De •eo^quoa Josepb voluit dimittere Mariam
The Mystery of the Virgin's Conception
Joseph discovers Mary's pregnancy and experiences deep interior distress, which the Lord permits as a test of faith.
Because Matthew highlights Christ's true humanity in the genealogy mentioned earlier, he now moves on to show His divinity through the miraculous nature of His conception, saying: "Now the generation of Christ was in this wise." It is as if he were saying: "Don't believe that God was begotten through the union of man and woman, as those before Him were, but rather in a miraculous way, which follows." For when Mary was betrothed to Joseph, and she had returned from Elizabeth to her own home in Nazareth, Joseph finally came from Judea into Galilee. Wishing to take his betrothed into his own home before they had come together—that is, before they had celebrated the wedding rites (not that they came together afterward, but he is showing the time approaching for the wedding rites; it is a figure of speech similar to saying someone was 'prevented by death before he repented,' not that he repented afterward)—or, before they had come together in a common household, that is, before they lived together in one house (for they had not yet come together, nor were they yet living together; he was in his house, and she was still in hers, because it was not lawful among the Jews for a bridegroom and bride to come together or live together without the celebration of the wedding), Mary was found and seen by Joseph to be with child and pregnant. But as for what follows, he didn't find or clearly recognize that this was by the operation of the Holy Spirit. Weighing this, then, and ignorant of the secret of such a mystery, he was pained and troubled; and not wanting to bring her into the public eye—that is, to divulge it and ruin her reputation, lest she be stoned as an adulteress—or wanting to bring her into his home for a life of constant cohabitation, because he felt unworthy of her company due to the power of the mystery he did not understand, he wanted to send her away secretly to the parents from whom he had received her. For he had read: 'A shoot shall sprout from the root of Jesse,' and from this he knew that Mary had drawn her origin. He had also read: 'Behold, the virgin shall conceive,' and he believed this, especially because after the conception her face shone so with divinity that, because of its radiance, one could hardly look at her with eyes unblinded and without fear. And so, he wanted to humble himself before such grace, considering himself unworthy of the company of such a Virgin. Hence Jerome says, 'The testimony of Mary is that Joseph, knowing her purity...' ...and marveling at what had happened, he kept silent about the mystery whose nature he didn't know. Hence Chrysostom also says, 'O inestimable praise of Mary! Joseph believed more in her purity than in his own eyes, and more in grace than in nature.' He saw the pregnancy, and yet he couldn't suspect her of fornication. For he found it more possible to believe that a virgin could conceive without a man than that Mary could sin. So says Chrysostom. And Mary didn't pass through this without tribulation, for she saw Joseph troubled, and she herself was not a little troubled by this. Yet she remained humbly silent and kept the gift of God hidden, preferring to be thought of as vile and wicked rather than reveal the gift itself or say anything about herself that might seem boastful. She prayed to the Lord, however, that He would deign to provide a remedy and take this tribulation away from both herself and her husband. You see how great the tribulation and anxiety were. It was theirs to endure, and you see how the Lord permits His own to be troubled and tested by tribulations for the sake of their crown; but in the end, the Lord provided for them both.
The Angelic Revelation to Joseph
An angel appears to Joseph in a dream to clarify the divine nature of the conception, leading to his faithful obedience.
For while Joseph was thinking and deliberating about dismissing Mary—which gives you a lesson that one should deliberate for a long time in uncertain and doubtful matters, so as not to sin through the rashness of levity—the Lord sent His Angel, namely Gabriel, according to Augustine. He did this for a threefold reason, according to Chrysostom: first, so that a just man would not do an unjust thing, despite his just intention; second, for the sake of the mother's honor, specifically so that she would not be marked by a shameful suspicion when dismissed; third, so that Joseph, understanding the cause of the conception, would conduct himself more reverently with the Virgin; fourth, according to the Gloss, so that doubt would no longer weigh down the one whom fairness commended. The Angel appeared to Joseph in his sleep, not in a manifest vision, because he was weighed down by a doubt of mind, as if by a sleep of unbelief; and he said to him, "Joseph, son of David." By this, according to Chrysostom, he brings him back to the memory of the promise made to David concerning Christ Himself. It is as if he were saying, according to the Gloss: "Acknowledge the promise made to David, from whose lineage you and Mary are, and see it fulfilled in her; do not be afraid to take Mary into your home and keep her as your wife—not for carnal union, but for cohabitation and for devoted service, as well as for the affection and union of souls, which is truly marriage." Therefore, by Mary's example, it is clear that faithful married people, having kept a mutual agreement, can remain in continence, and that it can be called a marriage, not through the mixing of the body's sex, but through the guarded affection of the mind. Hence Joseph is also called Mary's husband, because true marriage exists where the affection of love is preserved, and even in Mary the fruit of marriage is found. It is as if the Angel were saying: "Do not suspect that a human conception has intervened here." For what has been born in her—that is, conceived—is of the Holy Spirit; in other words, it is brought about by the power of the Holy Spirit. To be born in her is to be conceived, but to be born from her is to be brought into the light. And according to this, it is said that there is a twofold birth: namely, in the womb and from the womb. For we are born in the womb