De hydropico et exhoriaihne ad humilitatem et misericordiam
The Healing of the Dropsical Man
Jesus heals a man with dropsy on the Sabbath, using the occasion to rebuke the Pharisees' hypocrisy and greed.
Afterward, Jesus went through the towns and villages, teaching and preaching impartially, showing no favoritism. It happened that, while entering the house of a certain Pharisee leader on the Sabbath to eat bread, he sought only what was necessary, not delicacies or fancy dishes. By the word 'bread,' the basic necessities of life are meant, excluding all superfluities; he was content with little and was no burden to his host. We must assume he entered because he was invited, for the Lord didn't go to the Pharisees' banquets unless asked; and those who invited him did so not out of devotion, but out of malice. Yet he went to the banquets of tax collectors, even without being invited. The Pharisees considered themselves righteous and healthy, in no need of a physician; but the tax collectors confessed themselves to be sinners and sick, in need of a physician. Therefore, he anticipates the latter so that he may enlighten them; but he waits for the former to ask, so that they might humble themselves. They themselves watched him, lying in wait, so that they might see something in his actions for which they could criticize and accuse him. The malice of those who fed him was great, yet they plotted against him; they ate with him, but wanted to tear him apart. And look, a man with dropsy stood before him, hoping for a cure for his illness. Jesus did not respond to their words, because they weren't asking him a genuine question, but rather to the thoughts of the Pharisees and experts in the law, who were thinking that healing on the Sabbath was unlawful. In this, he showed that he possessed the wisdom of God, for he understood the hearts of men, and he said to them: "Is it lawful to heal on the Sabbath?" He asks in this way so that he might refute them with their own words. But they remained silent. As Bede says: they were rightly questioned and remained silent, because they saw that whatever they might say would be used against them. For if it is lawful to heal on the Sabbath, why do they watch the Savior to see if He will heal? If it isn't lawful, why do they care for their own livestock on the Sabbath? They were silent, therefore, because they didn't know what they ought to say. This man with dropsy didn't ask for healing because his infirmity spoke for him; or, because the Jews were present, he didn't dare to ask for a cure on the Sabbath. He Himself healed the man He had taken hold of by touching him, and He let him go freely without payment; for He cured him by the laying on of hands, and afterward withdrew His hand. He touched him not out of necessity, but out of humility; and He healed him so that He might show His divinity in the flesh. Cyril says: "Ignoring the traps set by the Jews, He frees the man with dropsy from his illness. The man, fearing the Pharisees, hadn't asked for a cure because of the Sabbath, but simply stood there so that, seeing him, the Lord might take pity and heal him. Recognizing this, the Lord didn't ask him if he wanted to be made well, but healed him immediately." And responding to the thoughts of those who were grumbling and considering that act illicit, He showed it to be lawful by the example of a brute animal, for whose sake it was lawful, even by their own standards, to provide help on the Sabbath. For if it's lawful to help a beast—which is a work of greed—it's much more lawful to help a human being, for whom the brute animals were made and who was made in the image of God; that is a work of charity. Hence Bede says: "With a fitting example, He resolves the question, to show that those who accuse Him of breaking the Sabbath by a work of charity are themselves breaking it by a work of greed." Many leaders today are like these Pharisees, more concerned for the health of their beasts than for the people entrusted to them. If a beast suffers or fails, they immediately provide remedies; if a brother or subordinate suffers, they care little. Many have great concern for small things, and little or no concern for great things. It was strange, however, that they argued with Him about healings on the Sabbath. For they have in their traditions about seventy specific types of work from which one must abstain on the Sabbath, among which healing isn't included—especially healing done by word alone, as the Lord is often read to have done. The Lord often taught and healed on the Sabbath, either to win over the many who gathered for the Sabbath, or to show that on the Sabbath of heavenly rest, all infirmities should be healed. He also taught that we must sometimes withdraw from the quiet of contemplation for the sake of the salvation of souls. And so, He entered to eat on the Sabbath with that leader, not for the sake of food, but for the gain of souls; there He also healed that man with dropsy, both in body and in mind. They could not answer Him on this, as they were defeated and confused by the clear logic. The seven properties of the man with dropsy signify the seven deadly sins. Mystically, that leader was Moses and his house was the synagogue; Christ entered this when He came into the world to eat bread—that is, to take delight in the repentance of the Jews. Hence it is said in the Apocalypse: 'If anyone hears my voice'—that is, in preaching—'and opens to me'—that is, in contrition—'I will enter to him'—that is, in the confession of the mouth—'and I will dine with him, and he with me'—that is, by taking delight in the satisfaction of works. This can also be understood in a similar way regarding the prelate and the Church, his house, which Christ entered then and enters every day. It's worth noting that a person with dropsy has seven characteristics, which represent the seven deadly sins; for this reason, this dropsical man is said to signify any sinner whatsoever. For the dropsical person has a swelling of the body, just as the proud person has an inflation of the heart; second, he has a compression of the spirits, just as the envious person suppresses good things so they aren't brought out into the light; third, he has a burning thirst, just as the greedy person drinks more of his riches the more he thirsts; fourth, he has an indigestion of humors, just as the angry person shortens his days through his rage; fifth, he has a sluggishness of the feet, just as the slothful person has a sluggishness of the affections and thoughts toward doing good; sixth, he has an inflation of the genitals, just as the lustful person has a swelling of the same; seventh, he has a foulness of the mouth, just as the gluttonous person has a corruption of the mouth. Dropsy specifically represents greed, because the more a person with dropsy is filled with disordered fluid, and the more they drink, the more they thirst; just so, the greedy person, the more they overflow with wealth they don't use well, and the more they acquire, the more intensely they crave it, because, as Juvenal says: 'The love of money grows as much as the money itself grows.' Greed is a ferocious plague that usually leaves those it captures destitute, since it never finds an end to its searching; instead, the more it is enriched, the more it begs. When a greedy person turns to God, they stand before Jesus, ready to distribute what they have acquired for the honor of God. In this way, they recover their health, because they are transformed from greed into generosity. That is why He heals the man with dropsy in front of the Pharisees and immediately convinces them through the example of a brute animal, so that He might condemn them for that same greed. The person with dropsy is also compared spiritually to someone weighed down by an overflowing flood of carnal pleasures. For these are the two daughters of the leech, which always say: 'Bring, bring'; namely, the pleasure of the flesh and the greed of avarice.
The Way of True Humility
Jesus teaches the necessity of choosing the lowest place, emphasizing that true humility is a prerequisite for divine exaltation.
