De encceniis, in quibus voluerunt Judcei Jesum lapidare
The Feast of Dedication and the Witness of Works
Jesus visits the Temple during the Feast of Dedication, where His works serve as a divine witness against the unbelief of those who seek to trap Him.
The dedication of the Temple in Jerusalem happened three times. The Feast of Dedication took place in Jerusalem during the winter. The term 'Encaenia' comes from 'en' (meaning 'in') and 'kainos' (meaning 'new'), with the addition of the syllable 'xal' or 'x', and it signifies 'innovations'—that is, when something new is put to its own use, or when something is set apart from common use for a celebrated and divine purpose. What the Latin calls a 'dedication,' the Hebrew calls the 'inauguration' of a new thing's use, or an 'innovation.' From this, the custom arose of using this word to say that if someone put on new clothes, they were 'inaugurating' them. To 'inaugurate' therefore means to initiate or to do something for the first time; so, someone who wears a new garment for the first time is inaugurating it, and a bishop inaugurates a church when he dedicates it. This is why the 'Encaenia' are called the Feast of the Dedication of the Temple, because in the dedication of the Temple it is applied to divine use—a feast which the Jews celebrate solemnly every year. It is called 'Encaenia' in the plural because this feast used to be observed over several days; however, this did not refer to the first or second dedication, but to the third. It is recorded that the Temple was dedicated three times at different periods. The first was by Solomon on the tenth day of September, which was celebrated on that same day every year until the destruction of the Temple by the Babylonians. The second dedication took place in the time of Ezra, by Nehemiah and Zerubbabel, and by those who returned from the Babylonian captivity, after the temple was repaired; it was performed by them on the twelfth day of March and was celebrated on that same day every year until Antiochus polluted it by placing an idol of Jupiter in the temple. The third dedication was performed by Judas Maccabeus because of this contamination; he cleansed the temple, which had been profaned by the Gentiles, on the fifteenth of December. From then on, it was celebrated every year on that same day. This dedication was still being observed in the time of Christ, which is what is being discussed here. At that time, Jesus was walking in the temple—specifically, in Solomon’s Porch, which is to say, the porch where Solomon used to stand to pray. The name 'temple' refers not only to the building itself but also to the porches, the courtyards, and the surrounding areas belonging to the house of the Lord, where the people stood to pray rather than inside the temple; for no one was permitted to enter the temple except for the ministers alone. Others, however, prayed outside in the porches or courtyards surrounding the temple, where King Solomon had built an oratory for himself, referred to here as the 'porch.' In this oratory, on the day of the dedication, he erected a bronze column or base—five cubits long, three cubits wide, and three cubits high—upon which he knelt to pray. This place was also called the King's Oratory. Theophilus says: 'Strive, you too, while winter approaches—that is, this present life, shaken by the storms of wickedness—to celebrate the spiritual dedication of your own temple by always renewing yourself and preparing ascents in your heart. Then Jesus will be present in Solomon’s Porch, granting you a peaceful state under his own rule; but in the life to come, no one will be able to perform the rites of renewal.' The works of Christ bore witness to him. The Jews therefore surrounded him, pressing in with the intent to trap and persecute him so they might catch him more quickly in his words, and they said to him: 'How long will you keep our soul in suspense?'—that is, how long will you torment us by leaving us in the suspense of doubt? For we must be certain about you. They speak with flattery, wishing by this to show that they desire to know the truth about him. It was as if they were saying: "Our soul is in suspense with longing as long as you leave us in doubt." Hope that is deferred afflicts the soul; by this they implied that they wanted to follow his word and would gladly receive him as the Christ, even though they held the opposite in their hearts. "If you are the Christ—that is, the King and the Anointed (for the one we call King, the Jews call Christ, that is, the Anointed, because anointing was owed to kings)—tell us plainly so we know whom to follow, for the truth must be announced openly." It was as if they were saying: "We sin if you are the Christ and the Messiah promised in the Law, and we do not believe you." They were asking this of him insidiously, so that if he said he was the Christ, he would be making himself out to be a king, contradicting Caesar, and would soon be seized and handed over to the Roman ministers to be put to death. Hence the Gloss says: "They weren't desiring the truth, but preparing a trap; and because they were speaking with deceit, he tempered his response, saying: 'I speak to you as the Word of God, and I tell you the truth, and I prove who I am through my works, and you don't believe me.'" "The works that I do in the name of my Father, and for his glory—confessing him and seeking no other glory anywhere, but attributing everything to him—these bear witness to me and to my divinity; because, clearly, they cannot be done except by God, and therefore it is manifest that I have come from God." It is as if he were saying: "You want to hear from me if I am the Christ; and I answer you that it isn't necessary for me to say it in words, because the works that I do, they bear witness to me." "And if you don't believe the works, how will you believe the words?" He didn't explicitly say He was the Christ, which is what they were looking for; instead, He said something equivalent—or even greater—that still wasn't enough for them to accept the truth and end their malicious accusations. He did this to silence them. In this way, He tempered His response to leave no room for their accusations, while simultaneously making it clear to the faithful—for whose sake these things are recorded—that He is the Christ. He is not merely a man, as they think, but the Word of the Father and the Son of God. For they believe that the Christ who is to come will be a mere man, though one who will reign above all others; therefore, He did not answer them only for their sake, but also for the sake of the faithful who would come after. John provides other testimonies that He is true God and true man, saying: 'There are three who give testimony in heaven: the Father, the Word, and the Holy Spirit.' And there are three who give testimony on earth: the spirit, the water, and the blood. The Father gave testimony that Christ was heavenly—that is, true God—when He said, 'You are My beloved Son.' The Holy Spirit gave testimony when He descended upon Him in the form of a dove during His baptism. The Son Himself gave testimony when He said, 'I and the Father are one.' But there are three witnesses that He was earthly—that is, true man: the spirit, which is the soul He gave up on the cross; the water, which flowed from His side; and the blood, which poured from His veins.
The Good Shepherd and the Unity of the Father and Son
Jesus describes the relationship between Himself and His sheep, affirming His unity with the Father and the security of those who follow Him.
