the throat, and excite the appetite: so says Bernard. Therefore, as Seneca says: 'Let us resist pleasures, because they are easier to keep out than to get rid of.' And again: 'Cast away whatever tears at your heart; root out pleasures above all else, and treat them as your worst enemies, like the bandits who...' ...embrace us so that they may strangle us.' And, as he also says, luxuries force us into a rage, so that whatever does not respond to our will, they immediately provoke.
Overcoming the Pretext of Weakness
The author addresses the common excuses for avoiding asceticism, urging the reader to recognize that 'inability' is often a lack of will.
To defeat pleasures, it's very effective to flee from their occasions. Hence Seneca says: "Pleasures must be defeated first, and nothing should be done delicately or softly; you must be intent on these thoughts and choose serious and holy places." Excessive charm makes the soul effeminate, and a location can certainly do something to corrupt one's vigor. But some people make excuses, claiming they are weak and cannot do without what they are used to. Seneca answers them, saying: "You'll meet me here with that voice: 'You're demanding something too hard; we are mere mortals, we cannot deny ourselves everything.'" Do you know why we can't do these things? Because we don't believe we can. The cause is not wanting to; 'not being able to' is just a pretext. And again: "You say it's a nuisance to give up the pleasures you're used to, to abstain from food, to be thirsty, to be hungry." This initial abstinence is hard, but then your desire begins to fade; your stomach becomes picky; what you were once greedy for becomes repulsive, and the desires themselves die away. It isn't bitter to go without what you've stopped wanting. Just as an enemy is more dangerous to those who are fleeing, so every trouble presses harder on the one who is retreating and turning away—so says Seneca. However, it is helpful to avoid disordered desire not only in delicacies but even in simple food, to prevent the grumbling by which God is greatly offended. Hence Augustine says: "It is said that a people offended God by nothing more than by grumbling against Him." But so that we might know it is not God's creation that is to blame, but disordered desire: the first man brought death upon himself not because of a pig, but because of an apple; and Esau lost his birthright not because of a chicken, but because of a lentil stew. And again: "Daniel was called a man of desires because he did not eat the bread of desire, and did not drink the wine of concupiscence; because he desired Christ more than feasts," so says Augustine. You must fight against the pleasures not only of the body, but also of the mind; for, as Gregory says, it's useless to wear out the body if the mind isn't restrained from its own perverse pleasures.
The Perfection of Christ's Abjection
The reader is invited to imitate Christ's poverty, acknowledging that His voluntary embrace of disgrace far exceeds any human attempt at asceticism.
Encouraged by the example of the disciples, you should embrace poverty with all your strength—a poverty that shone so brightly in those leaders of the world mentioned above, as well as in the Lord Jesus, his Mother, and everyone who has desired to imitate them perfectly. But embrace it in spirit and love it with your heart, because otherwise it wouldn't be meritorious. It isn't actually praiseworthy just to be poor; what is praiseworthy is to love poverty while in it, and to endure the hardships of poverty joyfully and cheerfully for the sake of Christ. What a pity! For many boast of the name of poverty alone, but in such a way that they lack absolutely nothing. They claim to be friends of the Lord's poverty, but they flee from the companions and friends of poverty with all their might—namely, hunger, thirst, cold, deprivation, contempt, being looked down upon, and things of that sort. As Bernard says, they want to be poor without deprivation, humble without being looked down upon, and patient without being insulted. But you, for your part, must never want to harm poverty itself for any reason; you should have, or desire to have, nothing at all beyond what is necessary. And if you ask what that necessity is? I’ll tell you that the more deeply you love poverty, the more clearly you’ll judge what is truly necessary. For those things are necessary to us without which we cannot exist. See, then, what you can comfortably live without, and don't have, crave, or seek those things, nor even accept them from those who offer them freely. Hence Seneca says: "Cut away what is superfluous, and narrow your desires into a smaller compass." Consider within yourself how much nature requires, not how much greed demands. "Put a bridle on desire, and reject everything that is merely a lure," says Seneca. But many are deceived in judging what is necessary and what is superfluous, and they use superfluous things as if they were necessary. Augustine says: "We are proven to have many superfluous things in our possessions if we keep only what is necessary; for to those who seek vanity, nothing is enough, and he who uselessly holds onto what could benefit the poor is, in a way, a hoarder of others' goods." And Seneca adds: "We don't realize how many things are superfluous until we begin to lack them." Seneca also says: "My whole life lies to me; it points out as necessary things of which a great part is superfluous, and if necessity ever takes them away, we don't even feel they are gone." But it's not only superfluous things that must sometimes be despised; even necessary things must be. Seneca says again: "Don't praise yourself if you've despised golden beds and jeweled furniture." For what virtue is there in despising what is superfluous? Only then admire yourself when you have despised what is necessary. You don't do a great thing if you can live without luxury; I will only admire you when you have despised even coarse bread, and have convinced yourself to eat the grass that nature provides not just for cattle, but for humans when necessary. 