when we are conceived, but from the womb when we are brought into the light. Here, then, is the explicit revelation made to Joseph himself by the Angel. For he had previously known implicitly that there was something divine in the Virgin’s conception, as was said above; yet he did not explicitly know the fact, nor the manner or mystery of the conception, and therefore these things are explicitly revealed to him by the Angel. She will give birth to a son, when the birth from the womb finally happens—the one she was to bring forth just as a star brings forth light, a branch a flower, or the earth a sprout. You are to name him Jesus, which means Savior; for he himself will save his people from their sins. This is no small thing, because there is no slavery more miserable than serving sin, and that is because of how vile sin is. In this, the Angel shows him to be true man in the Virgin's birth, and true God in the salvation of the people from their sins, because no one can save from sins except God alone. You can see more about this above, in the section on the Savior's conception. Joseph, therefore, having been assured of the conception and virginity of Mary, rose from the sleep of doubt at the Angel’s command; he took his betrothed as his wife—that is, he took the title of husband and spouse—and remained a virgin with the Virgin, serving her dutifully as his lady. From this we have an argument that whatever we are warned of by God, we ought to do immediately. Therefore, if you’ve made a vow to God, pay it immediately if you can; if you can’t, you’re bound to fulfill it as soon as you have the means. Even things that aren't tied to a specific time should be fulfilled immediately. As Chrysostom says: “Joseph is instructed by the Angel about the Sacrament of the heavenly mystery; he obeys the Angel’s warnings joyfully and gladly pursues the divine commands.” He receives the holy Virgin, and with exultant vows he glories; for he deserved to hear from the Angel that he should be called the husband of the Virgin mother of such great majesty. Joseph thought about sending Mary away, but after the Angel assured him of the mystery, he accepted her as his lady. This signifies that anyone doubting in faith or morals is strengthened by a preacher or confessor and moved by their warnings.
The Holy Life of the Holy Family
Joseph and Mary live in chaste, holy union, while Christ remains in the womb as a model of humility and confinement.
He did not know her—that is, he did not have relations with her—until she gave birth to her firstborn son; for once he was born, he recognized her dignity all the more. Chrysostom says: "He didn't truly know her before, in terms of what her dignity was; but after she gave birth, he did know her, because she had become more beautiful and more worthy than the whole world; for she alone received into the narrow room of her womb the One whom the whole world could not contain." Alternatively, he did not know her with marital relations because of what he had learned, until—taken as 'for the eternal'—that is, never; so that by the expression of a short time, all time is meant. For this word 'until' is sometimes used to signify a specific time, after which something happens. It is said, for example: 'He didn't eat until the sixth hour,' and once that was finished, he ate. Sometimes it is an affirmation of all time and is taken to mean 'always,' as in: 'Sit at my right hand, until I make your enemies your footstool,' which means: 'Always sit at my right hand.' Sometimes it is a negation of all time and is taken to mean 'never,' as is the case here. For if he didn't know her before the birth, he certainly didn't know her after the birth, having seen so many signs and miracles at the birth and after the Lord's birth, recognizing that the One who was born was God. Some explain this in terms of facial recognition, saying that because of Christ’s presence in the Virgin’s womb, there was such brightness on her face that Joseph could not look her in the face, for the Holy Spirit had completely filled her from the moment of conception. It is like what is said about the brightness of Moses’ face from his time speaking with the Lord, because the children of Israel could not look directly at him. And so, Joseph did not know her face to face, the one he had betrothed, until her womb was emptied. He remained, therefore, and stood joyfully with his blessed spouse, and he loved her with a chaste love beyond what can be expressed, and he faithfully cared for her; and the Lady lived with him in confidence, and together they lived joyfully in their poverty. Thus, when the tribulation ceased, great consolation returned. It would happen to us in the same way if we had patience in our tribulations. The Lord Jesus also stood, like others, confined in the womb for nine months, so that He might bring back to the company of the nine orders of angels those men who were trapped in the miseries of the world or of hell. He stood there kindly, endured it patiently, and waited for the appointed time. Have compassion on Him, for He descended to such a depth of humility. We ought to desire this virtue, and we should never swell with pride or concern for our own reputation, when the Lord of majesty was willing to humble Himself so much. And because we can never worthily repay Him for this single benefit of such a long confinement, let us at least acknowledge it in our hearts and give Him thanks with all our affection, for He deigned to take us from among others so that we might repay Him with this small thing: that we remain confined in His service. This is indeed His benefit, not our merit, and it is a benefit that is very acceptable, venerable, and supreme. For we aren't confined for punishment, but for protection, and we are placed in the safest fortress of religious life, which the poisonous arrows of this most wicked world or the storms of a tumultuous sea cannot reach, unless by our own recklessness. Let us therefore strive with all our might, with our minds confined and withdrawn from all fleeting things, to be free for the same Lord in purity of heart; for bodily confinement seems to be of no or little use without mental confinement.
The Purpose of Divine Tribulation
A detailed meditation on the thirteen reasons why God permits suffering and tribulation in the lives of the faithful.