— Dropsy also specifically signifies pride, because just as the body swells in a person with dropsy, so the mind swells with pride; and that is why He heals the man with dropsy in the presence of the proud Pharisees, so that by this example they might learn to be healed spiritually, and through the sickness of his body, He shows them the sickness of their own minds—for what that man had in his body, they carried in their minds. Therefore, observing how they would choose the first places—that is, the most honorable seats at formal banquets—He urges them toward humility, offering the example of doing one's work humbly, where the craving for a higher place is restrained, so that other things might be done in the same spirit; and He teaches that humility is praiseworthy not only before God, but also before people. For He didn't intend to teach primarily what is said here literally, but rather intended something else mystically, according to a spiritual understanding. He therefore warns those invited to the wedding not to sit in the first place, but in the last, according to the saying of the Wise Man: 'The greater you are, the more you should humble yourself in all things.' For as Chrysostom says: 'Nothing is so pleasing to God as to count oneself among the lowest; for this is the beginning of all philosophy.' But this should be understood not only physically, but also spiritually. For many sit in the last place with boastfulness and pride of heart, only so that they might be seen by others as righteous and humble; yet many who are truly humble, while sitting in a corner, consider themselves in their conscience and heart to be in the last place. And so, Chrysostom says: "The Lord commands us to sit in the lowest place, not only so that we may physically take the last position, but also in our spirit, so that we may judge ourselves to be the lowest of all." He humbles himself in place for no reason who exalts himself in his heart. » 6 Estes. — Note here that there are certain spiritual nuptials, and certain heavenly ones. The spiritual ones are those that God performs in the present with the soul, in the chamber of the conscience. The union, however, of the soul with Christ is the head of chapter 80. It is established through faith and love. From this union comes a threefold good, namely: of faith, of offspring, and of the Sacrament; the good of faith is so that it may not receive the devil as an adulterer; the good of offspring is that the bride of Christ may exercise herself through good works; the good of the Sacrament is that there may never be a division between the bridegroom and the bride. Heavenly weddings are a feast of divine vision, where there will be complete satisfaction; after all, at a wedding, everything is meant to be in abundance. The way to reach these weddings, however, is through humility, which is highlighted when it's said: 'Go and sit in the lowest place.' In conclusion, he adds the reason: because everyone who exalts himself through pride will be humbled, either here or in the future. He doesn't say 'he will be exalted,' because, according to Gregory, it isn't power that is the crime, but arrogance. The one who humbles himself voluntarily—not the one who is humbled by necessity—will be exalted in the future, and sometimes even in this world. This statement is infallibly true in the sight of God, in whose judgment the proud are cast down and the humble are accepted; although in the judgment of men it sometimes happens to the contrary, so that the proud are in glory and the humble are despised. If the proud are exalted in this world, they will be humbled in hell; and if the humble are cast down in this world, they will be exalted in heaven. Hence Cyril says: 'This is spoken according to divine judgment, not according to human custom, by which many who crave honor attain it; others, however, who humble themselves, remain without glory.' And Theophilus adds: 'Furthermore, he who pushes himself into honors is not to be revered by all; for while he is honored by some, others speak against him, and sometimes even those who honor him do so.' Note here that when a certain proud man, having been exalted through his own maneuvering, heard these words of the Gospel read in church—'Everyone who exalts himself will be humbled; and he who humbles himself will be exalted'—he did not believe this to be true. Breaking out into words of blasphemy, he said that if he had humbled himself and not exalted himself, he would not have reached that status. Immediately, in that very place, he fell and, suffocated by the devil, breathed his last. Alas, how many today say this in their heart or by their actions, if not with their lips, as if they could never be exalted if they did nothing for it themselves! Therefore, this 'place' doesn't just refer to taking a more honorable seat at formal banquets; it also applies to any position of dignity or leadership in the Church. No Catholic should push themselves forward for such honors, as if invited to the wedding feast of Christ and the Church. Instead, they should prefer others who are better, as much as they are able. Otherwise, the primary Host—God, from whom all authority comes—will cast them down from their dignity, at least spiritually, by the sentence of eternal damnation; sometimes He even casts such people down with the penalty of temporal ruin. If someone has accepted a position of dignity out of obedience and has used it well out of brotherly love, they'll eventually obtain heavenly glory. For everyone who exalts themselves by presumptuously pushing into positions of dignity will be humbled in the way already mentioned; but those who humble themselves—not falsely or feignedly, but truthfully and from the heart—will be exalted, because, as it is said in Proverbs: 'Glory will receive the humble in spirit.' It consists of the following. Here it should be known that the meritorious humility to which the glory of exaltation is owed consists of three things. First, in the annihilation of one's own self-estimation; this leads to a contempt of self, so that a person considers themselves as nothing and recognizes God as the giver of everything they possess. For the Apostle asks, what do you have that you didn't receive? Second, it consists in the belittling of dignities, and this leads to the honor of God. This is achieved when a person, established in great virtues, gifts, and honors, isn't exalted by them, but pours everything back to Him and restores it entirely to the One from whom every good thing flows. Third, it consists in preferring others to yourself; this leads to a true appreciation of your neighbor. How can we keep what the Apostle says, "Outdo one another in showing honor," unless we consider others more worthy than ourselves in the merits of their virtues?✦ People rarely honor someone they consider their inferior; instead, they tend to look down on them. This point about dignity also applies to the presumption of one's own merits. Hence Bede says: "Mystically, whoever has been invited to the wedding of Christ and the Church, and is joined to the members of the Church through faith, should not exalt himself as if he were higher than the rest, boasting of his own merits." He will give place to a more honorable guest when he is surpassed by the agility of those who have followed Christ. He takes the lowest place with shame when, recognizing that others are better, he humbles whatever he once thought was great in his own actions. But someone takes the lowest place according to the saying: "The greater you are, the more you must humble yourself in everything." When the Lord comes and finds someone humble, He will honor them by calling them His friend and command them to move to a higher place. For whoever humbles themselves like this little child is the greatest in the kingdom of heaven. It’s well said that your glory will come then, so you don’t start seeking now what is being kept for you until the end. This can also be understood in this life, because the Lord enters His wedding feast every day, looking past the proud and often bestowing such burdens of His Spirit upon the humble that the company of those reclining at the table glorifies them in wonder. For whoever exalts themselves by their own merits will be humbled by the Lord, and whoever humbles themselves because of their good deeds will be exalted by Him—so says Bede. When, therefore, you are invited by the Lord through His preachers to the spiritual wedding—which consists in the union of Christ and the Church, a wedding to which all Christians are