10. Detachment from worldly things happens in three ways. It should be noted that, according to Bernard, detachment from worldly things happens in three ways. The first way is when someone is content with only the necessities; considering themselves a stranger and a pilgrim, they are satisfied with food and clothing and think it a burden to be weighed down by anything else. As Gregory says, it is a heavy burden for those hurrying toward their homeland to carry so much on the journey. The second way is when someone takes no pleasure in necessities and has no attachment to temporal things, but—as one dead to the world and its affairs—accepts abundance or lack, praise or disgrace, with an equal mind. Just as a dead person feels nothing if something is missing, a soul dead to its own attachments does not distinguish between advantage and disadvantage. The third way is when someone not only takes no pleasure in the use of necessities, but is rather afflicted and tormented, so that they can say with the Apostle: 'The world is crucified to me, and I to the world.' For such a person is not only dead to the world because they do not feel worldly things, but is also crucified to the world because they consider all things as refuse; for such a person, it is a pain to look after created things for any necessity, but they only find delight in clinging sweetly to God through love. 11. The excellence of Christ's poverty. Yet you won't be able to imitate the Lord perfectly in poverty, no matter how much you constrain yourself. It doesn't seem that our poverty can be compared to His, no matter how strictly we might observe it. To this point—leaving aside other reasons that could be given, such as the fact that He is God, that He is the wealthiest and Lord of all, that He is most perfect, and other similar things—I offer this special reason: He took on not only the lack of poverty, but its disgrace. For our poverty, because it is chosen voluntarily and for the love of God, is considered virtuous and is therefore held to be not disgraceful, but honorable, even among the great. His, however, was not like that; for it was not known, nor was it understood that He was voluntarily poor, but it was believed that He was held by necessary poverty—and this brings disgrace and contempt. Since He was without a home, possessions, or wealth, and everyone knew it, He was held in greater contempt by many; such poor people are trampled on by almost everyone. If they are wise, they aren't believed; if they are noble, they are still mocked and despised. In fact, what’s more, wisdom, nobility, and every virtue seem to be extinguished in them in the eyes of others, and they are cast down by almost everyone, so that not even friendship... ...nor do family ties generally help much, since almost everyone refuses to have such friends or relatives. You see well how you can neither be compared to His poverty, nor can you imitate Him in such profound abjection of poverty and humility. And for this reason, the poor of the world should not be despised, for they represent the Lord himself. You can see how far our poverty is from the Lord's poverty by considering several things that Chrysostom touches upon, saying: "When he was about to be born, he did not seek out a grand house, nor a wealthy mother, but a poor one, and a spouse who was a simple laborer." And he was born in a shack. He is known to have been laid in a manger; and in choosing his disciples, he did not pick rhetoricians, or the wise, or the rich, or the noble, but he chose the poor, and those from among the poor, and those who were obscure in every way; and when he offered them food, he sometimes served them barley loaves, while at other times he ordered them to buy their food from a baker. And when he made seats, he made them out of hay. He wore simple clothing, and he was dressed in whatever was different at that time; but he had no home. If he had to travel from one place to another, he did so on foot, and he walked in such a way that he became tired. And when he sat down, he didn't need a throne or a cushion, but only the floor. So, Christ was poor, and yet... The Lord of all, the King, was worthy of all honor. . Chrysostom says this: let’s pay attention to it, and let’s be ashamed. We are miserable because, while we aren't content with such things, we despise the Lord. And especially in this time, when everyone who has bread should be content. Hence Jerome says: 'Given the miseries of this time, with swords raging everywhere, he is rich who doesn't need bread, and he is powerful who isn't forced to serve.' Prayer: Lord God Almighty, who... ...you subjected all things under the feet of man, so that man alone might be subject to you, and that all things—the exterior for the body of man, the body for the soul, and the soul for you—might be yours, so that he might have time for you alone and love you alone. You who give food to the beasts, and to the birds of the air, and to the fish of the sea, give me what is necessary for this life for my salvation and for...
A Prayer for Provision and Patience
The chapter concludes with a prayer asking God for the necessities of life and the grace of patience in times of need.
your praise, so that, provided for by you, I may be better able to devote myself to you; grant me also patience in every lack and need. so that I'm not broken by faint-heartedness. Amen.