The reason for their unbelief is stated: "But you do not believe, because..." you are not, nor do you wish to be, of my sheep—that is, innocent and humble; rather, you are proud and malicious, and therefore rejected by the judgment of God. "My sheep." That is, the humble to whom truth is revealed by me; they hear my voice by believing with the heart and obeying in deed; and I know them, not only with the knowledge of vision, but also of approval; and they follow me, imitating me here in the present through grace, and in... the future through glory. Therefore it follows: "And I give them eternal life," here in the nourishment of my Body and Blood, and in the future in the sweetness of fruition; and therefore they will not perish forever, because the predestination concerning them cannot be frustrated; and, therefore, no one will snatch them from my hand—that is, my power—by violence, either here by dragging them into sin, or in the future into punishment; which he proves, saying: "The Father..." that what he gave me is greater than all, that is, the Godhead, which I have from the Father; because all things... it exceeds infinitely. As Augustine says: "He gave to me so that I might be His Word, that I might be the Only-Begotten." His Son, so that I might be the radiance of His light. No one can snatch them from my Father’s hand by force, since He is of infinite power; therefore, no one can snatch them from my hand either, because it holds and preserves them. For I and the Father are one—that is, in virtue and power, just as we are in deity and essence. It should be noted, however, that this word of the Savior—"I and the Father are one"—excludes two opposing errors regarding the article of the most holy Trinity. Sabellius, for his part, posited a unity of person in God, just as of essence, and this is removed when it is said: "I and the Father are one." If the Father and the Son were one person, He would have said "I am" in the singular. Arius, on the other hand, posited a diversity of essences as well as of persons, and this is excluded when it is said: "one." If the Father and the Son had diverse essences, He would not have said "one" in the neuter, but rather in the plural. Therefore, through "I and the Father," the distinction and equality of the persons is expressed; through "one," the unity of the divine substance is understood. In theology, the divine substance is spoken of in the neuter gender, the persons in the masculine, and the notion in the feminine. Hence it is clear that in a hymn, one should not sing "Unus Patri, cura Filio," but rather "unum," and so on. Because. The Father and the Son are not one in person, but one in substance. Augustine says: “Listen to both: ‘we are one.’ The fact that he said ‘one’ frees you from Arius; the fact that he said ‘we are’ frees you from Sabellius.” If ‘one,’ then they aren't diverse; if ‘we are,’ then there is a Father and a Son. God's sheep are identified by four signs, which are outlined here in order. First, they are known by the good works they perform, because they are Christ's sheep. The Lord, who is the Shepherd, sets this sign before us when He says: "The works that I do bear witness of me." It must be noted, however, that some works show a person to be holy but don't actually make them so; for example, the performance of miracles, which even the wicked sometimes do through the power of faith. Other works make a person holy but don't show it; such are the simplicity and humility of holy people, along with their other virtues, which make a person holy before God but often make them look contemptible to the world. There are other works that both make a person holy and show it; these are the works of piety done out of charity. The second sign is that they are Christ's sheep when they hear His voice; hence it is added: "My sheep hear my voice." This Shepherd gives four voices to His sheep: the first is outward exhortation; the second, inward inspiration; the third is the bestowing of benefits; the fourth is bodily chastisement. But there are many who don't hear these voices; therefore the Lord complains, saying: "I have called," that is, through outward exhortation, "and you have refused; I have stretched out my hand," by doing many good works, "and there was no one who looked; you have despised my counsel," by which I was inspiring you with good things, "and you have neglected my rebukes," through which I sometimes argued with you and chastised you; therefore a great threat is added: "I will also laugh in your destruction." The third sign is that they are Christ's sheep when Christ, who is the Shepherd, knows them; hence it follows: "And I know them." As mentioned earlier, He recognizes His faithful ones by the image and likeness of Himself that He has impressed upon them; by the armor of the virtues with which He has adorned them; by the signs of good works with which He has decorated them; and by the love for one another with which He has instructed them. The fourth sign that they are Christ's sheep is when they follow Him, the true Shepherd; hence it is added: "And they follow me." The wicked, however, do not want to follow Christ, but flee from Him and turn away; the good, on the other hand, follow Him through the imitation of good works. Some follow Christ insincerely, like hypocrites; some slowly, like the fearful and negligent; others diligently, like those fervent with the love of God.
The Stones of Malice and the True Temple
The Jews attempt to stone Jesus for His claims of divinity, leading Him to withdraw from Judea as He continues to reveal His nature through His works.
When the Lord said these words—"The Father and I are one"—the Jews, who had already endured much, could take no more; they picked up stones, and they did so with the harshest of intentions, meaning to stone Him as a blasphemer, moved by the bitterness of envy rather than a love for justice, and acting without any regard for the Law. Because they were hard-hearted and could not understand the Lord’s profound words, they were like stones themselves, running toward stones. Jesus answered them, gently correcting them: "I have shown you many good works for your own benefit, done by the power of my Father—teaching the truth, healing the sick, and performing other miracles. Why, then, do you stone me for these works, when you ought to honor me for them?" It should be noted that there are those who return evil for evil; this is forbidden, because God has reserved vengeance for Himself, as it is said: "Vengeance is mine, and I will repay." There are others who return good for good; this is a kind of natural duty and carries no merit, because even tax collectors do this. There are still others who return good for evil; this is the mark of perfect charity, as Christ did and as He taught His disciples. There are those who return evil for good; this is deeply wicked. Such were the Jews toward Christ, and that is why He rebuked them, saying: "For many good works, etc." The Jews answered him, saying, "We aren't stoning you for a good work, but for blasphemy, because you, being a man, make yourself God." By asserting that he is one with the Father, he implies that he is God; yet he didn't make himself God—the Father, in begetting him, made him God. The Lord, however, wanting to calm their fury, answered that he wasn't a blasphemer for saying he was God or the natural Son of God. He proves this first through Scripture, because sacred Scripture, since