invited, though some precede others in dignity, others in the merit of their virtues, one excelling in one virtue and another in another, and others still excelling in sacred knowledge—do not take the first place, whether out of presumption in your own merits, ambition for worldly goods, or a craving for empty glory. He gives three reasons why you shouldn't seek the first place. First, by comparison with someone more worthy, lest perhaps a person more honorable—that is, more worthy of greater honor—has been invited by Him, and you are forced to put that person ahead of yourself. The person more worthy of greater honor is the one who is more virtuous; therefore, whoever you are, no matter how much dignity you possess, you have a reason to avoid seeking honor if you consider that there may be someone in the congregation more honorable than you. Excellence of honor is not owed to dignity, except because that dignity itself attests to the excellence of virtue. Second, he proves this same point by the ejection of the unworthy, because a high place is not stable for the unworthy; they are often cast out from it, as it is said: 'And when He who invited both you and him comes, He may say to you in deed—that is, by humbling you and preferring another to you—Give this man place, where you thought yourself worthy.' It often happens that the one who thought himself worthy of honor is cast out from his own estimation and driven from that place. Third, he proves this same point by the confusion that follows; hence it is added: 'And then you shall begin with shame to take the lowest place,' blushing, that is, when you, who presumed greater things for yourself, begin to be humbled, as if cast down in your own mind, or removed from your office, or cast down after death into hell. What needs to be extended? Next, he shows what anyone who wants to gain honor must observe, because they need to think humbly of themselves. Hence he says: 'But when you are invited, go, don't make excuses, and take the lowest place,' by considering yourself less than others and thinking of yourself as having the least merit in all things, even if you happen to be superior in dignity or noble birth. And it should be noted that 'the lowest' is distinguished in three ways: by status, by rank, and by place. Regarding status, the lowest place is for beginners, the middle for those making progress, and the highest for the perfect. Regarding rank, the lowest place is for those under authority, the middle for lesser prelates, and the highest for the greater ones. Regarding places, the lowest is hell, the middle is the world, and the highest is heaven. Therefore, take the lowest place in one of these ways: either in the status of beginners by considering yourself humble, or in the rank of those under authority through the fear of God, or in the lowest place of all, which is hell, through constant meditation. He offers three reasons why the lowest place should be chosen. The first is that it gains you the grace of friendship: so that when He comes—visiting souls or weighing merits after death—the One who invited you to the wedding may say to you, 'Friend,' specifically because of your humility. The second is the attainment of a more worthy place—'move up higher'—both in the present through grace and in the future through glory, because you humbled yourself and because you are a friend. The third is the glory of honor that follows dignity; then you will have the glory of honor before those reclining with you, who are resting in the same faith or in the same beatitude, both because you are humble, and because you are a friend of the Prince, and because you are exalted to a high rank. Note that the Lord doesn't intend here to say how we should acquire human glory; rather, by the example of acquiring that human glory, He teaches us to acquire heavenly glory. Just as humility is necessary for someone who desires to be exalted by ecclesiastical honor, it's likewise necessary for someone who desires to be exalted by the honor of grace and glory. But there is a difference: whoever humbles himself to be exalted by ecclesiastical promotion sins, for it's a false humility in which unclean pride lies hidden; but he who humbles himself to be exalted by the gifts of grace and the reward of glory has a right intention. For, as Jerome says, 'It is a holy pride to desire virtues.' Finally, the Lord assigns the reason for what was said regarding all the foregoing: everyone—whether layperson, cleric, or religious—who exalts himself, that is, by being proud, will be humbled either voluntarily or necessarily, here or in the future. And he who humbles himself voluntarily, not he who is humbled as if by necessity, will be exalted, either here or in the future, whether in office, in merit, or in reward. The humble get their name from the earth (humus), to which they are prostrate, because they consider nothing lower than themselves except the earth and their own selves. They present themselves to everyone as those to be trampled upon, and for this reason they deserve to be exalted. Therefore, a human being made from the earth should be humbled, and exaltation is not owed to him except through the merit of humility; such humility leads to joyful gladness. Hence Bernard says: 'You must always keep it in your heart that you are a most vile sinner, unworthy of every gift and grace of God, and in no way fit for God to hear your prayer.' We must, therefore, greatly flee from pride, which makes us laughable and enemies to God and to people; and we must embrace humility, which makes us desirable and friends to them. Hence Chrysostom says: 'Do not fear if your honor is destroyed, provided you have humbled yourself.' For in this way your glory is more exalted; in this way it is made greater. This is the gateway to the kingdom. If we wish to appear great, we won't be great, but rather more dishonorable to everyone.
The Virtue of Compassionate Hospitality
Jesus instructs his followers to invite the poor and needy to their tables, seeking reward from God rather than human favor.
Those who are mocked, who are enemies to everyone, who are easily captured by their enemies, and who are considered unclean—these are the greatest of all in the eyes of God. What, then, is more delightful or blessed for the humble, since the humble are so desirable to God? Yet they also possess the glory that comes from people in the highest measure; everyone honors them as fathers, greets them as brothers, and embraces them as their own limbs—so says Chrysostom. Christ invites those who invite others to show mercy toward the poor. — And because the Lord instructed those who are invited in the way of humility, He now instructs those who do the inviting in the mercy of compassion, and in inviting the poor and the weak rather than friends and the wealthy. He wants them to host banquets not for the sake of human favor and vanity, but for the sake of charity and the needs of the poor; by this, He rebukes the Pharisees, who gave banquets not moved by compassion, but rather by greed, intending through this to gain some advantage or worldly honor. Therefore, the Lord, in order to repay physical nourishment with spiritual nourishment—that is, a lesson in compassion—was speaking to the one who had invited Him. Through this, He was also rebuking the other guests who were guilty of this: 'When you give a lunch or a dinner, do not invite your friends'—that is, for the sake of worldly friendship—'nor your brothers'—that is, for the sake of blood ties—'nor your relatives'—that is, for the sake of affinity—'nor your neighbors'—that is, for the sake of familiarity—'nor the wealthy'—that is, for the sake of gaining some advantage. This final category, the wealthy, seems to be implied in all the aforementioned cases; and so, I will be able to invite poor brothers, relatives, friends, and neighbors, just as I invite other needy people, so that I may distribute to them, just as I do to other poor people, for the sake of God. The reason is added when it is said: 'lest they also invite you in return.' For this is the custom of worldly people—to invite those who invite them—and so you receive your reward from a person, not from God, in the present and not in the future; for this kind of reciprocal invitation is understood to be a repayment for any worldly good. Ambrose says that being hospitable with the intention of being repaid is a sign of greed. You should know, however, that if people are invited to a meal to foster mutual charity, it's a meritorious act; if they are invited for the sake of