As Augustine says: "What good is physical solitude if you lack the solitude of the soul?" And Gregory adds: "What good is it to live in a cloister in body, but wander in the world in your mind?" Let's also try to give thanks to God in all things and bless Him from the heart, for this is the noblest of virtues and the most splendid before God: that a person, in the constraints of obedience, in exile, in poverty, in contempt, in sickness, and in the many tribulations of mind and body, is willing, knows how, and is able to praise God and bless Him from the heart, and to give Him thanks with joy, to lift up their desires, and to praise Him with their works. Hence Bernard says: "Happy is the one who orders the sufferings of their body for the sake of justice, so that whatever they suffer, they suffer for the Son of God, so that grumbling is removed from the heart, and thanksgiving and the voice of praise are on their lips." For whoever truly considers that all things work together for good for those who love God would arrive at great peace of soul, and thus would find in it what the Wise Man says: "Whatever happens to the just, it will not grieve them," because, according to Augustine, whatever happens to the just person must be attributed to the divine will, not to the power of the enemy. Likewise, one could say with Job: "As it pleased the Lord, so it has been done; blessed be the name of the Lord." Therefore, in tribulations, or in scourges and afflictions, you shouldn't doubt, because God doesn't allow them to come to His own except for their benefit. benefit. First, indeed, so that a person, turning away from the world, may reject temporal delights and... Turning to God, the soul desires eternal things. It fishes. Augustine says: 'The soul isn't turned to God unless it's turned away from this world; and it isn't more fittingly turned away from this world unless the dangerous pleasures of its labor and sorrow are mixed in.' For if the Lord were to stop and not mix bitterness with the pleasures of the world, we would forget Him. So Augustine says, and the Psalmist says: 'Their infirmities are multiplied; afterwards they hasten.' Second, so that one may better recognize one's own sins and, being penitent and correcting oneself, become purified and cleansed; for, as Augustine says, what a file is to iron, what a furnace is to gold, what a whip is to grain—that is tribulation to a just man. Hence the brothers of Joseph said: 'We rightly suffer these things, because we have sinned against our brother.' Third, so that with the helper removed, one may better see one's own imperfection and know oneself. Hence the Psalmist: 'I said in my abundance: I shall not be moved forever; but so that you might better show me to myself, you turned your face from me, and I was troubled.' Fourth, to preserve humility and guard your virtues, so you don't grow arrogant about your own mind or exalt yourself above others. As the Apostle says: 'The greatness of the revelations might exalt me, so there was given to me a thorn in my flesh, an angel of Satan to buffet me.' Fifth, so that you may know how miserable it is to have abandoned God and... to be forsaken. As Jeremiah says: 'Know and see that it is an evil and bitter thing for you to have abandoned the Lord your God, and that His fear is not in you.' Sixth, so that God may reveal someone's patience, and through the examples of the virtuous, instruct others in patience. As Job says: 'This is my consolation, that He who afflicts me with pain does not spare me, nor does He contradict the holy words.' Seventh. This is so that others may fear more and take from it an example of how to live. As the Wise Man says: 'When the pestilent are scourged, the foolish will become wiser.' Eighth, it is to show forth the praise of God who saves and to manifest His glory, just as the infirmities of the man born blind and of Lazarus were used. This is so that in them the works of God might be made manifest, and God Himself might be glorified forever. Ninth, it is so that one may reflect on the signs of Christ's love and recognize the mercy of God toward oneself; as it is written in Maccabees: 'For it is a sign of great kindness that He does not let sinners go on for a long time, but immediately applies punishments.' Thus, according to Jerome, it is a great misery not to obtain mercy in the present; and according to Augustine, it is a great sign of God's anger when He does not correct the sinner, but allows them to rush headlong into sin. Tenth, it is so that one may have greater hope in God and receive from it a more ample confidence. Thus Augustine says: 'You ought to be in fear when things are going well for you.' Isn't it better to be tested and proven than to be rejected without having been tested? Hence Bernard also says: "God is more angry when He is not angry." I don't trust in You most when I am unaware of Your anger, but when I feel it; for when You are angry, You will remember mercy. Eleventh, so that when God is ready to help, a person may know it, provided they turn back to Him with their whole heart. As the Psalmist says: "In my distress I called to the Lord, and He heard me." Twelfth, so that a person may be tested to see if they love God, and if they possess virtues within themselves. Hence Gregory says: "Trial asks whether one who loves God truly is at peace." And again: "No one knows their own strength in times of peace." For if there are no battles, the proofs of virtue will be of no use. Thirteenth, so that a person may become more proven through this, and through patience, receive a greater crown. This is so they might receive a greater reward, as is clear in the case of Job and the martyrs. James says: "Blessed is the man who endures temptation, for when he has been tested, he will receive the crown of life which God has promised to those who love him." Likewise, according to Chrysostom, he receives it as a sign of the treasures credited to him—that is, the gifts bestowed upon him. For the devil wouldn't attack