it is inspired, cannot be false; and it attributes divinity to holy men and Prophets by participation. Therefore, much more so, the one whom the Father sanctified—that is, whom he begot as holy from eternity according to his divinity, and whom he has already sanctified, that is, filled with the fullness of grace regarding his humanity, and sent into the world to save and sanctify it, just as was said through the Prophets—can properly be called God; even though a man is called God, and the Word is called God, in different ways: for a man is called so by adoption, the Word by nature. "If," he says, "adopted sons are called gods, why shouldn't the natural Son be called God?" Sacred Scripture indeed attributes to holy men a divinity by participation, but to Christ it attributes divinity in the proper sense. According to Augustine, God is spoken of in three ways: by nature, as God almighty; by adoption, as a participant in divinity, of whom the Psalmist says, "You are gods"; and by opinion or naming, as idols and demons. Then he demonstrates the same thing through reason, specifically from the works of the Father that he was performing. According to the Philosopher, everything is defined by its own work, so we can be sure of a thing's nature through its operation. Christ performed works of divinity—namely, miracles—that transcend the capacity of any creature. He did this by His own power, not just by asking for divine power, but at times by commanding it. From this, we conclude that the divine nature was truly in Him, and therefore He wasn't a blasphemer for saying He was God or the Son of God. It is as if He were saying: 'Don't believe that I am the Son of God based on my words alone, but also on my works, which—both in the way I perform them and in the act itself—show that the nature and power of God are in me.' If you don't wish to believe my words, put your faith in my works, so that by the merit of faith, and by coming to know my works more fully, you may arrive at a faith in my divinity. You may then know and believe that the Father is in me, through the inseparability of our nature and the will of His consent in all my deeds, and that I am in the Father, just as He is the one from whom I have my nature, my truth, and my works. The Father is in Him, and He is in the Father, insofar as the nature of both is one, just as their operation is one. Therefore, whoever loves or believes more, knows more fully. Look at the astonishing madness of the Jews! They wanted to know if he was Christ, and because he proved it by his words and his works, they wanted to stone him. Yet they weren't moved to believe by his words or his works; instead, like stubborn men, they eagerly sought to seize him—not with a good intention, that is, to believe and understand, but with a bad one, that is, to rage against him and kill him. You should seize him so that you may have him; they wanted to seize him so that they wouldn't have him. Jesus, however, slipped from their hands, passing through them by his divine power just as he had done before, to show that he couldn't be held except when he willed it, and to give us an example of avoiding the cruelty of evil men when it can be done without danger to the faith. They didn't seize him, for they didn't have the hands of faith. Leaving Judea because of their unbelief, he went back across the Jordan to the place where John had first baptized; and he stayed there for a time with his disciples so that the people coming to him might remember the testimony of John, the testimony of God the Father, and the other things said and done there, and so, by comparing the first things with the last, be confirmed in the faith. Consider, therefore, both him and his disciples departing in sorrow, and sympathize with them with all your might. Many came to him, not so much in body as in the devotion of their minds, and they believed in him from the heart. Look, those people grasped him while he was staying with them so that they might possess him; but the wicked Jews wanted to seize him as he was leaving, so that they might not have him. Mystically, however, according to Theophilus, the Lord’s withdrawing from Jerusalem—that is, from the Jewish people—and moving to places with springs, means he is moving to the Church of the Gentiles, which has the fountain of Baptism, through which many come to Christ, as if crossing the Jordan.
The Spiritual Stoning of Christ
A devotional reflection on how wicked thoughts, blasphemies, and sins serve as metaphorical stones that drive Christ from the temple of the human heart.
We should understand that the wicked Jews aren't just those who, relying on the letter of the Law and physical circumcision, blaspheme Christ—like those mentioned here—but also all wicked Christians who are Christians in name only. They possess only the name of Christ, from whom they are called Christians, and they confess Him with their words but deny Him with their deeds. For them, the words here also ring true: "They took up stones to stone Jesus." As Ambrose says: "What the Jews did then in their persecution, wicked Christians who live evil lives truly do today; they stone and kill Christ." What is Christ? Truth, peace, and justice. Therefore, those who abandon truth for falsehood, who hate unity and peace for the sake of discord, and who abandon justice for a temporal price, seem to do nothing other than stone, crucify, and kill Christ, because they extinguish His gifts within themselves. So says Ambrose. And such people fall into three categories: some stone Jesus in their heart, some with their mouth, and some with their hand. The first harden their hearts with wicked thoughts and evil desires; the second are those who utter blasphemies against God and the Saints, or who rebel against the precepts of their elders and superiors; the third are those who harm their neighbors through violent oppression. The first, therefore, stone the Lord Jesus; for any wicked thought and evil desire is a stone thrown against Him. Hence Bede says: "As many wicked thoughts as a person harbors, it is as if they were throwing that many stones at Christ." And therefore blessed Ambrose warns us: "Watch out, brothers, that you don't stone Jesus through your works or wicked thoughts." But you might ask, how is the sin of thought judged so grave if it doesn't proceed to action? To this it must be said that the whole essence of sin is in the heart; the exterior act does not aggravate the sin, except in its extent. And because Christ has His dwelling in the heart, as the Apostle says, "You are the temple of the living God," it follows that just as Christ is invited into His temple through good thoughts and desires, so He is expelled by wicked ones. And, following this, any evil will is like a stone with which the Lord Jesus is stoned and driven out of his temple. Oh, how detestable it is to stone the Lord of the house and cast him out of his own dwelling! For, as the Apostle adds: 'What agreement is there between the temple of God and idols?' And what else are the thoughts that someone forms in their heart—like some kind of imagination against the honor of God—if not certain idols? And with such idols present, Christ refuses to dwell in that same temple. Therefore, to preserve Christ’s presence in his temple, the Apostle Peter urges us: 'Sanctify,' he says, 'the Lord Jesus in your hearts.' A person sanctifies the Lord Jesus in their heart when they turn over in