Read the original Latin
murantibus. — Deinde cum Dominus quadam die sabbati transiret •per sata seu blada, id est per campos ubi erant segetes, discipuli ejus, ut homines esurientes , veUebant spiazs propter cfborum defectum et penuriam; et manibus suis confricantes edebant grana, consdfcmdo famis inopiam. Ecce fercuhi ApoBtolorum, scilicet grana spicarum; erant enhn columbae, quarum est grana comedere. Esuriebant tum ex paupertate, tum ex turbarum importunitate; in quo signatur quod praVii catores et praelati debent postponere cibum corporum propter saitrtem animarum. Unde Beda : « Non habentes enim discipuii spathim manducandi propter imjwrtunitatem turbarum, esuriebant vt homines, sed veHentes spicas, inediam consolabantur ; quod est mdtcrum austerioris vitae, non praeparartas escas, sed simpiices quaerene cibos. » Unde et Ckrysosiomus : « Putas quantam occupationera doctrfnae habebant Apostoli,^ut nec mamducandi Hcentiam invenirent. •O bearti Apostoli, in qurbus tunc corpus quod suum esi suggerebat, quando animus qnid ageret non habebatl Carnales autem homines, nec tunc spiritualia curant, cum nihil habuerintcarnalequod agant.» Pkaris<ei auiem videntes reprehenderunt Dorainum de hoc , quasi contra Leg era agerent 1 discipuli ex doctrina Magistri, et drxerunt : Ec>ce discipuli tui faciunt quod non ticet eis facere sabbatis.
Non arguebant eos agere contra Legem, quasi raperent alienum, quia, secundum Legem, Hcitum erat fameHco intrare segetem vel vineara proximi et comedere, non taraen falcem mittere, seu foras ejicere vel portare ; sed super eo quod sptcas veJlendo, et fricando die sabbati cibum praeparabant sibi, quia praeceptum erat in Lege quod cibaria praepararentur die praecedenti et noa iu die sabbati. Ubi Chrysostomtts : « Judaei scientes quia discipufi quasi specuham sunt magistri, quia in cfiscipuHs magister videtur, propter hoc errorem discipulorum vokntes in opprobrium Christi vertere, ista dtcebant. Non propter mjuriam Legis dolentes, sed detractionis occasionem iirvenire CUprentes, ista dicebant. Nec enim poterant aliis contra Legem agentibus contristari, cum ipsi quotidie in Legem peccarent. Nam qui alio peccante dolet, ipse circa justitiam multum est perfectus. Nec enim potest aliquis alteri amplius misericors esse quam sibi : » haec Chrysostomus.
Dominus autem confutat Pharisaeos, discipulos rationabiliter excusando , et quod contra Legem non faciebant ostendendo. Et primo per exemplum , in quo duplex tangitur ratio. Prima est . a simili, ex partesumentium, quia similis necessitas fuit in discipulis, quae fuit olim in David, cfliando comedit consecratos panes propositionis , quos non licebat ei edere, neque his qui cum eo erant. Si ergo David excusatur, quia comedit in necessitate, quod alias non licebat; per consequens et discipuli excusantur, quia necessitas eis imminebat. — Secunda est a minori ex parte sumptorum, quia David in necessitate comedit sanctos panes iicite, quod licebat solis sacerdotibus; ergo multo magis discipuli spicas communes omnibus. Quasi diceret : Necessitas ibi legem non habuit, nec hic habere debet. Necessitas enim facit aliquid licitum, quod alias esset illicitum.
Et ideo discipulis esurientibus, quod licitum non erat in Lege, factum est licitum famis necessitate; sic hodie, si quis asger jejunium fregerit, reus non habetur. Cum ergo Pharisaei illa legunt, laudant misericordiam factam in David et suis; et quando ista vident, reprehendunt transgressionem in discipulis, ex quo apparet quod non Legis injuriam defendunt, sed suam malitiam ostendunt. — Tertia ratio est a majori, quia sacerdotcs, quorum interest maxime cerimonias Legis observare, violando sabbatum quandoque sine crimine sunt ; ut dum in templo opera manualia circa sacrificia faciunt, animalia occidendo, excoriando, hostias lavando, carnes coquendo, et consimilia faciendo; vel etiam dum pueros circumcidunt. Ergo multo plus discipuli, qui nullius in hoc legis sunt, vel ordinis, vellentes spicas in die sabbati, et comedentes, sine crimine sunt.