indulgence, gluttony, or empty glory, it's a sin, and the host will face the consequences. If they are invited so that you might be invited back, you've already received your reward. If they are invited out of kindness or generosity, it's an indifferent act, and it can be done well or poorly, depending on the ultimate purpose, which can be either good or bad. This kind of invitation is only permitted if it doesn't come from the patrimony of Christ, which must be spent entirely on the needs of the poor; just as I cannot spend on other things what has been entrusted to me by a will for the purpose of giving alms. But when you host a meal, moved by mercy, invite the poor who have no means of their own. Invite those who lack the strength to work, the lame who cannot walk to beg, and the blind who cannot see to perform any trade. You will be blessed—in the present by the happiness of hope, and in the future by the happiness of reality—because those you invited cannot repay you. Therefore, you will have God as your debtor, who never forgets. For mercy is useful for everything, holding the promise of life. That which is now and that which is to come. Chrysostom says: "Let us not be troubled when we do not receive a reward for our kindness; but when we do receive it." For if we have already received our reward, we won't receive anything more there; but if a person doesn't pay you back, then God will pay you back. So it follows: 'It will be repaid to you'—namely by the Lord—'at the resurrection of the just.' According to Bede, even though everyone will rise again, the resurrection of the just is called such in a unique and, as it were, proper sense, and not without reason; for they are the ones who are changed in it and don't doubt that they will be blessed. Gregory of Nyssa says: 'Do not, therefore, neglect those who are lying low, as if they were worthy of nothing.' Think about what they are, and you'll discover their preciousness. They have put on the image of the Savior; they are heirs of future goods, key-bearers of the kingdom, and fitting accusers and excusers—not speaking, but inspected by the Judge. Chrysostom also says: It would be fitting, therefore, to receive them above in the upper room. If that doesn't please you, at least receive them below, where the servants and the subjugated are. If you would welcome Christ, let even a poor caretaker be enough. Where there is charity, the devil doesn't dare to enter. Even if you are sitting with him, send him dishes from your own table. And again: 'But you say: The poor man is unclean and filthy; wash him and make him sit at the table with you.' If he has dirty clothes, offer him clean ones. Christ approaches through him, yet you talk about trivial things—so says Chrysostom. God. In a moral sense, when you host a banquet—that is, when you approach prayer to be refreshed by the bread of tears and inebriated by the wine of compunction—don't invite your friends; that is, don't pray only for your friends, your relatives, and the wealthy (who are the just, rich in virtues), but for your enemies and for sinners, who are truly poor. Hence he adds: 'But call the poor,' meaning: associate sinners with you in your prayer. He then divides them into three types of sinners, saying: the weak, that is, those who sin out of infirmity; the lame, that is, those who sin out of malice (those who have a sound foot of intellect but an infirm foot of affection); and the blind, that is, those who sin out of ignorance.
The Bread of the Kingdom
A guest reflects on the blessedness of the kingdom, leading to a final meditation on Christ as the true bread of life.
A preacher of the divine word also hosts a spiritual banquet; but if he does this to gain honor or temporal profit, he won't receive a reward from God. If, however, he does it for the salvation of souls, he will receive eternal life along with the righteous. Because the Lord says here, 'It will be repaid at the resurrection of the righteous,' one of those sitting at the table—a crude and carnal man—was moved by Christ's words and believed that the future resurrection would be for a life that still needs physical food, and that Christ was promising physical meals in the kingdom of heaven. That is why he says to Him, 'Blessed is the one who will eat bread in the kingdom of God.' Cyril says: 'This man was carnal, not carefully grasping what Christ had put forward; for he thought the rewards of the saints were physical.' But some say that by 'bread,' he understood the true blessedness that consists primarily in the vision and enjoyment of Christ's divinity, and secondarily of His humanity, for He calls Himself the 'bread of life.' Augustine says: 'Or perhaps he was sighing for something far off, and this bread—the very thing he was longing for—was sitting right there before him.' For who is the bread of the kingdom of God, if not the One who says, 'I am the living bread that came down from heaven'? Augustine says: 'Do not prepare your throat, but your heart.' Blessed, therefore, is the one who will eat this bread, which is the refreshment of souls, in the kingdom of God—by seeing and enjoying Him. Regarding this, it is said in Ecclesiasticus: 'Those who eat me will still be hungry,' not because of a lack of food, but because of the absence of distaste. Bede says: "The bread eaten in the kingdom of God shouldn't be understood as physical food, but rather as the One who says: 'I am the living bread that came down from heaven.' If anyone eats of this bread, he will live forever—that is, if anyone is perfectly incorporated through the Sacrament of my Incarnation and has earned the right to enjoy the vision of my divine majesty, he will rejoice in the perpetual beatitude of immortal life." PRAYER: Lord Jesus Christ, take hold of me with the hand of your mercy and protect me, so that the dropsy of carnal pleasure, greed, or pride may not prevail within me. Grant that through true humility of heart, speech, and action, I may sit in the lowest place, considering myself lesser than others, and that I may not fail to invite the needy through mercy, helping them in their necessities as I am able. Most bountiful Giver, God, grant me, a wretch, the heavenly bread—which you yourself are—to eat in the kingdom of God; for this bread we serve you, Lord, daily, and for it we are put to death all day long, so that we may live in your life. Amen.
Read the original Latin
Deinde ibat Jesus per civitates et castella, docens et indifferenter praedicans, non personas accipiens. Et factum est, ut dum intraret domum cujusdam principis Pharisaorum sabbato manducare panem necessitatis, non delicias, non fercula voluptatis. Nomine enim panis, vitae necessaria, exclusis superfluis, designantur; parvis quippe erat contentus, nec receptori onerosus. Supponendum est quod intraverit ab eo invitatus , quia Dominus non venit ad convivium Pharisaeorum , nisi rogatus; qui invitabant eum, non ex devotione • sed malitiose. Ad convivium autem publicanorum accessit, etiam non rogatus. Pharisaei enim se justos et sanos reputabant, nec medico egere; sed publicani se peccatores et infirmos confitebantur, et medico indigere. Ideo istos, ut illuminet, praeoccupat; illos autem rogatus, ut se humilient, exspectat. Et ipsi observabant eum insidiando, ut vel in ejus factis viderent aliquid unde eum reprehendere et accusare potuissent.
Magna malitia eorum, qui eum pascebant, et sibi insidias parabant ; cum eo comedebant, et ipsum mordere volebantl Et ecce homo quidam hydropicus erat ante illum, sperans de infirmitate sua remedium. Et respondens Jesus non ad verba, quia sibi quaestio non proponebatur, sed ad cogitationes Pharisaeorum et Legisperitorum , quoniam cogitabant curationem in sabbato esse illicitam ; in quo Dei sapientiam se habere monstrabat, qui corda hominum intellexit, dixit ad eos : Si licet sabbato curare? Sic interrogat, ut ex dictis propriis eos confutet.
At illi tacuerunt. Ubi Beda : a Sed merito interrogati tacent, quia contra se» dictum, quidquid dixerint, vident. Nam si licet sabbato curare , quare Salvatorem an curet observant ? Si non licet , quare ipsi sabbato pecora curant? Tacebant ergo, quia nesciebant quid dicere debuissent. » Iste hydropicus non petebat sanitatem, quia infirmitas pro eo loquebatur ; vel, propter Judaeorum praesentram, non audebat in sabbato petere curationem. Ipse pero apprehensum sanavit eum tangendo, ac dimisit libere sine pretio; quia per impositionem manus ipsum curavit, et postea manum retraxit. Tetigit eum, non causa necessitatis, sed humilitatis; et ut divinitatem in carne ostenderet, eum sanavit.