him if he didn't see him adorned with greater honor. Just as he rose up against Adam because he saw him distinguished by great dignity, and against holy Job because he saw him crowned with such marvelous praise. Furthermore, some people—the wicked, that is—are worn down by lashes and troubles, not for the cleansing of sin and forgiveness, but for punishment and vengeance, and as the beginning and increase of eternal damnation, which is characteristic of the reprobate; just as Antiochus, Herod, and certain others have suffered. And many still seem to suffer today to whom that saying of the prophet applies: "Crush them with a double destruction." For to such people, present troubles are a kind of prelude and the beginning of the punishments of hell, because the misery of their afflictions shows what they are destined to suffer forever in hell. The Lord truly orders all things mercifully for his own, and he manages everything for their benefit. Therefore, the Lord either does or permits everything to happen—whether justly or mercifully—and for this reason, he is always to be praised in all things. As Augustine says: "True humility in the faithful is to be proud of nothing, to grumble at nothing, and to be neither ungrateful nor complaining; but in all of God's judgments, to give thanks to God and to praise God, whose works are all either just or kind." With this in mind, you should strive to steady and order your heart so that you conduct yourself humbly, patiently, and joyfully in the face of adversity and any kind of unpleasantness. Train yourself in the way of the spirit so that, filled with its fervor, you even desire these things for the love of the Lord Jesus, who held and showed this high way of life in himself and in his own, and left an example for everyone to follow. For he suffers and endures so that the elect and children of the kingdom may be afflicted here in both their inner and outer person. For according to the Apostle, those who are outside of discipline are not children, but are illegitimate. And according to Augustine, whoever is exempt from the suffering of the lash is exempt from the number of the children. Hence the same Augustine also says: "Let no one promise themselves what the Gospel does not promise." It is necessary that it be done to the very end just as the Scriptures have said. The Scriptures don't promise us anything in this life except trials, pressures, anguish, growing pains, and an abundance of temptations. We must prepare ourselves especially for these things, so that we don't fall apart when we're unprepared. But sometimes sinners in this life aren't punished at all, or are punished less, because their correction is already beyond hope. Yet for those for whom eternal life is being prepared, it's necessary that they be disciplined here: for He disciplines every son whom He receives—that is, whom He is about to receive into an eternal inheritance. He adds 'every' son, even the Only One who is without any sin. If He therefore disciplines the Only One who is without sin, will He leave the adopted one, who is with sin, alone? The Only One without sin was not, however, without the lash; He set an example for us in His own sufferings. We shouldn't, therefore, be disturbed when any saint suffers heavy and undeserved things; we haven't forgotten what the Just One of the just, and the Saint of saints, endured. He despised all earthly goods to show that they are to be despised, and He endured all earthly evils, which He taught must be endured, so that happiness wouldn't be sought in the former, nor unhappiness feared in the latter. It's useful for us, therefore, to be troubled and afflicted here; and for that reason, we shouldn't be broken or impatient in these things, but rather desire and love them, because they often pull us back from evil and lead us toward good.
Prayer for Refuge in Trouble
A concluding prayer seeking divine protection and mercy amidst the trials of life.
We must treat things that oppose us as adversaries and flee from them, because they are contrary to the things already mentioned within us. They bring this about. PRAYER: Lord Jesus Christ, who are an unassailable wall for all who hope in You, be my refuge in times of trouble; look upon my trials and my distress; have mercy on me, and help me through all Your mercies. Look upon my weakness and protect me with Your fatherly mercy, so that, supported by Your providence, I may never be deprived of Your consolation and mercy. Remember, Lord, Your creature, and drive away from me the enemies who lie in wait for me; so that, fortified by Your mercy, I may recognize the sweetness of Your goodness within me and perform worthy penance for my sins. Amen.
Read the original Latin
Et quia in praemissa Christi genealogia, Matthaeus ostendit veram ejus humanitatem, consequenter nunc ostendit ejus divinitatem, per modum conceptionis ejus mirabilem, dicens : Christi autetn generatio sic erat, Quasi diceret : Non credatur quod Deus sit genitus, ex commixtione maris et feminae, sicut praecedentes , sed potius modo mirabili, qui sequitur : Cum enim essei desponsata Maria Joseph ; et ipsa de Elizabeth ad domum suam in Nazareth rediisset, tandem Joseph a Judaea in Galilaeam veniens, et desponsatam sibi in domum suam ducere volens; aniequam convenireni , scilicet antequam nuptiarum solemnia celebrarent, non quod postea convenerint, sed ostendit proximum tempus nuptiarum solemniis; et est tropus loquendi huic similis, antequam poeniteret morte praeventus est, non quod postea poenituerit : vel, aniequam convenireni communi habitatione, id est, antequam simul in una domo habitarent, nondum enim convenerant, nondum simul habitabant, ille in sua, et illa adhuc in sua domo manebat, quia licitum non erat apud Judaeos, quod sponsus et sponsa absque nuptiarum celebratione, simul convenirent, vel habitarent ; inven-ta et visa est Maria a Joseph in uiero habens et gravida. Sed qmd sequitur, non invenit, nec agnovit manifeste, scilicet hoc esse de Spiritus Sancti operatione.
Perpendens hoc igitur et ignorans tanti secretum mysterii, dolebat et turbabatur, ac nolens eam iraducere in publicum, id est, divulgare et diffamare, ne scihcet tanquam adultera, lapidaretur; vel nolens eam traducere in domum suam ad cohabitationem assiduam, quia propter mysterii virtutem, quam nesciebat, se indignum ad ejus consortium aestimabat, voijat occulte eam dimitiere parentibus, a quibus eam acceperat. Legerat enim : Egredieiur virga de radice Jesse, unde noverat Mariam duxisse originem. Legerat etiam : Ecce virgo concipiet, et hflec de « credebat, praesertim, quia post conceptionem facies ejus ita resplenduit divinitate, ut propter coruscationem , vix eam irreverberatis oculis, et non cum timore, posset intuerL Ideoque voluit se ante tantam gratiam humiliare, indignum se reputans, tantae Virginis cohabitatione. Unde Hieronymus : « HoP testimonium Mariae est, quod JQseph sciens illius castiutem. et admirans quod evenerat, celat silentio , cujus mysterium nesciebat. » Unde et Chrysostomus : « O maestimabilis laus Mariael Magis credebat Joseph castitati ejus, quam uterp : et plus gratioe quam naturae. Conceptionem videbat, et fornicationem suspicari non poterat. Possibilius enim credebat virginem sine viro posse concipere, quam Mariam posse peccare : » haec Chrysosiomus, Et nec Maria pertransivit absque tribulatione , perpendebat enim et videbat Joseph turbatum, et de hoc ipsa turbabatur non modicum.
Humiliter tamen tacebat, et occultabat donum Dei, volens potius vilis et mala reputari, quam ipsum donum propalare, et de se aliquid loqui, quod ad jactantiam putaretur pertinere. Rogabat autem Dominum, ut ipse dignaretur remedium apponere, et hanc sibi et viro tribulationem auferre. Vides quam magna tribulatio et anxietas . eis erat, et quomodo Dominus suos tribulationibus vexari et tentari, ad ipsorum coronam, permittit ; sed tandem Dominus utrique providit.
Joseph enim de dimissione Mariae cogitante et deliberante, ubi habes argumentum, diu deliberandum esse in incertis et dubiis, ne peccetur temeritate levitatis; misit Dominus Angelum suum, scilicet Gabrielem, secundum Augustinum. Et hoc fecit triplici ratione, secundum Chrysostomum : primo, ne justus homo faceret rem injustam, justo proposito ; secundo , propter honorem matris, scilicet ne dimissa notaretur turpi suspicione ; tertio, ut intelligens Joseph causam conceptionis , reverentius se haberet cum Virgine; quarto, secundum Glossam, ne ulterius premeret dubietas, quem commendabat aequitas. Cui, scilicet Joseph, apparuit Angelus Jn somnis, non manifesta visione, quia ipse dubietate animi premebatur, velut somno infidelitatis ; et dixit ei : Joseph, fili David. Per quod , secundum Chrysostomum, reducit eum in memoriam promissionis factae David de ipso Christo. Quasi dicat, secundum Glossam : Recognosce promissionem factam David, de cujus stirpe tu es et Maria, et vide impletum in ea; noli timere accipere, et domi retinere Mariam in conjugem tuam, non ad carnalem copulam, sed ad cohabitationem cum ea, et ministrationem devotam , necnon affectu et copulatione animorum , quod est vere conjugium. Exemplo ergo Mariae, liquet fideles conjugatos, servato pari consensu, in continentia posse permanere , conjugiumque posse vocari, non permixto corporis sexu, sed custodito mentis affectu. Unde et Joseph vir Mariae dicitur, quia verum conjugium est, ubi amoris afFectus servatur, et etiam in Maria fructus nuptiarum invenitur. Quasi diceret Angelus : Ne suspiceris quod hic intervenerit humana conceptio.
Quod enim in ea natum est, id est conceptum, de Spiritu Sancto est, id est, virtute Spiritus Sancti est factum. In ea quippe nasci, est concipi : sed de ea nasci, est in lucem proferri. Et secundum hoc dicitur quod duplex est nativitas, scilicet in utero, et ex utero. Nascimur enim In utero, quum concipimur; sed ex utero, quum in lucem educimur. Hic ergo ponitur explicita revelatio , facta ipsi Joseph ab Angelo. Antea enim noverat implicite quiddam divinum esse in Virginis conceptu, ut supra dictum est; explicite tamen nescivit factum , et conceptionis modum, seu mysterium, et ideo haec explicite sibi revelantur per Angelum.
Pariet autem filium, quando scilicet erit nativitas ex utcro, quem ipsa sicut stella lucem, sicut virga florem, sicut terra germen, paritura erat : et vocabis nomen ejus Jesum, id est Salvato^ rem; ipse enim salvum faciet poptdum suum a peccatis eorum, Quod non est modicum, quia nulla servitus miserior , quam servire peccatis, et hoc propter vilitatem ipsorum. Ubi ostendit Angelus, eum verum hominem in partu Virginis, et verum Deum, in salute populi a peccatis, quia nullus potest salvare a peccatis, nisi soius Deus. De hoc latius videre poteris supra, de conceptione Salvatoris.
Joseph igitur, certificatus de conceptione et virginitate Mariae, exsurgens a somno dubietatis, ad mandatum Angeli, accipiens sponsam in conjugem, id est, ad nomen conjugis et uxoris, cum Virgine virgo permansit, et ei obsequiose, tanquam dominae, ministravit. Hinc habemus argumentum, quod quidquid a Deo monemur, statim faceredebemus. Ergo si vovisti Deo 3)iquid, statim, si potes, persolve; si non potes, quam cito facultatem nabebis, statim implere teneberis. "ota etiam quae sine expressione certi temporis sunt facta, statim sunt adimplenda. Unde ChrysostoWM : « Joseph per Angelum de sacramehto mysterii coelestis ins^tur, monitis Angeli laetus obtemperat, gaudens divina jussa Prosequitur. Suscipit sanctam Manam, et votis exultantibus gloria^; quia tantae majestatis Virgijem matrem conjugem dici, ab Angelomeretur audire : » haec ChrV' fstomus. Per Joseph cogitantem Jimittere Mariam, qui certificatus ^e mysterio per Angelum, accepit ^ utdominam, significatur ho«odubitans in fide vel moribus, m per praedicatorem, vel confesso^m bonum, solidatur in istis, et ^^mh se monitionibus ipsius.
Et non cognovit, id est non agnovit eam, donec peperitfilium suum primogenitum ; quia eo nato, dignitatem ejus maxime agnovit. Unde Chrysostomus : «IVerenon cognovit eam ante, cujus fuerat dignitatis; sed postquam peperit, tunc cognovit eam; quia speciosior et dignior fecta fuerat, quam totus mundus; quia quem totus mundus capere non poterat, in angusto cubiculo uteri sui sola suscepit. » Vel non cognoscebat eam opere conjugali, propter ea quae didicerat, donec pro aeterno sumendo, id est, nunquam, ut per parvi temporis significationem omne tempus signjficatum accipiatur. Est enim haec dictio donec , quandoque significativa determinati temporis, quo transacto, fit aliquid. Sic dicitur : Iste non comedit, donec esset hora sexta, qua completa, coniedit. Quandoque est affirmativa omnium temporum, et accipitur pro semper, ut ibi : Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum, id est : semper sede a dextris meis. Quandoque est abnegativa omnium temporum, et accipitur pro nunquam, ut hic in proposito. Si enim eam non cognovit ante partum, multo magis non cognovit eam post partum, visis videlicet tot signis et miraculis in nativitate, et post nativitatem Domini, cognoscens Deum esse qui natus est.
Aliqui exponunt hoc de cognitione faciei, dicentes quod ex praesentia Christi in utero virginis, tanta erat claritas in facie ejus, quod Joseph facie ad faciem eam videre non poterat, quam Spiritus Sanctus a conceptione penitus impleverat. Sicut dicitur de ciaritate faciei Moysis, ex consortio sermonis Domini, jquia non poterant intendere in eum filii Israel. Et ideo Joseph non cognoscebat facie ad faciem , quam desponsaverat , donec uterus evacuatus esset. Remanet igitur, et stat gaudenter, cum sua benedicta conjuge, et ultra quam dici possit, eam casto diligit amore, et curam ipsius gerit fideliter; et Domina cum eo moratur confidenter, et simul in sua paupertate vivunt iaetanter. Unde tribulatione cessante, rediit magna consolatio. Sic et nobis contingeret, si in tribulationibus patientiam haberemus.
Stat etiam Dominus Jesus, more aliorum, usque ad novem menses, in utero reclusus, ut homines qui in miseriis mundi vel inferni clausi erant, ad consortium novem ordinum Angelorum reduceret. Stat benigne, ac patienter sustinet, et tempus debitum expectat. Compatere sibi, quod ad tantam humilitatis profunditatem devenit. Muhum debemus hanc virtutem affectare, nec deberemus ad elationem, vel nostri reputationem unquam intumescere, quando tantum se voluit Dominus majestatis inclinare. Et quia de hoc solo beneficio hujus tam prolixae reclusionis nunquam ei digne satisfacere possumus, saltem corde hoc cognoscamus, et gratias eidem toto affectu agamus, quod nos ex aliis assumere dignatus est, ut vel hoc modicum rependamus eidem quod reclusi stemus ad suum servitium. Ipsius quippe beneficium est hoc, non nostrum meritum, et quidem beneficium multum acceptabile, ac venerabile, et permaximum. Non enim ad poenam, sed ad cautelam sumus reclusi, et in arce religionis tutissima collocati, ad quam hujus TOundi nequissimi venenosae sagittae, vel tumultuosi maris procellae, nisi nostra temeritate, non possunt attingere. Conemur igitur toto posse, mente reclusa et abstracta, ab omnibus caducis , eidem Domino , cordis puritate vacare; quia corporalis reclusio, nihil aut parum, sine mentali, videtur prodesse.
Unde Augustinus : a Quid prodest solitudo corporis, si solitudo defuerit mentis ? » Et Gregorius : « Quid prodest corpore conversari in claustro, et mente vagari in seculo ? » Conemur etiam in omnibus Deo gratias agere, et ex corde eum benedicere, nam hoc in virtutibus nobilissimum est, et coram Deo splendidissimum, ut homo in coactione obedientiae, in exilio, in paupertate, in contemptu^ in infirmitate, in multiplici mentis et oerporis tribulatione, velit, sciat, et possit Deum laudare et ex corde benedicere, ac ei cum gaudio gratias agere, desideria sursum erigere, et eimi operibus collaudare. Unde et Bemardus : « Felix qui passiones corporis sui propter justitiam ordinat, ut quidquid patiatur, propter Dei Filium patiatur, quatenus et a corde tollatur murmuratio, et in ore versetur gratiarum actio, et vox laudis l » haec Bemardus, Qui enim bene attenderet, quod diligentibus Deum, omnia cooperantur in bo^ num, ad magnam animi quietem perveniret, sicque in eo locum haberet, quod Sapiens ait : Non con^ tristabit justum, quidquid ei acdderit, Quia secundum Augustinum, quidquid acciderit justo, voluntati divinae deputandum- est, non potestati inimici. Et similiter, ipse dicere posset cum Job : Sicut Uomino placuit, ita factum est; sit nomen Domini benedictum, 8 Tribulatio bonorum ipsis proPTER TREDECIM ITriLIS. — IgitUT lU tribuiationibus, seu flageUis et afflictionibus, non debes dubitare^ quia Deus non permittit eas ad suos venire, nisi pro ipsonim. utilitate. Primo quidem, ut 1k>— mo a seculo se avertens, oblecta— menta temporalia respuat, et ad.
Deum se convertens, aetema concu-! piscat. Unde Augustinus : a Non eoim convertitur anima ad Deum, nisi cum ab hoc seciUo avertitur ; Mc opportunius ab hoc seculo avertitur, nisi perniclosis ejus voluptatibus kboris et doloris aquae mitceantur. Si enim cessaret Dominus» et «lon misceret amaritudines felidtatibus seculi , oblivisceremur eum: » hsc Augustinus, £t ideo ait PSalmista : Multiplicatas suni infrmtates eorumy jpostea accele^ rjymtn/. — Seoindo, ut peccata sua melius agnoscat, et inde poenitens et se corrigens, purgatus et mundatusfiat; nam, ut ait Augustinus, quod lima ferro, quod fornax auro, quod flagellum grano; hoc tribulatio viro justo. Unde fratres Joseph dicebant : Merito hcec patimur, paa peccavimus in fratrem no*^. — Tertio, ut sublato adjutore, melius imperfectionem 5uam wdeat, et seipsum cognoscat. Unde Psalmista : Ego dixi in abundantia nea:N(m movebor in^eternum; sed ut melius me mihi ostenderes : ^tisti faciem tuam a me, et fa-* ^ sum conturbatus.
— Quarto, propter luimiiitatem conservandam, ^ virtutum custodiam, ne de mentis suis praesumat, et in super^ se extollat. Unde Apostolus : ^^rnagnitudo revelationum exiol^ we, datus est mihi stimulus car^ ^ mecB, Angelus Satance qui me cokphi^et. — Quinto, ut sciat quam nialumsit dereliquisse Deum, et ab ^. esse derelictum. Unde Jere^as : Scito et vide, quia malum tt '^m esi reliquisse te Dominum ^ tuum, et non esse timorem ejusapud te. — Sexto, ut Deus pa^tiam alicujus declaret, et per ^ctorum exempla alios ad pa^tiam instruat. Undc Job : Hcec '^miki consolatio, ut affligens me dolore non parcat; nec contradif«m sermonibus sanctis. — Septi"^o.
ut alii magis timeant, et exemplum vivendi inde sumant. Unde Sapiens : Pestilente flagellato, stulius sapientior erii, — Octavo, ad Dei salvantis laudem, et ejus gloriam manifestandam , sicut infirmitates caeci nati, et Lazari fuerunt, . ut in eis opera Dei manifestarentur, et ipse Deus glorificaretur in aeternum. — Nono, ut amoris Christi insignia recogitet, et misericordiam Dei drca se recognoscat; unde in Machabaeis : Etenim mulio iempore non sinere peccatoribus poenitentiam ex sententia agere; sed sta» tim ultiones adhibere, magni beneficii est indicium. Unde secundum Hieronymum, magna miseria est ad prsesens , misericordiam non consequi; et secundum Augustinum, magna ira Dei est quando peccantem non corripit; sed Ucentiam vagam in peccatum ruendi penAittit. — Decimo, ut spem majorem ad Deum habeat, et fiduciam ampliorem inde accipiat. Unde ^ttgustinus : a Cum timore debes esse, quando tibi bene ^t. Nonne melius est tentari et probari, quam non tentatum reprobari?
•» Unde et Bernardus : a Tunc magisirascitur Deus, cum non irascitur. Non enim cum nescio^ sed cum sentio te iratum« tunc maxime confido propitium; etenim cum iratus fueris, miseri^ cordice recordaberis, » — Undecimo, ut quum paratus sit Deus ad succurrendum , homo sciat, si tamen ad eum toto corde recurrati. Unde Psalmista : Ad Dominum cum tribularer clamavi , et exaudivit me. — Duodecimo, ut homo probetur, si Deum amet, et si virtutes in se habeat. Unde Gregorius : « Poena interrogat, sit quietus quis Deum veraciter amat. » Et iterum: « Nemo in pace vires suas cognoscit. ; si enim bella desunt, virtutum experimenta non proderunt. » — Tredecimo, ut homo inde probatior fiat, et per patientiam coronam majorem.
et meritum amplius accipiat, ut patet de Job |et martyribus. Unde Jacobus : Beatus vir qui suffert tentationem, quoniatfi cum probatus fuerit accipiet coronam vitce, quam repromisit Deus diligentibus se, Item secundum Chrysostomum, ut signum creditorum sibi thesaurorum, id est, donorum coUatorum accipiat. Neque enim superveniret ei diabolus, nisi eum majori honore afFectum videret. Sicut insurrexit adversus Adam, quia multa illum dignitate vidit conspicuum, et contra sanctum Job, quia videbat illum adeo miris laudibus coronatum.
Insuper quidam, mali scilicet, flagellis et tribulationibus atteruntur, non ad peccati purgationem et veniam, sed ad punitionem et vindictam, et ad aeternae damnationis inchoationem et augmentum, quod reproborum est proprium; sicut Antiochus et Herodes, ac quidam alii sunt passi. £t multi adhuc hodie videntur pati, quibus congruit illud prophetae : Duplici contritione contere eos. Talibus enim praesentes molestiae sunt quoddam praeambulum , et initium poenarum gehennae; quia afHictionum suarum miseriae ostendunt, quod perpetua in gehenna passuri sunt.
Circa suos vero Dominus omnia misericorditer ordinat, €t ad utilitatem eorum cuncta dispensat. Omniaergo, vel juste, velmisericordider facit, vel fieri permittit Dominus , et ideo in omnibus semper est laudandus. Unde Augustinus : « Vera fidelium humilitas, est in nullo superbire, in nullo murmurare, nec ingratum esse, nec querulum ; sed in omnibus Dei judiciis , gratias Deo agere , Deumque laudare , cujus omnia opera , aut jujSta sunt, aut benigna : » h^c Augustinus, His itaque consideratis, sic cor tuum stabilire et ordinare studeas , ut in contingentibus adversis, et quibuscumque displicentiis humiliter, ac patienter, et laetanter te habeas, et in via spiritus ita te exerceas , ut ejus repletus fervore , etiam haec pro amore Domini Jesu appetas , qui in se et in suis , hanc vitam excelsam tenuit et monstravit, et exemplum ambulandi per eam omnibus reliquit. Patitur enim et sustinet ut electi et filii regni afHigantur hic in interiori homine et exteriori. Nam secundum Apostolum, qui extra disciplinam sunt, nonfilii; sed adulteri sunt. Et secundum Augustinum, qui exemptus est a passione flagellorum , exemptus est a numero filiorum. Unde et idem Augustinus : « Nemo sibi promittat, quod Evangelium non promittit. Necesse est ut usque in finem sic fiat, sicut Scripturse dixerunt.
Non nobis promittunt Scripturae nostrae in hoc seculo, nisi tribulationes, pressuras, angustias, augmcnta dolorum, abundantiam lentationum. Ad ista praecipue nos paremus, ne imparati deficiamus. Sed aliquando peccatores in hac vita, aut non , aut minus flagellantur, quia jam desperata est correctio eorum. At vero illis quibus paratur vita sempiterna, necesse est ut hic flagellentur : Quia flagellat omnem filium quem recipity id est, quem recepturus est in haereditatem aeternam. Addit omnem, etiam Unicum qui sine omni peccato est. Qui ergo flagellat Unicum sine peccato , relinquet adoptatum, qui est cum peccato? Unicus sine peccato, non tamen sine flagello, exemplum nobis proposuit in passionibus suis. Non ergo conturbari debemus, cum aliquis sanctus gravia et indigna perpetitur; obliti non sumus quae pertulit Justus justonim , Sanctusque sanctorum ; omnia enim terrena bona contempsit, ut ea contemnenda monstraret, et omnia terrena maia sustinuit, quse sustinenda praecipiebat ; ut nec in illis quaereretur felicitas , nec in istis timeretur infelicitas : » hsec Augustinus, Expedit igitur nobis tribulari hic et affligi; et ideo non debemus in his frangi vel impatientes esse ; sed potius haec affectare et diligere , quia ssepe a malo nos retrahunt , et ad bonum inducunt.
Contraria vero pro adversariis habere debemus et fugere, quia contraria praedictis in nobis. efficiunt. ORATIO Domine Jesu Christe, qui es inexpugnabilis murus omnium in te sperantium, esto in tribulatione meum refugium ; vide tribulationes et angustias meas; et mei miserere, et per omnes miserationes tuas mihi succurre. Vide infirmitatem meam, et paterna miseratione me protege, ut tua sufifultus providentia, nunquam tua destituar consolatione et misericordia. Memento, Domine, creaturae tuae, et insidiantes mihi hostes a me repelle ; ut tua misericordia munitus bonitatis tuae dulcedinem in me cognoscam, et dignam poenitentiam pro peccatis meis exsolvam. Amen.
The Life of Christ (Vita Christi) companion
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