Deinde, post auctoritates alienas, Dominus convicit eos auctoritate propria, et primo per assertionem veritatis, et est ratio talis : Potentius est templum spirituale quam figurale, sed figurale potuit defendere sacerdotes sibi servientes, ergo multo plus spirituale, quod est Christus, discipulos sibi credentes; de quo templo dicit : Solvite templum hoc;. . . . quia major templo est hic, scilicet Christus, quia est templi Dominus. — Secunda ratio est» in qua convicit eos per afFectum pietatis, et est talis : Magis vult Dominus affectum misericordiae et pietatis, quam cerimonias Veteris Legis; sed pascere esurientes est opus misericordiae, et observare sabbatum vel victimas offerre est cerimoniale, ergo etc. Unde magis vult Deus misericordiam, qua quis subvenit alteri, vel sibi indigenti, quam sacrificium, et Opera misericordiae sunt magis accepta Deo, quam victimae; hostia enim Deo placabilis est salus hominum. — Tertia ratio est, in qua cohvicit eos per suae potestatis ostensionem, et est talis : Dominus potest disponere in his rebus quibus totaliter praeest; sed Christus praeest totaliter et discipulis, et sabbato, ergo potest dispensare cum discipulis de opere in sabbato.
Ipse enim fecit sabbatum propter hominem, ut in eo homo quiescat et Deo vacet ; et non hominem propter sabbatum, et ita : Dominus est etiam sabbati. Et ideo, secundum Ambrosium, sicut posuit sabbatum, ita potest etiam destruere. Quia ergo sabbatum propter hominem fecit, et Dominus sabbati est^ magis curam adhiberi voluit saluti hominum, quam custodiae sabbati, permittendo discipulos spicas vellere, et famem repellere. Christus itaque non subest observationi Legis, sed praeest, et eam mutare potest; et ideo non peccat qui secundum ordinationem ejus observat. Quod autem dicitur, factus sub lege, subjectio illa erat voluntatis, non necessitalis ; ideo quandoque se subjecit, propter humilitatem, quandoque se praefuisse ostendit, propter ' auctoritatem. Ubi Chrysostomus : « Sabbatum non propter otium factum est, ut omnino in die sabbati vacent; sed ut otiantes meditentur Deum suum esse factorem, et per vacantiam, Dei opera recordentur ; ut dum vacantiae illius ratio quaeritur, Deus rerum opifex demonstretur. Ipse enim Legem dans sabbati : Nihil facietis, ait, praeter ea quae faciet anima; hoc est enim festum, si intendantur spiritualia, et secedant terrestria, et vacemus vacatione spirituali : » haec Chrysostomus. 4 ?
— . Mystice, per Apostolos intelligi possunt praedicatores et praelati; per esuriem, fames salutis humanae; per sata, mundus in quo sunt diversa hominum genera seminata; per diversas segetes, diversae nationes; per spicas, homines; per paleas, corpora; per grana, animae, quia sicuti in spica duo sunt, scilicet granum et palea, sic in homine corpus et anima. Discipuli ergo, id est praedicatores et praelati, esurientes hominum salutem, debent transire per sata, id est per mundum praedicando; et evellere spicas, homines a terrenis, quibus corde inhaeserant, separando ; confricare manibus exemplo suae operationis ad bonum provocando, in qua separatur vitium a virtute, scilicet palea a grano; et sic manducare, Ecclesiae incorporando ; et sabbato debent hoc agere, scilicet spe quietis aeternae, ad quam alios volunt invitare; et de hoc conqueruntur Pharisaei, id esfdaemones et infideles Pharisaeorum consortes. Ubi Beda : « Vellere itaque spicas est homines a terrena intentione, qua solum mentis quasi radice fixerant eruere. Fricare autem manibus, exemplis virtutum ab ipsa carnis concupiscentia quasi folliculis atque integumentis aristarum puritatem mentis exuere. Grana vero manducari est emundatum quemque ab omni inquinamento carnis et spiritus per ora praedicantium Ecclesiae membris incorporari : » haec Beda. Item, per sata, intelligitur sacra Scriptura, quae divinarum sententiarum seminibus est seminata ; per diversas segetes, . diversi libri; per spicas, sententiae.
Item, per sata praedicatores cum Domino ambulant, cum sacras Scripturas devote studendo et meditando investigant; esuriunt, dum in eis panem vitae pro se et aliis invenire desiderant; spicas evellunt, dum ea quae sibi utiliora videntur in eis, colligunt; collectas confricant, dum tamdiu discutiunt, donec sub paleis litterae, grana spiritualis intelligentiae inveniant; grana vero ipsa manducant, cum sibi et aliis ministrando per impletionem operum incorporant, et virtutes roborant. Et hoc sabbato faciunt, dum a terrenis necessitatibus, et etiam turbidis cogitationibus quiescentibus, Deo vacant, secundum illud Ecclesiastici : Sapientia scriba? in tempore vacuitatis; hoc autem Donsnus. sakbati, milicet Christus, probat, sed Jodaei wel adulatotcefi, raentis refectkmiem et. requtera animarum nescientcs, reprobant, dicentes quia quiescendum est saltcm in sabbato, mon inteMagentes quod tanc maeis debemu* videre quo~ joam siuwis est Dmunus, et xe<miem ceeleeftem qmerere fxpexando.