Ubi Cyrillus : « Neglectis ergo Judaeorum insidiis, liberat a morbo hydropicum, qui metu Pharisaeorum remedia non postulabat, propter sabbatum, sed solum astabat, ut ex aspectu misertus ejus sanaret eum; quod Dominus agnoscens, non postulabat ab eo si vellet sanus fieri, sed protinus eum sanavit. » Et respondens cogitationibus eorum , qui murmurando cogitabant factum illud esse iilicitum , ostendit illud esse licitum, per exemplum animalis bruti, cujus periculo licitum erat, etiam secundum ipsos, succurrere in sabbato. Si enim licet tunc subvenire pecori, quod est opus cupiditatis; multo magis licet subvenire homini, propter quem facta sunt animalia bruta, et qui factus est ad imaginem Dei, quod est opus caritatis. Unde Beda : <i Competenti ergo exemplo solvit quaestionem , ut ostendat eos violare sabbatum in opere cupiditatis, qui eum violare arguunt in opere caritatis. » His Pharisaeis similes sunt hodie multi praelati, qui plus solliciti sunt pro salute bestiarum, quam hominum commissorum. Si patitur vel deficit bestia, statim remedia procurant; si frater vel subditus, parum curant; et multi habent de parvis curam magnam, de magnis parvam vel nullam. Mirum autem erat quod de curationibus in sabbato eum arguebant. Habent enim in traditionibus suis determinata genera operum circiter lxx a quibus est vacandum in sabbato, inter quae non est curatio, maxime quae solo fit verbo, sicut Dominus saepe legitur curasse.
Saepe Dominus in sabbato docebat et curabat : sive ut plures qui ad sabbatum conveniebant, lucrifaceret; sive ut in sabbato coelestis quietis omnes infirmitaCAPUT LXXX. tes curandas esse ostenderet; sive ut interdum a quiete contemplationis , propter salutem animarum , nos subtrahendos esse doceret. Et ideo ad manducandum sabbato cum isto principe intravit, non propter cibum, sed propter animarum lucrum; ubi etiam hydropicum istum in corpore et in mente curavit. pt non poterant ad hxc respondere illi, tanquam victi et confusi ratione evidenti. 3 Septem hydropici proprietates septem capitalia vitia designant. Mystice, princeps iste fuit Moyses, domus ejus synagoga; hanc intravit Christus, cum venit in mundum manducare panem, id est delectari in poenitentia Judaeorum. Unde in Apocalypsi : Si quis audierit vocem meam, scilicet in praedicatione, et aperuerit mihi, scilicet in contritione , intrabo ad eum, scilicet in oris confessione; et ccenabo cum illo, et ipse mecum, scilicet delectando in operum satisfactione. Istud etiam potest simili modo accipi de praelato et Ecclesia domo ejus, quam tunc intravit, et quotidie intrat Christus.
Et notandum quod proprietates hydropici sunt septem, per quae septem capitalia vitia designantur, et ideo iste hydropicus quemlibet peccatorem significare perhibetur. Habet enim hydropicus corporis tumorem , sic superbus cordis inflationem; secundo habet spirituum compressionem, sic invidus bona comprimit, ne publicentur etveniant ad lucem; tertio, sitis ardorem, sic avarus quanto plus de divitiis bibit, tanto plus sitijt; quarto, humorum indigestionem, sic iracundus per iram diminuit dies suos ; quinto, pedum pigritiam, sic accidiosus pigritiam affectionum et cogitationum ad bene operandum; sexto, genitalium inflationem, sic luxuriosus eorumdem tumefactionem ; septimo, oris foetorem, sic gulosus oris corruptionem.
Specialiter autem hydropisis avaritiam designat , quia hydropicus quanto magis abundat humore inordinato, et quanto plus bibit, tanto amplius sitit; sic avarus , quanto est copiosior divitiis quibus non bene utitur, et quo plus divitias adeptus fuerit, tanto ardentius eas concupiscit , quia, ut Juvenalis dicit : Crescit amor nummi, quantum ipsS [pecunia crescit. Ferocissima pestis est cupiditas, quae eos quos capit, egenos efficere solet, dum finem inquirendi non invenit; sed ut magis quo fuerit locupletata mendicat. Et iste avarus stat ante Jesum, cum convertitur ad Deum, paratus acquisita dispensare ad honorem divinum; et sic recuperat sanitatem , quia de cupiditate mutatur in liberalitatem ; et ideo ante Pharisaeos hydropicum curat, et mox eos per exemplum animalis bruti sic convincit , ut eosdem etiam avaritiae condemnet. Comparatur etiam hydropicus spiritualiter ei quem fluxus carnalium voluptatum exuberans aggravat. H& enim sunt dua> filiae sanguisuga? , quce semper dicunt : Affer , affer ; scilicet carnis voluptas, et avaritiae cupiditas.
tur. — Designat quoque hydropisis specialiter superbiam, quia, sicut in hydropico erat turgens corporis inflatio, sic in superbo est tumens mentis elatio; et ideo coram superbis Pharisaeis curat hydropicum corporaliter, ut hoc exemplo ipsi discant curari spiritualiter, et per istius aegritudinem corporis, ostendit in illis aegritudinem mentis, quod enim iste in corpore, hoc illi gestabant in mente. Unde intendens quomodo primos accubitus, id est primas et honorabiliores sedes in conviviis solemnibus eligerent, hortatur eos ad humilitatem proponens exemplum unius operis humiliter faciendi, ubi loci superioris arcetur appetentia , ut ad similitudinem ejus fiant cetera ; et docens humilitatem non solum apud Deum, sed etiam apud homines esse laudabilem. Non enim intendebat principaliter docere quod hic dicitur ad litteram, sed mystice aliud intendebat secundum spiritualem intelligentiam. Monet ergo invitatos ad nuptias, ut non in primo, sed in novissimo recumbant loco, juxta illud Sapientis : Quanto major es, tanto te humilia in omnibus. Ut enim ait Chrysostomus : « Nihil ita Deo amicum est, ut cum ultimis seipsum numerare; hoc enim philosophiae universae principium est. » Hoc autem non tantum corporaliter, sed et spiritualiter intelligi debet. Multi enim cum jactantia et superbia cordis recumbunt in novissimo loco, non nisi ut justi et humiles ab aiiis videantur ; et multi vere humiles, recumbentes in cornu , conscientia et corde reputant se in novissimo loco esse.