their mind nothing but what is holy and pleasing to God. Others stone the Lord Jesus in many ways, just as there are many ways to commit blasphemy against God. It happens, first, when something that belongs to God is denied to Him—for instance, if someone were to deny God’s omnipotence, His omniscience, His providence, and so on. Those who, when facing adversity, say in their hearts, belong to this kind of blasphemy: “Truly, God doesn’t care about human affairs,” or things like that; about which Augustine, and Bernard after him, say: “Those who would wish that God were unable to avenge their sins, or unwilling to do so, or unaware of them.” Anyone who, as far as it depends on him, wants God to be powerless, unjust, or foolish, wants Him not to be God at all. It is a truly cruel and utterly alien malice that desires the destruction of God’s power, justice, and wisdom. But whoever wants God to be unjust wants God not to be God; and if someone desires that God should not exist, doesn't he, as far as it depends on him, stone and kill God? —so says Bernard. Secondly, blasphemy against God is committed when something is attributed to God that doesn't belong to Him, such as when people say that God is the author of sin. That same kind of blasphemy includes those who blame God for their sins, saying, "God wanted me to commit adultery, to steal, or to kill, so that I would be humiliated and troubled," and in this way, they attribute everything to fate. This also includes gamblers who, when things don't go their way, curse God and insult the Saints; likewise, those who swear by God using detestable and abusive language—specifically, by God's liver, by God's arms, or similar things that are abominable to hear. A third way blasphemy against God is committed is when someone takes what belongs to God... ...and attributes it to himself or to another creature; just like those who presumed to usurp divine honor for themselves, such as Simon Magus and all idolaters. And to this category belong the ambitious, the proud, and the vainly glorious, who attribute glory to themselves as if they possessed it from themselves and their own merits, even though glory belongs to God alone. Likewise, the hot-tempered belong to this group, for they usurp for themselves the vengeance that belongs to God. Similarly, those reckless people who presume and desire to judge the hearts of others, even though this belongs to God alone. Beyond these, there is another kind of blasphemy committed against the Saints who reign with Christ, and against those in whom Christ reigns. Thus, Christ is praised in them, and also blasphemed; and this applies to prelates who serve God in their subjects and are placed in God's stead over their subjects, and through this, God is honored in them, and also blasphemed. Every sin. Third, others likewise stone the Lord Jesus, just as the Jews stoned Stephen; for in this way, bad Christians now spiritually stone Stephen—or rather, Christ himself—whenever they oppress and afflict their neighbor with force. For a stone is named for the act of wounding; and therefore, when a neighbor—who is a member of Christ—is wounded, Christ himself is stoned in his member. But often the sadness of those so oppressed is turned into joy for them; just as the stones the Jews threw at Stephen to afflict his flesh were sweet to him because of the joy of his spirit, and were turned into precious stones for the crown of his head—because God placed on his head a crown of precious stone. It could also be said that, in general, a Christian person stones Christ in every mortal sin. Hence Ambrose says: 'Oh, how few there are in such a great multitude of Christians who do not persecute, stone, and kill Jesus!' This kind of stoning is also explained this way. For since Christ is our advocate and the propitiation for our sins, who intercedes for us before the Father, he therefore grieves and mourns over our sins, just as, conversely, he rejoices over our conversion. For whenever we sin, we sadden and wound Christ; and by this, we in a way stone him. We must understand these things clearly: it's not that Christ is physically harmed in his now-glorified body, since that body is impassible, nor that the passions of the soul can fall upon him or his sensitive nature, as if he were being stoned by our sins in that way. But this kind of stoning is metaphorical, just like the crucifixion, as the Apostle says of certain baptized people who have fallen away: "they are crucifying the Son of God all over again for themselves." The Gloss says on this: "It is not that they crucify the Son of God, but because they are like those who did crucify him; they crucify him in themselves—that is, as much as lies within them." So, in this sense, when we sin mortally, we stone Christ, we wound him, and we grieve him, because, as far as it depends on us, we deprive him of the joy he expects from us. It is in this same sense that Bernard speaks in the person of Christ, addressing the sinner: "Was I not wounded for your sake?" "Was I not afflicted for your iniquity?" "Why do you add affliction to the afflicted?" "The wounds of your sin weigh more heavily on me than the wounds of my body." So says Bernard.
Prayer for the Indwelling Presence
A concluding prayer asking for the grace to keep the heart as a temple for Christ and to avoid the malice of unbelief.
But woe to all those who stone the Lord Jesus, for He hides His knowledge from such as these; yet He reveals Himself to those who love Him, and He leaves the temple of their hearts and dwells within them. PRAYER: Lord Jesus Christ, help me to celebrate the dedication and renewal in the temple of my heart spiritually, always renewing myself and preparing ascents within my heart. Grant that I may do good works that bear witness to me, that I may hear Your voice by believing with my heart and obeying in my actions, that I may follow You by imitating good works, and that I may be mercifully recognized by You among Your sheep. Watch over me also, Lord, so that I never drive You away with evil thoughts and desires, or with words or deeds, as if they were stones; but may I always feel that You dwell within me through Your grace. Amen.
Read the original Latin
i Triplex fuit dedicatio templi Jerusalem. — Facta sunt autem enccenia in Jerosolymis, et hiems eraU Encaenia dicuntur ab £v, quod est in, et vioq , quod est novum , in terposita x,£, vel xal syllabica adjectione , et sonat innovationes , quando scilicet aliqua res nova suo usui applicatur, vel aliqua res a communi usu, ad celebrem et divinum usum dedicatur; quod enim Latinus dicit dedicationem , Hebraeus vocat inchoationem usus novae rei, seu innovationem. Unde et usus habebat hoc verbum, ut si quis nova veste indueretur, encaeniare diceretur. Est igitur encaeniare initiare et aliquid de novo facere ; unde vestem novam encaeniat, qui primo eam vestem portat; et Episcopus Ecclesiam encaeniat, quando eam dedicat. Hic igitur encaenia vocantur festum dedicationis templi, quia in dedicatione templi applicatur divino usui, quod festum annuatim solemniter celebrant Judaei. Et dicitur encaenia encaeniorum in plurali, quia istud festum per plures dies solebat agi, hoc autem non ad primam, neque ad secundam, sed ad tertiam spectabat dedicationem. Legitur enim triplex dedicatio templi facta a diversis temporibus. Prima a Salomone decima die septembris, quae celebrabatur eadem die quotannis , usque ad eversionem templi factam a Babyloniis.