Ccmskiera mtoc et intuece discipulos; et in tanta necessitate cctt&tkntts corrtpatere, qtuamxis ipsi gaudenter hoc laciant paupertalis amose. Quid enam est joagitare principe* mundi, praeaense onanium Condritore. , ed tam teauem pauperratem nedactoa, ut tali pahudo more aiMmalium oporteat suatentari ? Uade Chrysostonms : * Tu autem admirare discipulos, qui ita eraat oppressi, et nuUara tainpomham. rbabehant curam; sed jconfcinmebattt carnalem mensam , «t fiame oppagnabaniur continiua, et neque ita desistebaat a Christo. Nisi enim eos coegiaset lehemeater esuzies , nequaquam koc fecissent z » heec Ckryaostawmus. O quam dukis erat ille cibus esurientibus^ sicut et iUa aqua instar meilis sitientious obtinere videbatur ; de qua dicitur : De patra melle saduravit eosl Aspiciebat eos Dominus, et eis eompatiebatur, quia tenerrime «os diligehat; sed nihilominus gaudebat, tam propter eos quos in hoc mtdtuin meveri sciebat, quam prapter mos quibus ejLempium relinquebant. Xn hoc enim exemplo ad rauitas virtutes proficere possumus.
Nam hic mirabiiiter paupertas relucet; pompa mundi contemnenda oateadifcur ; sumptuosa et saporosa ciborum praeparatio destrwttnr; et gulae vosacitas cum turpi vesatositate et inrsatiahili appetitu tocaliter enervatur. In&uper et bestiahtas. multocum hominum hic confunditur, quia, ut dicit AMgusimms, appetere voluptates carporia, et vitare molestias, Jfermae vitae actio est. Igitur, ut ait Bemtardus, ridiculum est SanctQ6 hoaorare conviviks, qud Deo abstineatus placuerunL Bic ertiam reaoTam videtur primc aetatis beata simpiicitas» ia qua homines rxuctibus arbo^ua^ ac herbis et aqua conaeoh vraebanU Unde Bae&MS FeUx mmhtm prior artas, Contenta fideiibus anris, Nee murti perdka luxml FatiM quat sera sa&ekat Jejunia soimere glamde; Somma dahat herha salubrer. ; Poinm quoque bdrkms ammisr; •Umkras aMsaima pmus. UUnatn rmnde nostra redwent Jn mores tempora priseosJ Sed saevwr ignibus Etnee, Fervems amar ardet hahendi : Inec BoetUis. Unde et Hiaromymmz « Vvdeas Deus quod diligeater a»poskum esset ad malitiam cor homiais ab. adolescentia, -et spiritus ejus in his permanere non posset, quia esant caro; qpera carnis dik>vio condemnavit, et avidissimam homiaum gulam probans^ dedrt eis licentiam comedendarum carniumv Esum enim carnium usque ad diluvium ignoratum fuisse acias; post dikwium auteni, quasi Ln ene~ mo murmuraati populo coturnioes, ita deatibua nostris nervos et viruleatas carnes ingestas.
Vinum eoim cum carnibus post diluvium dedicstum est. >» Unde ettam Petrms Damianus : « Post mundi nasceatis exordinm, per raiile fere atque sexcentos aaaos humanum gpnas sine vini poculo et esu carnium vixit; aec tamea quiapiam eorum quos Scriptua» commemorat languore contabuit : » hmc Petswa BttmiamtSn 6 Mojrbqbum orsgo ax cwokum toxbctats. — Tunc ergo simplex >ecmt cibus, et moabusv rarissimus ; Bnnc autem coatrarium videmus. Unde Seneca : « Immunes erant ab istis malis, qui nondum se deiiciis soivenant. Muitos morbos multa fecuia fecerunt; variusque ex discordi ciiso morbos est. Innumerairites esse mosbos non munbens, I -socguos numera. Ex istis non singuiaces morbi nascuntur; sed ineacpiicabiles, diversi, multiformes. » Unde et Ckrysostomvs Voiuptas «t ingiuvies sanitatis nostrac stabiMfcatem omnem subtrahit farfle.
Et •i iveris ad medicinalem locum, et «ccedens interrogaveris, omnes fere ssarstudinum caueas, illinc invenies existentes. Nam vilis quidem et parva mensa sanitatis mater est. \ Propterea et medici ita, eam vocarumt, non saturari demum sanitateravocantes; insatietas enim cibi, sanitas est; indigenter cibari matscxa sanitatis dicentts. Si vero in•digentia est mater sanitatis; manifestum est quoniam plenitudo mater est morbi et «gritudinis, et generat passiones, etipsorumsuperexcedens medicorum artem. Etenim pedum dotores, et capitis gravedinem, et caligines, et manuum dolores, et tremores, et dissolutiones membroTum, et icteritiae, febrcs longae et 4Jamroe*e, et his multo ampliara, non ex parcimoma et philosophica diaeta ; sed ex abundanti comestione et plenitudine, generaw apta nata «unt. Si vero vis et aninue aegrkudines videre quae hinc nascuntur, aspieias quoniam avaritiai, luxuriae, naelancholiae, desidiae, mcontinenliajj inscitia, orrmes hinc habent proncipium. Quee omnia excogitantes, fugiamus et ebrietatem et volu-ptatem; non eam tantum qure in mensis est; sed et aliam omnem quoe est in rebus mundanis; et pro ea permutemus eam quae a spirituaiibus est voluptatem; et secundum Prophetam ;voluptemur in Domino, in his quae hic sunt, et futuris potiamur bonis : » haec Chrysostomus. Voluptates ergo corporis spernenda?
sunt, quia doiores ingerendo nocent. Unde Horatius : Sperne voluptates, nocet empta [dolore voiuptas.
NeC SOlum corpori nocent; sed et animam occidunt. Unde Oregorius : « Dum os deiectatur in condrmentis, anima necatur comedentis. Et ideo qui sapiens est, Toluptatem corporis in votuptatem anhni commutet. » Unde Rabimus r « Si dulcedinem divini amoris perfecte gustaveris, de temporaii dulcedine non curabis. » Unde et Seneca : « Animi voluptates quisquis sequitur, et"bene intefligit, omnium senstxum blandimenta contemnit. » Si ergo sic hodte neret, prout tunc discipuii, et in prima astate communrter homines faciebant, non indigeremus apparatu rerum, nec 6uppellectili varia et poniposa; in quibus genrus humamim est inextricabiliter intricatum. Unde Chrysostomus : a Ubi enim coquorum ars utilis est nobisV Nusquam, sedi est vaide kwitilis et nociva, et corpori etanimae nocens, et mater est universarum segritudimrm et passionum; et lasciviam, cum mtrtta munificentia inducit. » Unde et Seneca : « Si audire humanum gewus voluerit, tam supervacuum sciet sibi coquum esse quam militem.
Non desiderabis artifices, si quaeris naturam. Straplici cura consttmt necessaria, in deliciis laboraruT. •» Unde etiam Boetius : « Si de eo quod naturse satrs est replere indigentiam velis, nihil est propter quod fortunae affluentiam appetas; paucis enim minimisque natura contenta est. Cujus satietatem si 65 4 superfluis urgere velis ; aut injucundum quod infuderis, aut noxiiim erit. » Quam modicis autem natura contenta sit, ostendit Seneca, qui dicit : « Panem et aquam natura ^esiderat; nemo ad haec pauper est. » Et Lucanus : Discite quam parvo liceat produ[cere vitam, Et quantum natura petat : fluvium [Cereremque. Si vero istis famem pro condimento, et salsa addideris; miro modo sapida reperies, quae sine hac insipida videntur. Unde Bernardus : « Prudenter sobrieque conversanti, satis est ad omne condimentum sal cum fame.
Qua sola non exspectata, necesse est alias atque alias de nescio quibus siiccis extraneas confici permixtiones; quae videlicet et palatum reparent, gulam provocent, excitent appetitum : » haec Bernardus. ^lgitur, ut dicit Seneca : « Voluptatibus resistamus, quia facilius non recipiuntur, quam exeunt. » Et iterum : « Projice quaecunque cor tuum laniant; voloptates praecipue exstirpa, et inimicissimas habe more latronum, qui in. hoc nos amplectuntur ut strangulent. » Et, ut idem dicit, ad rabiem cogunt venire deliciae ; ut quidquid non ex voluntate respondet, item evocet.
Ad debellandum autem voluptates , multum valet fugere earum occasiones. Unde idem Seneca : * Debellandae sunt in primis voluptates, et nihil delicate, nihil molliter faciendum; his cogitationibus intentum, loca seria sanctaque eligere oportet. EfFeminat animos amoenitas nimia; nec dubie aliquid ad corrumpendum vigorem regio potest. » Sed quidam excusantes se, dicunt quia debiles sunt; et quiaassuetis carere non possunt. Quibus idem Seneca respondet, dicens : « Occurres hoc loco mihi illa voce, nimis dura praecipis; nos homunciones sumus, omnia nobis negare non possumus. Scis quare non possumus ista? Quia nos posse non credimus. Nolle in causa est; non posse praetendjtur.
» Et iterum : « Molestum est, inquis, carere assuetis voluptatibus, abstinere cibo, sitire, esurire. Haec prima abstinentia gravia sunt, deinde cupiditas relanguescit, inde morosus est stomachus; inde quibus fuit avidus, tibi odium est, desideria ipsa moriuntur. Non est acerbum carere eo quod cupere desieris. Quemadmodum perniciosior est hostis fugientibus ; sic omne incommodum magis instat cedenti et averso : » haec Seneca. Expedit autem ut non solum in delicatis, sed etiam in vilibus escis concupiscentia inordinata vitetur, ad cavendum murmur, quo Deus multum ofifenditur. Unde Auguptinus : « De nulla re magis Deum offendisse ille populus dictus est, quam contra Deum murmurando. Sed ut sciremus non Dei creaturam esse culpabilem, sed inordinatam cupiditatem , non propter porcum , sed propter pomum mortem primus homo invenit; et Esau primatus suos, non propter gallinam, sed propter lenticulam perdidit. » Et iterum : « Daniel ideo vir desideriorum appellatus est , quia panem desiderii non comedit, et potum concupiscentiae non bibit; quia magis Christum quam epulas desiderabat : » haec Augustinus.
Et non solum corporis, sed et animi voluptates sunt debellandae; quia, ut dicit Gregorius t incassum caro atteritur, si a pravis suis voluptatibus animus non refrenatur.
Tu ergo, hoc exemplo discipulorum animatus , paupertatem totis amplectere viribus, quae sic emicuit in praefatis mundi principibus, et similiter in Domino Jesu et sua Matre, et in omnibus qui voluerunt eos perfecte imitari. Spiritu autem eam complectere et corde dilige, quia alias meritoria non esset. Laudabile quidem non est pauperem esse ; sed in paupertate paupertatem amare, et paupertatis inopias propter Christum gaudenter et hilariter sustinere. Proh dolor! quia multi de paupertatis solo nomine gloriantur ; sed quo pacto > Ut eis penitus nihil desit. Dicunt se amicos Dominicae paupertatis; sed paupertatis sodales et amicos fugiunt toto posse , scilicet : famem, sitim , frigus , defectus , contemptum , despectum, et hujusmodi. Et, ut dicit Bernardus, volunt esse pauperes sine defectu, humiles sine despectu, patientes sine contumeliis. Tu vero nunquam pro aliqua re ipsam paupertatem laedere velis; et nihil omnino ultra necessitatem habeas, vel habere desideres.
Et si quaeris quae sit illa necessitas ? Respondeo tibi quod quanto intimius paupertatem dilexeris, tanto subtilius de necessitate judicabis. Illa namque necessaria sunt nobis, sine quibus esse non possumus. Vide ergo ea sine quibus commode potes esse; et illa nec habere, nec appetere, nec procurare, nec a sponte dantibus recipere. Unde Seneca : u Circumcide superflua , et in arctum desideria tua constringe. Considera tecum quantum natura poscat, non quantum cupiditas expetat. Impone concupiscentiae frenum, omnia quae sunt blandimenta rejice : » haec Seneca. Sed multi in judicando de necessariis et superfluis decipiuntur, et superfluis tanquam necessariis utuntur.
Unde Augustinus : « Multa nos in facultatibus nostris superflua habere probamur, si necessaria sola retineamus; nam vana quaerentibus nihil sufficit, et aliorum quodammodo retentor est, qui profutura pauperibus inutiliter habet. » Unde et Seneca : « Quam multa supervacua essent non intelleximus, nisi deesse coeperint. Tota mihi vita mentitur; necessaria indicat quorum magna 'pars supervacua est, quae si quandoque necessitas abstulit, non sentimus ablata : » haec Seneca. Non solum autem supervacua; sed et necessaria sunt quandoque contemnenda. Unde iterum Seneca : « Non te laudes, si contempseris aureos lectos et gemmeam supellectilem. Quae est enim virtus supervacua contemnere ? Tunc te admirare cum contempseris necessaria. Non magnam rem facis, si vivere sine apparatu potes; tunc te mirabor, si contempseris etiam sordidum panem, si tibi persuaseris herbam, ubi necesse est non pecori tantum, sed homini nasci.
» 10 Abstractio a rebus mundanis fit tribus modis. — Et notandum quod abstractio a rebus mundanis, secundum Bernardum , fit tribus modis. Primus modtfs est, quod quis solum in necessariis contente-> tur, et tanquam advenam et peregrinum se reputans, victu et vestitu contentus, grave existimet-aliis onerari; quia, secundum Gregorium, hoc ipsum graviter tolerant, quod festinantes ad patriam in itinere multa portant. — Secundus modus est, quod quis nec in necessariis delectetur, et in nullo ad temporalia sit affectus; sed tancjuam mundo et mundialibus mortuus abundantiam et defectum , laudem et opprobrium aequaliter accipiat. Mor tuo enim si quid defuerit , non ' sentit; sic anima in suis affectibus mortificata commodum et incommodum non discernit. — Tertius modus est, quod quis in usu necessariorum non solum non dele£56 prim^: pa&tis capijt lxxl ctetur, sed potius aflftigatur et crucietur, ut dicere possit cum Apostolo : Mihi mundus crucifixus est, et ego mundo^ Talis namque non solum mundo est mortuus, quia mundana nqn sentit; sed etiam mundo crucifixus, quia omnia velut stercora arbitraiur, Tali, poena est res creatas pro quacunque necessitate prospicere; sed solum delectatur per amorem Deo dulciter adhaerere. 1 1 Paupertatis Christi excbllentia. — Nec tamen Dominum in paupertate perfecte imitari poteris, quantumcunque te astrinxeris.