Unde idem Chrysostomus : « Jubet nos Dominus in ultimo loco recumbere, non solum ut corpore in novissimo jaceamus , sed etiam animo , ut novissimos nos esse omnium judicemus. Sine causa loco se humiliat, qui corde se praefert. » 6 Estes. — Ubi notandum quod sunt quaedam nuptiae spirituales; et quaedam ccelestes. Spirituales sunt quas facit Deus in praesenti cum anima , in thalamo conscientiae. Conjunctio autem animae cum ChriPRIMjE partis caput lxxx. sto fit per fidem et dilectionem. Ex qua conjunctione venit triplex bonum, sciiicet : fidei , prolis , et sacramenti; bonum fidei est y ne diabolum adulterum suscipiat; bonum prolis est, ut sponsa Christi per bona opera se exerceat ; bonum saeramenti est, ut inter sponsum et sponsam divisio nunquam fiat.
Nuptiae coclestes sunt refectio visionis divinae, ubi erit piena satietas; in nuptiis enim consueverunt omnia abundare. Via autem veniendi ad istas nuptias, est humilitas, quod notatur cum dicitur : Vade et recumbe in novissimo loco.
Et concludendo subjungit rationem : Quia omnis qtd se exaltat superbiendo humiliabitur, vel hic, vel in futuro. Non dicit : exaltabitur, quia, secundum Gregorium, non potestas, sed elatio in crimine est. Et qui se humiUat voluntarie, non qui humiliatur quasi ex necessitate, exaltabitur in futuro, et quandoque etiam in hoc mundo. Haec sententia infallibiliter est vera in conspectu Dei, in cujus judicio superbi abjecti s«nt, et humiles accepti; quamvis in judicio hommum aliquando fit e contra, ut superbi sint in gloria, et humiles contempti. Et si superbi exaltanturin hoc mundo, humiliabuntur in inferno; et si humiles abyiciuntur in hoc mundo fc exaltabontur in codo. Unde CyriUus : <r Hoc dkitur secundum divinum judkium, non secundum humanam consuetudinem , secundum quam phires, concupiscentes honorem , consequuntur ; alii vero, se humiliantes, inglorii remanent. w Unde et Theophilus : « Porro non finaiiter, nec omnibus hominibus est reverendus qui se honoribus ingerit; sed dum a quibusdam honoratur, aKi detrahunt ei , et quandoque etiam ipsi honorantes. » Ubi nota quod cum quidam superbus, per procurationem suam exaltatus, andiret in Ecclesta legi haec verba Evangelii ; Omnis qui se exaltat humiliabiiur ; et qui se humiliat exaltabitur, hoc verum esse non reputans, et quasi in verba blasphemiae prorumpens, dixit, quod si se humiliasset et non se exaltasset, ad statum ilium non pervenis— set ; et statim in eodem loco cecedit, et a diabolo suffocatus exspiravit» Heu 1 quam muhi hodie hoc dicunt corde vel facto, si non verbo; quasi nunquam exaltari possent , si ad floc per se nihil facerent.
Per mum ergo iocum, non solum intelligitur hic honorabilior sessio in conviviis solemnibus; sed etiam quaelibet dignitas in Ecclesia, seu primatus, Ad dignitates enim nuilus catholicus, ad Christi et Eccle^siae nuptias inyitatus , se debet ingerere; sed alios meliores pracponere quantum in se est, alioquin invitator principalis, scilicet Deusv a quo est omnis potestas, dejiciet eum a sua dignitate, sahem spiritualiter, sententia aeternae danmationis; aliquando etiam dejicit tales paena damnationis temporalis» Si autem humiliter et ex corde refugiens, skut faciebant antiqui Patres, ut Gregorius et consimiles». dignitatem ex obedientia suscepe— rit et ex caritate fraterna bene ea usus fuerir, tandem coelestem glo— riam obtinebit. Quia omnis qui se exaltat, praesumptione se dignitatibus ingerendo, humiliabitur modo praedicto; et qui se humiliat non fallaciter et ficte, sed veraciter et ex corde, exaltabitur; quia, secundum quod dicitur in Proverbiis : Hu*~ milem spiritu suscipiet gloria. 8 consistit. — Ubi sciendum, quoct humjlitas meritoria , cui debetur exaltationis gloria, consistit in tri— bus. Primo, m propriae aestimationis annihilatione ; et haec inducit contemptum sui, ita ut homo nihil reputet seipsum , et omnium quae habet recognoscat datorem esse Deum. Quid enim habes , inquit Apostolus, quod non accepisti? — Secundo , consistit in dignitatum vilipensione, et haec inducit honorem Dei; et haec habetur quando homo in magnis virtutibus, donis et honoribus constitutus inde non extollitur, sed totum illi mfundit et integrum restituit, a quo omne bonum fluit.
— Tertio , consistit in aliorum sibi praelatione; et haec inducit proximi appretiationem. Quomodo servare poterimus quod dicit Apostolus : Honore invicem pratvenienies, nisi alios digniores nobis in virtutum meritis aestimemus? Homo enim illum quo se digniorem aestimat , vix honorat; sed potius contemnit. Potest et hoc quod dictum est de dignitate, etiam accipi de meritorum praesumptione. Unde Beda : « Mystice quisquis nuptias Christi et Ecclesiae invitatus adierit, membris Ecclesiae per fidem conjunctus non se extollat quasi sublimior ceteris, gk>riando de meritis. Dabit enim locum honoratiori post invitato , cum illorum qui se in Christo secuti sunt, agilitate prasitur. Et cum rubore novissimum locum tenet, quando de aliis meiiora cognoscens, quidquid de sua operatione celsum sentiebat, humiliat. Sed recumbit aliquis in novissimo loco, secundum illud : Quanto major es y tanto te humilia in omnibus.
Veniens autem Dominus, quem humilem ' invenerit, amici nomine beatificans, superius ascendere praecipiet. Quicunque enim ]/tumiliaverit se, sicut parvulus iste, hic est majorin regno coelorum. Pulchre autem dicitur, tunc erit tibi gloria, ne nunc quaerere incipias quod tibi servatur in fine. Potest etiam et hoc in hac vita intelligi, quia quotidie Dominus suas nuptias intrat, superbos despiciens, et humilibus saepe tanta sui spiritus onera praestans, ut discumbentium coetus eos admirando glorificet. Qui enim sede meritis elevat humiliabitur a Domino, et qui se de benehxiis hu~ miliat exaltabitur ab eo : » haec Beda.