Secunda, tempore Esdrae a Nehemia et Zorobabel , et ab his qui redierunt de Babylonica captivitate, reparato templo ; ab eis facta est duodecima die martii, et eadem die quotannis celebrabatur, quousque illud polluit Antiochus, ponens in templo idolum Jovis. Tertia, propter hanc contaminationem, facta est a Juda Machabaeo, qui templum profanatum a Gentibus mundavit, quinta decima die decembris, et eadem die exinde celebrata est quotannis ; et haec dedicatio tempore Christi celebrabatur, unde hic agitur. Tunc, ambulabat Jesus in templo, scilicet, in porticu Salomonis, id est in porticu templi, ubi Salomon ad orandum stare solebat : nomine enim templi non solum eorpus ipsius, sed etiam porticus, et atria seu loca circumstantia, et ad domum Domini pertinentia intelliguntur , in quibus populus stabat ad orandum, non in templo; non enim licebat ingredi templum, nisi solis templi ministris. Alii autem orabant extra in porticibus, seu atriis templum cingentibus ; ubi rex Salomon sibi oratorium fecerat, quod hic appellatur porticus, In quo oratorio die dedicationis columnam, seu basem aeneam, habentem quinque cubitos longitudinis, et tres cubitos latitudinis, et tres cubitos altitudinis erexit , super quam genibus fiexis oravit ; qui locus etiam Regis oratorium dicebatur. Ubi Theophilus : a Satagas, tu quoque, dum hiems imminet, id est vita praesens turbinibus iniquitatis concussa, spiritualia encaenia tui templi celebrare , semper renovando teipsum, et ascensiones in corde tuo disponens; tunc Jesus erit praesto in porticu Salomonis, pacificum statum tibi tribuens sub regimine proprio; in seculo autem futuro nemo renovationis solemnia perficere poterit. » 2 Opera Christi testimonium de ipso perhibebant. — Circumdederunt eum ergo Judcei, comprimentes, animo circumveniendi et persequendi, ut citius eum in verbis caperent, et dicebant ei : Quousque animam nostram tollis, id est crucias, dimittendo nos in suspenso dubitationis ; certificandi enim sumus de te. Adulatorie loquuntur, volentes per hoc ostendere se desiderare scire veritatem de ipso.
Quasi dicerent : Anima nostra est in suspenso desiderii, quandiu vinctos nos derelinquis < Spes qua* differtur affligit animam; per hoc innuentes quod vellent ejus dicto stare, et eum libenter sicut Christum recipere, cum tamen contrarium haberent in corde. Si tu es Christus, id est Rex et unctus; quem enim nos regem dicimus, Judaei appellant Christum, id est unctum> quia unctio debebatur regibus; dic nobis palam, ut sciamus quem sequamur, palam enim annuntiandum est de veritate. Quasi dicerent : Peccamus si tu es Christus et Messias in Lege promissus, et tibi non credimus. Insidiose haec ab eo quaerebant, ut si se Christum diceret, quasi se regem faciens, Caesari contradiceret , et mox teneretur, Romanorumque ministris occidendus traderetur. Unde Glossa : « Non veritatem desiderabant, sed calumniam praeparabant ; et quia dolo loquebantur, ideo responsum temperavit, dicens : Loquor vobis ut Verbum Dei, et dico vobis veritatem, et qui sim probo per opera, et non creditis mihi. » Opera quce ego facio in nomine Patris mei, et ad gloriam ejus, confitendo eum, et gioriam ejus, non aliam ubique quaerendo, eique omni* tribuendo, hcec testimonium pcr~ kibent de me, et de mea deitate; quia scilicet non possunt nisi a Deo fieri, et ideo manifeste apparet quod a Deo veni. Quasi dicat : Vultia a me audire si ego sum Christus; et ego respondeo vobis, quod non oportet ut ego dicam verbis, quia opera quce ego facio, illa testimonium perhibent de me. Et si operibus non creditis, qualiter ver^ bis credetis ?
Et sic non dixit expresse se esse Christum , quod quaerebant; sed dixit aliquid aequivalens, vel majus , quod tamen eis non sufficiebat, ut veritatem' responderet, et cammniae mautiam. excluderet. Sic ergo temperavit responsum , ut nec iilis sit calumniae locus; et fidelibus propter quos baec reieruntur, ma»nifeste appareat quod ipse sit Chrisius. ,, non homo tantum, ut iili putant, sed Venhum Patris et Del Filius^ Ilii enim Christum purum hominera credunt venturum, sed prae omnibus regnaturum non ergo propter illos tantum respondit eis, sed et propter posteros fideles. Alia testimonia quod sit verus Deus, et verus homo, ponit Joannes, dicens : Tres sunt qui testhnornium dant in ccelo : Pater, Verbum, et Spiritus Sanctus. Et tres smnt qui testimonium dant in terra : spirttus, aqtta, et' sanguis. Quod enim Ghristus fuerit coelestis, id est verus Deus, testimonium dedit Pater, quando dixit : Tu es Filius meus dilectus; testimonium dedft Spiritus Sanctus, quando in specie columbae super ipsum baptizatum descendit; testimonium dedit ipse Filius, quando dixit : Ego et Pater unum sumus. Quod autem fuerit terrestris, id est verus homo, tres testes sunt, scilicet : spiritBs, id est anhna, quam in cruce emisit ; aqua, quae de ejua latere 7 et sanguis, quL de ejus venis erUuxit.
CaUsa autem incredulitatis eorum suh~ ditur : Sed vos non creditis, quia. non estis, nec esse vultis, ex ov£*bus meis, id est innocentes et hu— miles; sed superbi et maiigni, et ideo Dei judicio excascati. Oves mea^. id est humiles quibus revelatur ve>~ ritas a me, vocem meam audiunt' r credendo corde, et obediendo ope»re ; et ego cognosco eas, non solum notitia visionis, sed etiam approbautionis ; et sequuntur me, imitandix hic in praesenti per gratiam, et in? futuro per gloriam. Ideo« sequituc ^ Et ega vitam asternam do eis, hic in pastu mei Corporis et Sanguinisv et in futuro ih dulcedinefruitionis^ et ideo non peribunt in a>ternum\ quia praedestinatio de eis frustraii non potest ; et, ideo, non rapiet eas quisquam de manu, iJ est potestattt mea, per vioientiam hic trahendo ad culpam, vel in futuro ad poenara; Quod probat, dicens : Pater mem. quod dedit mim\ majus omnibuu est, id est Deitas, quam habeo a Patre ; quia omnia. excedit in infiVnitum.
Unde Augustinus : « Dedit mihi, ut sim Verbum ejus, ut sim Unigenitus? Fiiius ejus, ut sim splendor luds e^us. » Et nemo potest rapere de manu Patris mei per violentiam, cum sit infinitae poten* tiae, ergo nec de manu mea conti* nente eas et conservante. Ego enim et Pater unum sumus, scilicet in virtute et potentia, sicut in dei*tate et essentia. Notandum autemr* quod ex hoc verbo Salvatoris : Ega et' Pater unum sumus, excluduntur duo errores contrarii circa articuvlum sanctissimae Trinitatis. Sabeklius enim posuit in Deo unitatem personae, sicut et essentiae, et hoc removetur, cum dicitur : Ego< et Pater unum sumus; si enim Pater et Filiua essent una persona^ dixissrf sum in singularL Arius autem e contra posuic diversitatem essentiarum sicut et persanarum, et hoc excluditur cum dicitur i Unum; ai enim Pater et Filius haberent diversas essentias, non diceret unum neutraliter, sed plura; igitur per : Ego ei Pater sumuSj discretio et aequalitas personarum exprimitur; per : Unum, unitas divinae substantiae intelligitur. In Theologia enim per neutrum genus dicitur substantia divina, per maacuHnum personac, per femininnm notio. Unde patet, quod non debet in hymno cantari : Unus Patri cura, Filio, sed umum, etc.
; quia. Pater et Filius non sunt unus in perscna r sed unum in substantia. Unde Augustinus :. « Utrumque audi, unum sumus; quod dixit imum liberat te ab Ario, quod su~ mus, liberat te a Sabetiio. Si, unum, ergo non diversum ; si, sumus, ergp Hater etFilius.
Ovea ergo Dei per signa quatuor cognoscuntur, quae hic per ordinem tanguntur. Primo, per bona opera quse fiEiciunt^ cognoscuntur; quia oves Christi sunt. Istud signum ponit Dbminus de se, qui est pastor, cum dicit : Opera quce ego facio, testimonium perhibent de me. Notandum tamen est, quod sunt quaedam opera quae hominem sanctum ostendunt, sed non faciunt; sicut sunt opera nriraculorum, quae etiam aliquando mali faciunt virtute fideL Alia sunt opera quae sanctum £aciunt, sed non ostendunt; sicut est simpiicitaa et humilitas sanctorum hominum, et ceterat virtutes eorum quae faciunt hominem sanctum coram Deo, sed saepe reddunt despicabilem coram mundo. Alia stmt opera quae hominem sanctum faciunt, et ostendunt; sicut sunt opera pieratis , quae ex caritate fiunt. — Secundum signum est, quod oves Christi sint, quando vocem ejus audiunt; unde subditur r Ques meae voeem meam audiunU Quatuor autem voces iste pastor dat ovibus suis : prima est exterior exhortatio; secunda, interior inspiratio \ tertia est beneficiorum> elargitio; quarta est corporalis flagellatio. Sed multi sunt qui istaff voces non audiunt; ideo Dominua conqueritur, dicens r Vdcavi, scilicet per exteriorem exhortationem r et renuistis; extenat manum meam r multa bona faciendo, et non fuit qui aspiceret; despexistis ormte consilium meum quo vobis bona pro— posita inspirabam, et increpationes meas neglexistis, per quas aliquan— do vos arguebam et flagellabam r ideo subditur magna comminatio : Ego quoque in interitu vestro ridebo. — Tertium signum est, quod aitqui sint ovea Christi, quando Christus qui est pastor eas cognoscit; unde sequitur : Et ego cog*~ nosco eas.
Cognoscit autem, ut etiam supra dictum est, fideles suos per imaginem et similitudinem suam , quam eis impressit; per arma virtutum, quibus eos ornavit; per signa bonorum operum, quibus eos decoravit ; per caritatem ad invicem, qua eos instruxit. — Quartum signum est, quod sint oves Christi, quando ipsum verum pastorem sequuntur; unde subditur : Et sequuntur me, mali autem nolunt sequi Christum, sed ab eo fugiunt et se avertunt; boni vero sequuntur ipsum per imitationem bonorum operum. Christum etiam quidam aequuntur ficte, sicut hypocritae; quidam lente, sicut trepidi et negligentes; quidam solli»cite, sicut amore Dei ferventes.
Haec autem praedicta Domini verba^ quando dixit : Ego et Pater unum sumus, Judcei, cetera ferentes, jam non tulerunt; sed lapides sustulerunt, et hoc durissima intentione fecerunt, scilicet, ut lapidarent eum, sicut blasphemum, moti livore invidiae, non amore justitiae, quia absque Legis ordine; quia enim duri erant, et profunda Domini verba intelligere non poterant, lapidibus similes ad lapides currebant. Respondit eis Jesus, dulciter eos reprimendo : Multa bona opera ostendi vobis, ad vestram utilitatem, ex Patre meo, hoc est virtute Patris mei facta, scilicet veritatem docendo, infirmos curando, et alia miracula faciendo; propter quod ideo horum operum, me lapidatis, cum tamen ob hoc me honorare deberetis ? Ubi sciendum, quod sunt qui reddunt mala pro malis; et istud est prohibitum, quia Deus vindictam sibi reservavit, ut dicitur : Mihi vindicta, et ego retribuam. Alii sunt qui reddunt bona pro bonis; et istud est quoddam naturale debitum, et non meritorium, quia et publicani hoc faciunU Alii sunt qui reddunt bona pro malis; et istud est perfectae caritatis indicium, sic fecit Christus et docuit suos discipulos. Alii sunt qui reddunt mala pro bonis; et istud est valde iniquum, et tales erant Judaei circa Christum, et ideo eos arguit, dicens : Multa bona opera, etc.
Responderunt ei Judazi, dicentes : De bono opere non lapidamus te, sed de blasphemia, quia, tu homo cum sis, facis teipsum Deum. Asserens enim se esse unum cum Patre, innuit se esse Deum; non autem ipse seipsum fecit Deum, sed Pater generans eum, fecit ipsum Deum. Dominus autem volens eorum furorem temperare, respondit eis, se non esse blasphemum, dicendo se esse Deum, vel Dei Filium naturalem. Quod probat primo per Scripturam, quia Scriptura sacra, cum sit inspirata, non potest esse falsa; et haec tribuit hominibus sanctis, et Prophetis deitatem participative, ergo multo magis, quem Pater sanctificavit, id est sanctum ab aeterno genuit secundum deitatem, et jam sanctificavit, id est plenitudine gratiae replevit quantum ad humanitatem, et misit in mundum, ad salvandum et sanctificandum ipsum, sicut erat per Prophetas dictum, potest dici Deus proprie; cum tamen dicatur homo Deus, et Verbum Deus dissimiliter : quia homo adoptione, Verbum naturaliter. Si, inquit, adoptivi filii dii dicuntur, quare naturalis Filius Deus non dicatur ? Scriptura quidem sacra attribuit hominibus sanctis deitatem participative dictam, sed Christo attribuit deitatem proprie dictam. Secundum enim Augustinum, tribus modis dicitur Deus : natura, ut Deus omnipotens ; adoptione , ut particeps deitatis, de quibus in Psalmista dicitur : Dii estis ; opinione, seu nuncupatione, ut idola et daemones. Deinde hoc idem ostendit per rationem, scilicet ex operibus Patris quae faciebat.
Omnia enim, secundum Philosophum, determinantur proprio opere, et ideo per propriam operationem certificamur de natura rei; Christus autem faciebat opera divinitatis propria , scilicet miracula, totam facultatem creaturae transcendentia, et virtute propria, non solum obsecrando divinam potentiam, sed aliquando imperando; ex quo concluditur, quod in eo vere erat natura divina, et per consequens non erat blasphemus dicendo se esse Deum, vel Filium Dei. Ac si diceret : Non tantum per verba me esse Filium Dei credatis, sed etiam per opera, quae et modo quo ea facio, et facto ipso ostendunt in me naturam et virtutem Dei esse. Si non vultis credere verbis, fidem adhibete operibus, ut merito fidei, amplius cognoscendo opera, veniatis ad fidem deitatis; ut cognoscatis et credatis quia Pater in me est, per naturae inseparabilitatem, et sui consensus voluntatem in omnia facta mea; et ego in Patre, sicut a quo habeo naturam et veritatem, et opera. In eo est Pater, et ipse in Patre, in quantum est una natura amborum, sicut una operatio. Qui ergo magis diligit, vel credit, amplius cognoscit.
Vide hic mirabilem Judaeorum insaniam ! Ipsi volebant scire si esset Ghristus; et quia verbis et operibus hoc probabat , eum lapidare volebant. Ipsi vero nec verbis, nec operibus inducebantur ad credendum ; sed tanquam obstinati, quarebant, studiose, eum apprehendere , non bona apprehensione, scilicet ad credendum et intelligendum, sed mala, scilicet ad saeviendum et occidendum. Tu apprehendas ut habeas ; iili apprehendere volebant ut non haberent. Jesus autem exivit de manibus eorum, virtute divina transiens per ipsos, sicut alias fecerat, ut ostenderet se non posse detineri, nisi quando vellet; et ut daret nobis exemplum declinandi malorum saevitiam , quando sine fidei periculo fieri potest. Non enim apprehenderunt, quia manus fidei non habuerunt. Et relicta Judaea, propter incredulitatem eorum, abiit iterum trans Jordanem, in locum ubi Joannes primum bapti^averat ; et ibi, ad tempus cum discipulis suis, manebat, ut populi venientes ad ipsum recordarentur de testimonio Joannis, et de testimonio Dei Patris, et de aliis ibi factis et dictis, et sic habita primorum et novissimorum collatione, confirmarentur in fide ipsiut. Conspice igitur tam eum, quam discipulos suos moestos recedere, et eis toto posse compatere.
Et multi venerunt ad eum, non tam corpore, quam mentis devotione, et crediderunt in ipsum, ex corde. Ecce isti apprehenderunt permanentem, ut haberent; sed iniqui Judaei apprehendere voluerunt discedentem, ut non haberent. Mystice autem, secundum Theophilum, recedens ab Jerosolymis Dominus, hoc est a plebe Judaica, ad loca fontes habentia se transfert; id est ad Ecclesiam ex Gentibus, quae habet fontem Baptismi, per quem multi ad Christum accedunt, quasi transeuntes Jordanem.
Sciendum est hic, quod mali Judaei sunt, non solum iili qui litterae Legis et circumcisioni carnis innitentes Christujn blasphemant, sicut isti de quibus hic dicitur; sed etiam omnes mali Christiani, qui solo nomine Christiani 6unt, et solum nomen habent Christi, a quo appellantur Christiani, qui verbis confitentur Christum, factis autem negant, de quibus etiam verificatur quod hic dicitur: Quia sustulerunt lapides, ut lapi~ darent Jesum, Unde Ambrosius : « Quod fecerunt tunc Judaei persequentes, hoc vere faciunt hodie mali Christiani male viventes ; Chri» stum enim lapidant et occidunt. Quid est Christus t Veritas, pax, et justitia. Qui ergo pro falsitate veritatem derelinqunt, pro discordia odiunt unitatem et pacem, pro temporali pretio relinquunt justitiam, nil aliud facere videntur quam lapidare, crucifigere, et occidere Chrjstum, quia ipsius dona exstinguunt in seipsis : » haec Ambrosius, Et tales sunt in triplici genere : quidam enim lapidant Jesum corde, quidam ore, et quidam manu : 7 8 4 jprimi Bunt corrda sua pravis cogitationibus et malrs voluntatibus indurantes; secundi sunt verba irfasphemia in Deum et Sanctos Tiroferentes, vel praeceptis majorum «t praelatis suis recakitraxrtes ; tertii Gunt per oppressionem violentise proximos laedentes. Q — Primi ergo lapidant Dominum Jesum ; xjuaelibet enim mala cogitatio et maia voluntas est unus lapis qui jacitur contra eum. Unde Beda : * Quotquot malas cogitationes quis assumit, quasi tot lapides in Christum mittit. ■» Et ideo beatus Ambrosius nos admonet, dicens : « Videte, fratres, ne per opera, vel xogitationes malas, lapidetis Jesum. D Sed dices, quomodo tam grave judicatur peccatum cogitationis, -si ad opus non procedit i Ad hoc dicendum quod tota ratio peccati est in corde ; actus autem exteTior non aggravat peccatum, nisi extensive. Et quia Christus habet domicilium suum in corde, dicente Apostolo : Vos estis templum Dei vivi; hinc est quod sicut Christus invitatur ad templum suum per cogitationes et ^voluntates bonas, ita expellitur per malas.
Et, secundum hoc, quaelibet mala voluntas est quasi lapis quo Dominus Jesus lapidatur et expellitur de templo buo. O quam detestabile est Dominum domus lapidare, et ejicere de hospitio suo ! Nam, «icut subdit Apostolus : Quzs consemus templi Dei cum idolis ? Quid autem aliud sunt cogitationes quas quis format in corde quasi quamdam imaginationem contra honorem Dei, nisi 'qusedam idola ? Et eum talibus idolis, Christus in eodem templo habitare dedignatur. Unde ad conservandam Christi praesentiam in templo suo, hortatur nos Apostolus Petrus : Dominum, inquit, Jesum sanctificate m cordibus vestrfc. JHe Domixtum Jesum in corde suo sanctihnat, qui ^nihii nisi quod aanctum, et Deo placitum est, in corde versat.
Secundi lapidant Do— minum Jeaum multipliciter, secundum quod blasphemia in Deum multis modis committitur. Primo enim conrmittitur, quando Deo ne— gatur quod sibi convenit, sicut qui negaret in Deo ximnipotentiam, et omnem scientiam', vel provide»tiam, etc. Et ad hanc speciem blasphemiae pertinent illi qui in adver-sis successibus dicunt in animo auo. : Vere Deus non curat res humanas, vel aimilia; de quibus dicunt Augustinus et post eum Bet^ nardus : « Qui vellent Deum peccata sua vel vindicare non posse, aut nolle,aut ea nescire. Vult ergo eutn non esse Deum, qui, quantum in ipso est, vult eum aut impotentem, aut injustum, aut insipientem esse. Crudelis plane, et omnino extranea malitia, quae Dei potentiam, justitiam, sapientiam perire desideratl Qui autem vult Deum esse injustum, vult Deum non esse Deum; et qui Deum desiderat non esse, nonne quantum in se est Deum lapidat et occidit? » haec Bernardms. — Secundo modo, blasphemia in Deum committitur, quando Deo attribuitur quod sibi non convenit^ sicut illi qui dicunt Deum esse auctorem peccati.
Ad quam speciem blasphemiee pertinent illi qui peccata sua in Deum retorquent, dicentes : Deus sic voluit ut adulterarer, furarer, vel occiderem, et ut sic confunderer et turbarer, et ita omnia fato adscribunt. Ad hanc etiam pertinent lusores, qui cum non ad votum prosperantur, Deo maledicunt, et convicia in Sanctos proferunt; similiter et illi qui jurant per Deum verbis exsecrabilibus «t vituperosis, sciiicet 4 per uares Dei, per jecur Dei, vel per brachia Dei, et similia, quae sunt exsecrabilia audituV — Tertio modo, blasphemia in Deum committitur, quando illud quod Dei est, aliquis . sibi vel alteri creaturae attribuit; sicut illi qui sibi divinum honorem usurpare praesumpserunt, ut Simon Magus et omnes idololatrae. Et ad istam speciem pertinent ambitiosi, ac superbi, et vane gloriosi, qui-sibi gloriam attribuunt, quasi eam ex seipsis et meritis suis habeant , cum tamen gloria sit Dei propria. Item ad hanc partem pertinent iracundi, qui sibi usurpant vindictam quaepropria estDei. Similiter et illi temerarii, qui praesumunt et volunt de aliorum cordibus judicare, cum hoc sit proprium Dei tantum. Praeter haec, est et aliud blasphemiae genus, quod committitur in Sanctos regnantes cum Christo, et in quibus regnat Christus. Unde in eis Christus laudatur, ac etiam blasphematur; et in praelatos qui serviunt Deo in subditis, et vice Dei supra subditos positi sunt, ac per hoc in eis Deus honoratur, ac etiam blasphematur.
1 1 SlCUT ^ojdodlibet peccatum. — Tertii similiter lapidant Dominum Jesum, «sicut Judaei lapidaverunt Stepha<oum; sic enim mali Christiani spiritualiter nunc lapidant Stephanum, imo ipsum Christum, quando vi opprimunt et affiigunt proximum. Lapis enim dicitur a laedendo ; et ideo cum proximus, qui est membrum Christi, laeditur, ipse Christus in membro suo lapidatur. Sed saepe tristitia taliter oppressorum convertkur eis in gaudium ; sicut lapides •*quos mittebant Judaei contra Stephanum ad afflictionem carnis, dulices illi fuerunt ex gaudio mentis, et convertebantur in lapides pretiosos ad coronam capitis ; quia posuit Beus tin capite ejus coronam de lmpide pretioso, etc Posset etiamdici, quod universaliter homo Christianus in omni peccato mortali lapidat Christum. Unde Ambrosius : « O quam pauci sunt in tanta multitudine Christianorum, qui Jesum non persequantur et lapident et occidant ! » Hujusmodi etiam lapidatio sic declaratur. Cum enim Christus srt advocatus noster, et propitiatio pro peccatis nostris, qui interpellat pro nobis apud Patrem, idcirco ipse de peccatis dolet et luget; sicut e converso de nostra conversione gaudet. Quotiescunque enim peccamus, Christum contristamus et laedimus; ac per hoc eum quodammodo lapidamus.
Et intelligenda sunt haec sane non quod Christus in corpore suo jam glorioso laedatur sensibiliter, cum corpus illud sit impassibile ; vel, quo4 in ipsum, vel partem sensitivam cadant passiones animae ; et quasi sic peccatis nostris lapidetur. Sed hujusmodi lapidatio est metaphorica, sicut et crucifixio, quemadmodum dicit Apostolus de quibusdam baptizatis et prolapsis : Rursum crucifigentes in semetipsis Filium Dei. Ubi Glossa : « Non quod crucifigant Filium Dei, sed quia similes sunt cTuciftxoribus; crucifigunt autem in semetipsis, id est quantum in ipsis est. » Sic ni proposito quando mortaliter peccamus, Christum lapidamus et Iaedimus et contristamus, quia, quantum in nobis est, eum gaudio quod ipse de nobis exspectat privamus. In quo etiam sensu loquitur Bernardus in persona Christi, sic alloquens peccatorem : « Nonne propter te vulneratus sum? Numquid non pro iniquitate tua afflictus sum? Utquid addis afflictionem afflicto ? Magis aggravant me vulnera tui peccati, quam vulnera corporis mei : » haec Bernardus.
Sed va; omnibus istis Dominum Jesum lapidantibus L quia abscondit notitiam suam tali- I rum ; manifestat autem se amatoribus, et exit de templo cordium eo- | bus suis, et habitat in illis. ORATIO Domine Jesu Christe, fac me encaenia et innovationes in templo cordis mei spiritualiter celebrare, semper meipsum renovando, et ascensiones in corde meo disponendo. Da mihi bona opera facere, quae testimOnium perhibeant de me ; ac vocem tuam audire credendo corde, et obediendo opere, teque per imitationem bonorum operum sequi, et inter oves tuas a te misericorditer cognosci. Custodi etiam me, Domine, ne unquam malis cogitationibus et voluntatibus, aut locutionibus vel operibus, quasi lapidibus te a me expellam ; sed semper te per gratiam in me habitare sentiam. Amen.
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