Nec videtur quod nostra paupertas suae aequiparari possit, quantumcunque a nobis totis viribus observata fuerit. Ad quod , omissis aliis quae reddi possunt rationibus, scilicet et quia Deus est, et quia ditissimus et omnium Dominus , r et quia perfectissimus, et hujusmodi similibus , hanc specialem adduco rationem : quia ipse non solum paupertatis penuriam , sed ejus opprobrium assumpsit. Nam nostra paupertas, quia voluntarie et pro Dei amore assumpta est, reputatur et est virtuosa, et ideo non opprobriosa, sed honorifica habetur, etiam apud maias; ipsius vero non sic, non enim cognoscebatur y nec sciebatur quod voluntarie pauper esset, sed credebatur quod necessaria paupertas eum teneret ; et haec opprobrium et conteraptum parit. Cum esset absque domo et possessionibus et divitiis, scientibus hoc universis,, magis habebatur contemptui a multis; hujusmodi enira , pauperes quasi ab omnibus conculcantur. Si sapientes sunt, non eis ' creditur; si nobiies, nihilominus • deridentur et contemnuntur ;. imo, quod plus est, sapientia et nobilitas, et omnis virtus in reputatione hominum, in eis exstincta videtur Dejiciuntur enim quasi ab omnihus*deo ut nec amicitia? antiquae, nec sanguinis vincula ut plurimum eh prosint, cum omnes fere tales amicos vel consanguineos habere recusent. Vides bene quomodo nec ejos paupertati aequiparari , nec enm lmitari potes in tam profundae paa pertatis et humilitatis abjectione.
Et propterea pauperes mundi con*, temnendi non sunt^ qui ipsm» Dominum repraesentant. Quantum etxam nostra paupertas a Domind paupertate distet, considerare potes ex pluribus quae simul tangit Chrysostomut, dicens : « Cum n*sciturus erat, non exquisivit claram domum, neque matrem divitenx, sed pauperem, et sponsum rectorem habentem. Et in tugurio jia*. scitur, et in praesepio ponitur; m disciptilos eligens, non rketores, non sapientesi, non divites, non nobiles-, sed paoperes et ex paupcribus, et undique ignobiies elegit; et mens&m apponena, quandoque qinV dem hordeaceos panes apponit^quan> doque autem ipso tempore disciptur los a fbro emere jubet. Et sedilia faciens, de feno facit. Et vesthnema induens vilia, et a mukis ill® ra tempore differentia circumamictartur; domum autem non habuit. Si autem traaisire de loco ad lo» cum oportebat, ambulans hoc fatciebat, et ita ambulans, quod fa^ tigabatur. Et sedens non thron» opus ei erat, neque pulvinari, sed pavimento.
Sic ergo Christus pauper erai, qui tamen. Dorainus oraniiina , Rex exspectar bilis erat . :. » haec Chrysostomus^ Attendamus haec, et erubeseamua nos. , miseri, quia talibus non canr* tenti, Donrinum contemnimus imirtani. Et maxime hoc tempore mai» t quo omnis qui panem habet, con— tentari deberet. Unde Hieronjymus : a Juxta raiserias htnjus temporis,, efi ubique, gladios saevientes, satia di}ves est qui pane non indiget^ soti&> potens qui servire non cogitur* » OKATIO Domine Deus omaipotens, qui omnia qua? cocii ambitu conUnentur, sub pedibus horainis auhjecisti, ut solus homo tibi subjectus» esset totus^ exAeriora nempe pro bominis oocpore cuacta cxeaatL, ipaum vero corpus pro anima, animam vero pro te» mt tibi soii vacaret, et te soium amaret;, qui etiam das jumentis escam ipsorum, ac valucribus cccli, et piscibus maris pastum, da mihi hujua vite necessaria ad salutem meam et ad.
laudem tuam, ut sic per te provisus, melius tibi vacare valeam ; da quoque mihi in omni defectu et penuria patienuaca,. ne pusiilanixoitate fractua denciaaa. Amen.
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