Cum ergo invitatus fueris, a Domino, per praedicatores suos, ad nuptias spirituales, quae consistunt in conjunctione Christi et Ecclesiae ; ad quas nuptias invitati sunt omnes Christiani, quorum quidam ceteros dignitate praecedunt; alii vero merito virtutum, et excellit unus una virtute/ et exceilitur alia; alii vero exceliunt sacrat intelligentia ; non discumbas in primo loco , aut meritorum tuorum praesumptione, aut bonorum mundanorum ambitione, aut appetitu inanis gloriae. Quare autem primus locus non sit ambiendus, probat ex tribus. Primo, ex comparatione di~ gnioris, ne forte honoratior, id est dignior majori honore, sit invitatus ab eo, et talem debes tibi praeponere. Dignior enim majori honore est virtuosior, et ideo quilibet quantacunque dignitate polleat, habet incitativum fugiendihonorem, si attendat quod in congregatione esse potest aliquis eo honoratior. Non enim dignitati debetur excellentia honoris, nisi quia ipsa attestatur excellentiam virtutis. — Secundo , hoc idem probat ex indigni ejectione, quia locus sublimis indigno non est stabilis, sed saepe inde ejicitur, unde dicitur : Et veniens, per effectum, qui te invitavit et illum, dicat tibi, facto, scilicet te humiliando, et alium tibi praeferendo : Da huic locum, quo reputabas te dignum. Hoc saepe evenit, quod qui putabat se dignum honore, ejicitur a sua cogitatione, et expeilitur inde. — Tertio, hoc idem probat ex confusione quae sequitur; unde subditur : Et tunc incipias cum rwbore novissimum locum tenere, erubescens sciiicet, quando qui de te majora praesumpsisti, incipies humiliari, quasi dejectus in animo tuo, aut ejectus de tuo officio, aut dejectus post mortem in inferno.
Etendus? — Deinde ostendit quid sit observandum ei qui vult honorem acquirere, quia debet humilia de se sentire. Unde dicit : Sed cum invitatus fueris, vade, non te excusa, et recumbe in novissimo loco, minorem te aliis reputando ; et te esse in omnibus in imo merito, etsi forte sis excellentior dignitate vel originis nobiiitate. Et notandum, \ quod triplex distinguitur novissimum, scilicet : statuum, graduum, et locorum. Inter status locus novissimus est incipientium, medius proficientium, supremus perfectorum. Inter gradus locus novissimus est subditorum, medius praelatorum minorum, supremus majorum. Inter loca novissimus est inferni, medius mundi, supremus coeli. Recumbe ergo aut in novissimo primo, scilicet in statu incipientium te reputando per humiiitatem; aut in novissimo secundo, scilicet in gradu subditorum per Dei timorem; aut in novissimo tertio, scilicet in inferno per jugem meditationem.
Et adducit tria, propter quae novissimus locus est eligendus. Primum est, quia ex hoc habetur gratia amicitiae : Ut cum venerit, mentes visitando, vel merita post mortem discutiendo, qui te invitavit ad nuptias, dicat tibi : Amice, scilicet propter tuam humilitatem. — Secundum est consecutio loci dignioris, ascende superius, et in praesenti per gratiam, et in futuro per gloriam; quia te humiliasti, et quia etiam amicus. — Tertium est honoris gloria quae sequitur dignitatem, tunc erit tibi gloria honoris coram simul discumbentibus, in eadem fide vel in eadem beatitudine quiescentibus; tum quia humilis, tum quia amicus principis, tum quia alto gradu sublimatus. Et nota quod Dominus non intendit hic dicere quomodo acquirere debeamus humanam gloriam ; sed exemplo acquirendi gloriam istam humanam docet nos acquirere gloriam coelestem; ita quod sicut humilitas est necessaria ei qui cupit exaltari honore ecclesiastico, sic est necessaria ei qui cupit exaltari honore gratiae et gloriae. Sed difFerentia est : quia quicunque se humiliat ut exaltetur promotione ecclesiastica, peccat, est enim 'falsa humilitas, in qua latet immunda superbia; qui vero se humiliat ut exaltetur donis gratiarum et praemio gioriae, habet rectam intentionem. Quia, ut dicit Hieronymus : « Sancta superbia est virtutes appetere. » Ultimo autem Dominus assignat rationem dicti, ' quantum ad omnia praemissa : Quia omnis, sive laicus, sive clericus, sive religiosus, qui se exaltat, scilicet superbiendo , humiliabitur sponte vel necessario, hic, vel in futuro; et qui se humiliat voluntarie, non qui humiiiatur quasi ex necessitate, exaltabitur, vel hic, vel in futuro, et hoc aut in officio, aut in merito, aut in praemio.
Humiles dicti sunt ab humo cui prostrati sunt, eo quod nihil inferius se nisi humum reputant, et se. conculcandos omnibus exhibent, et propter hoc exaltari merentur ; et ideo homo qui factus est de humo humiliari debet, et exaltaiio non debetur ei nisi per humilitatis meritum; et talis humilitas ducit ad laetabundum gaudium. Unde Bernardus z « Semper in corde tuo debes habere, quod sis peccator vilissimus et omni dono et gratia Dei indignus; nec ad hoc aliquo modo aptus, ut Deus orationem tuam exaudiat.»» Multum ergo debemus fugere superbiam, quae nos derisibiles et inimicos Deo et hominibus constituit; et amplecti humilitatem, quae nos desiderabiles et amicos eisdem facit. Unde Chrysostomus : a Ne timeas honore tuo destructo si humiliaveris teipsum. Ita enim magis extollitur gloria tua, ita major eificitur. Haec regni est janua. Si voluerimus magni apparere, non erimus magni, sed et omnibus dehonorabiliores.
Qui enim derisibiles sunt, et omnibus inimici, et ab inimicis facile captabiles, et immundi , apud Deum hi maximi omnium sunt. Quid autem humilibus est delectabilius, aut beatius, cum humiles Deo sint desiderabiles.' Sed et ea quae ab hominibus est gloria hi maxime potiuntur; et omnes eos velut patres honorant, sicut fratres salutant, sicut propria membra amplexantur : » haec Chrysostomus. 1 1 Christus invitantes ad misericordiam erga pauperes ho. rta— tur. — Et quia Dominus instruxit invitatos ad humilitatem, nunc instruit invitantes ad misericordiae pietatem et ad pauperum ac debilium potius quam amicorum et divitum invitationem, ut convivia faciant, non propter hominis favorem et vanitatem, sed propter caritatem et pauperum necessitatem ; arguens per hoc Pharisaeos, quia faciebant convivia, non moti pietate, sed magis cupiditate, intendentes per hoc consequi utilitatem, seu honorem temporalem. Unde Dominus, ut pro refectione corporali rependeret spiritualem, scilicet documentum pietatis, dicebat ei qui se invitaverat, et per hoc etiam alios assidentes qui erant in hoc culpabiles arguebat : Cum facis prandium, aut ccenam, noli vocare amicos, id est propter amicitiam secularem, neque fratres tuos, id est propter consanguinitatem, neque cognatos, id est propter affinitatem, neque vicinos, id est propter familiaritatem, neque divites, id est propter aliquam utilitatem consequendam; haec ultima determinatio, scilicet divites, omnibus praedictis videtur debere subintelligi; et ita fratres, et cognatos, et amicos, et vicinos pauperes, sicut et alios egenos vocare potero, ut eis sicut et aliis pauperibus distribuam pro Deo. Et subditur causa, cum dicitur : ne forte te et ipsi reinvitent; haec enim est consuetudo carnalium hominum, scilicet reinvitare invitantes se; et fiat tibi retributio, ab homine non a Deo, in praesenti non in futuro; ista namque reinvitatio intelligitur cujusque boni temporalis recompensatio.
Unde dicit Ambrosius, quod hospitalem remuneraturis esse, affectus avaritiae est. Sciendum tamen, quod si yocentur praedicti ad convivia propter caritatem mutuo nutriendam, meritorium est; si autem ad lasciviam vel ad gulam exercendam, vel ad inanem gloriam, peccatum est, et invitans sustinebit poenam ; si autem ad reinvitandum , recepit mercedem suam; si autem ad benevolentiam seu liberalitatem, indifferens est, et potest bene fieri et male, prout ad finem ulteriorem ordinatur, qui potest esse bonus vel malus. Unde haec invitatio permittitur, nisi de patrimonio Christi, quod totum debet in usus pauperum expendi; sicut de testamento mihi commisso ad faciendum eleemosynam, non possum in alios usus expendere quidquam. Sed cum facis convivium, motus pietate, voca pauperes, censu, qui non habent de . suo ad vivendum; et debiles conatu, qui potentiam non habent ad laborandum; et claudos gressu, qui ire nequeunt ad mendicandum; et c&cos visu, qui non vident ad aliquod artificium operandum. Et beatus eris, scilicet in praesenti beatitudine spei, et in futuro beatitudine rei, quia invitati non habent retribuere tibi; et ideo Deum nunquam obliviscentem habebis debitorem : Pietas enim ad omnia utilis est, promissionem habens vita? quat nunc est et futura*. Ubi Chrysostomus : « Non ergo turbemur cum non recipimus beneficii recompensationem ; sed cum recipimus.
Quoniam si receperimus non amplius reciplemus illic; sed si minime retribuit homo, tunc tibi Deus retribuet. » Unde sequitur : Retribuetur enim tibi, scilicet a Domino, in resurrectione justorum, quia, secundum Bedam, etsi omnes resurgant, singulariter tamea, et quasi proprie non immerito resurrectio justorum dicitur, qui in ea immutaadi sunt, et se beatos esse futuros non dubitant. Ubi Gregorius Nyssenus : « Non ergo negligas jacentes, quasi nullo sint digni. Cogita quid sint, et pretiositatem eorum invenies. Salvatoris induerunt imaginem, futurorum bonorum heredes, regni clavigeri, accusatores et excusatores idonei; non loquentes, sed inspecti a Judice. » Ubi et Chrysostomus : «. Deceret ergo eos sursum in soiario suscipere. Si non placet, saftem deorsum, ubi sunt subjugalia et femuli.
Christum suscipias, fiat saltem pauper aedituus. Ubi est eleemosyna, non audet intrare diabolus. Etsi secum consedeas, mitte ei de mensa fercula. » Et iterum : a Sed dieis : Immundus est pauper et sordidus; lava eum et fac tecum in mensa sedere. Si vestes sordidas habet, mundum indumentum exhibeas. Christus accedit per eum, et tu frivola loqueris I » haec Chrysostomus. 12 DeI. Moraliter cum facis convivium, id est cum accedis ad orationem, ut reficiaris pane lacrymarum et inebrieris vino compunctionis, noli mwitare amicos, id est noli orare tantum pro amicis et consanguineis tuis, et pro divitibus, id est pro justis qui sunt divites in virtutibus \ sed pro inimicis et pecca— toribus, qui vere pauperes suntv Unde subdit : Sed voca pauperes, id est associa in tua oratione peccatores; et subdividit eos in tria genera peccatorum, dicens : debiles, id est peccantes ex infirmitate, ciaudos, id est peccantes ex malitia» scilicet qui habent pedem inteflectus sanum, sed pedem affectus innrmum r et ccecos, Ld est peccantes ex ignorantia.
Praedicator etiam verbi divini facit spirituale convivium ; sed si facit hoc propter honoris vel lucri temporalis consecutionem, non habebit a Deo mercedem; si vero facit propter animarum salutem, recipiet cum justis vitam aeternani. Ex eo autem quod Dominus hic ait : Retribuetur in resurrectione justorum; quidam de simul discumbentibus, rudis et carnalis, motus verbis Christi, credidit quod resurrectio futura esset ad vitam cibis corporalibus indigentem, et quod Christus promitteret escas corporales in regno coelorumj ideo dicit ei : Beatus est qui maaducabit panem in regno Dei. Unda Cyrillus : a Homo iste anlmaiift erat, non diiigenter percipiens ea quae Christus protuierat; putavtt enim corporeas esse remunerationes Sanctorum. » Sed quidam dicunt, quod per panem iste intelligebat beatitudinem veram qu» consistit in visione et fruitione deitatis Christi principaliter, et humanitatis secundario, qui vocat se panem vitae. Unde Augustinus : « Vel quasi in longinqua iste suspirabat, et panis iste, scilicet quem deside7*3 rabat, ante illum discumbebat. Quis enim est panis regni Dei, nisi qui dicit : Ego sum panis vivus, qui de caelo descendi? Noli parare fauces, sed cor : » haec Augustinus. Beatus igitur qui hunc panem, qui refectio animarum est, manducabit in regno Dei, videndo scilicet et fruendo, de quo dicitur in Ecclesiastico : Qui edunt me adhuc esurient, non propter famis inediam ; sed propter fastidii absentiam.
Unde Beda : a Panis qui manducatur in regno Dei, non corporalis intelligendu» est cibus, sed ille utique qui ait : Ego sum panis vivus qui de ccelo descendi; si quis manducaverit ex hoc pane, vivet in aeternum, id est si quis meae Incarnationis sacramento perfecte incorporatus, meae divinae majestatis visione frui raeruerit, hic perpetua vitae immortalis beatitudine gaudebit : » haec Beda. ORATIO Domine Jesu Christe, manu misericordiae tuae me apprehende et protege, ne praevaleat in me hydropisis carnalis voluptatis, vel avaritia, aut superbia; et da mihi ut per veram cordis, oris et operis humilitatem in novissimo loco recumbam minorem me aliis reputando, et per misericordiam indigentes invitare non omittam, eorum necessitatibus pro posse succurrendo. Largitor opulentissime Deus, da mihi misero panem coelicum, qui tu ipse es, manducare in regno Dei ; pro quo pane tibi, Domine, quotidie militamus, pro quo tota die mortificamur, ut in tua vita vivamus. Amen.
Scripture echoes
- ↩Rom.12.10 — Be devoted to one another in brotherly love; outdo one another in showing honor.
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere