De difficultate et impossibilitate intrandi divitem in regnum coslorum^et de praemio relinquentium omnia et sequentium Christum
The Difficulty of Riches
Jesus teaches that while riches are not inherently evil, they create a profound and often insurmountable obstacle to the kingdom of heaven due to the attachment they foster.
Seeing the young man mentioned earlier—who had become sad because of the call to poverty and had walked away—Jesus took the occasion of this man’s wealth to begin a conversation about the greedy, under the name of the rich man; and to confirm his disciples in the perfection they had embraced, so that it wouldn't seem burdensome to them that they had left everything to follow Christ, he showed how riches create a difficulty in attaining perfection and reaching the kingdom. Therefore he said to them: "Amen, I say to you: a rich man will enter the kingdom of heaven with difficulty," which is, of course, the kingdom of the poor. He doesn't say it's impossible, only difficult, because it's hard to possess riches and not be held too tightly by the love of them. For as Augustine says: "Earthly goods are loved more closely once they are obtained than when they are merely desired; for it is one thing not to want to incorporate what... "The former are already rejected as if they were foreign, while the latter are torn away as if they were limbs." So says Augustine. And, as Chrysostom says: "The addition of riches adds a greater flame, and greed becomes more violent." "Where 'difficult' is used, it doesn't imply impossibility; rather, it points to rarity." For it is difficult to despise riches once they are held, and hardly anyone acquires the things of this world without the vices of this world. For these are the thorns and thistles that have choked the seed of God. That’s why it’s so important neither to possess nor to love riches; for, as Bede says: "Those who focus here on multiplying riches despise seeking the joys of the life to come." And Jerome adds: "It’s a waste of energy to worry about corruptible things, which come with distress, last only a short time when acquired, bring anxiety while they remain, cause pain when they depart, and, what is worse, frequently hinder one's entry into the kingdom." Then, he shows that this is as good as impossible, and how riches create an impossibility for attaining perfection and the kingdom of heaven. He says: "And again I tell you: it is easier for a camel to go through the eye of a needle than for a rich man—that is, one who loves disordered riches—to enter the kingdom of heaven," which is the narrow and restricted gate. This is a terrifying word for the rich, whose only goods are in heaven, just as the poor have no goods in this world. Hence Ambrose says: "For we come to the font naked for this reason: so that we may hasten to the gate of heaven naked." How incongruous and absurd it is, then, that someone whom his mother brought forth naked... ...the Church received naked. How hard it is for a rich person to want to enter the kingdom of heaven! Ambrose says so.
The Nature of True Detachment
True detachment is defined not merely by the absence of possessions, but by the absence of desire and trust in worldly things, allowing the soul to be free for God.
Consider this: when someone wants to have wealth—not by putting their trust in it or making it their goal and hope, but by using it while still being attached to it, possessing it with a love that puts it before God—they are to some extent hindered from the perfect love of God and the free following of Christ; in this way, it's difficult for them to enter the kingdom of heaven. But when someone trusts in wealth, placing their faith and hope in it so that they become proud and self-indulgent, holding onto it greedily and inordinately with a love that exceeds their love for God, and failing to extend a hand to the needy, it's impossible for them to enter the kingdom of heaven. This is why what was called 'difficult' regarding the rich in the first sense is called 'impossible' regarding the rich in the second sense. How, then, have so many rich people entered the kingdom of God, if not because, inspired by God, they considered their wealth as nothing? Did David trust in wealth, he who sang of himself, 'I am poor and needy'? Another also urges us, saying: 'If riches increase, don't set your heart on them.' Hence Augustine says: "He calls the rich man greedy for temporal things, and one who is subject to such things; contrary to these rich are the poor in spirit, whose is the kingdom of heaven." So says Augustine. It's one thing to have riches, and another to love them. Many people have them but don't love them; many others don't have them but do love them. Then there are others who have them. and love them; others rejoice that they neither have nor love them, and these last are safer, and can say with the Apostle Paul: "The world is crucified to me, and I to the world." Hence a certain philosopher says: "It is possible to be poor even among riches; nor is he greater who uses earthenware just as he uses silver, nor is he lesser who uses silver just as he uses earthenware." Alternatively, 'more easily' here signifies the negative of its contrary; that is, it's 'less difficult'. For God can make a camel pass through the eye of a needle, with nothing standing in the way; but the greedy man, who is understood here by the name of the rich man, although God can do this by His power, He does not do so by His justice, which cries out against it. For the greedy man must let go of his love for wealth if he wants to enter into life. Alternatively, a camel cannot enter and pass through the eye of a needle unless it is broken into many small pieces; this is easier than for a rich man who trusts in his wealth and is bound to it by love to enter the kingdom of heaven, because the former is in some way possible, while the latter is impossible. Or: As it is said, there was a certain gate in Jerusalem called the Needle, through whose opening a camel could not enter unless it had laid down its burden and bent its knees; so too, a rich man cannot enter the kingdom of heaven along the narrow path unless he has laid down his riches, either by casting them away in renunciation or at least by not loving them in subjection. Or, by the camel, whose one and only duty is to carry burdens, we understand those who are weighed down by the burden of their sins. It is easier, therefore, for a camel—that is, a great sinner—to pass through the eye of a needle, meaning the narrow and cramped path that leads to life, than for a greedy rich man to enter the kingdom of heaven, because he... ? ...from sins, than he can be separated from the hope of riches. The Lord urges flight. That he meant the greedy man by the term 'rich' is clear from this: the disciples, being poor and needy, heard these things and, already feeling compassion for others and desiring their salvation with the affection of charity, asked in wonder—indeed, they were greatly amazed—saying, 'Who then can be saved?' How could that be, when almost everyone wants to be rich? According to Augustine, they understood that anyone who desires or loves riches— —even if they don't possess them or can't attain them—is counted among the rich; so, there are many rich people and few poor ones. For there are more people who are poor in things than there are rich; and so, more could be saved if he had been speaking about the possessors of wealth. They said this because there are few who don't desire or crave riches. But Jesus, looking at them with a modest and gentle eye, tempers the severity of his judgment with his clemency, softens their fearful mind, and comforts them. He said to them: 'For humans, whose nature it is to fall but not to rise again by themselves, it is impossible to turn from their own desires and be saved, because they cannot achieve this by their own strength, but only by divine grace; yet with God all things are possible, for through grace He can separate the heart from riches and turn a person from the craving for earthly things to the love of heavenly things.' Therefore, this is not to be understood as meaning that a rich person with their greed and pride will enter the kingdom of God; but it is possible for God that they be turned from greed and pride to love and humility, and thus enter. It doesn't make a person whole, but divided. Chrysostom says: 'This isn't said so that you might lie back lazily and give up on the impossible; rather, it's so that, considering the magnitude of justice, you might leap up and call upon God.' Let us therefore flee from the worst greed, which weighs us down to the earth and prevents us from entering the kingdom of heaven and being saved. The same Chrysostom says: 'Why do we pant after riches with our whole heart, when they cannot carry us into heaven, and the King of heaven calls out to us, saying that it is difficult for us to enter the vestibule of that divine dwelling with our riches, if we don't give everything away?' And by what reasoning, you ask, is this possible? If, that is, you have enclosed another love within your heart—the love of the heavenly kingdom. For whoever desires the glory of that kingdom will easily mock greed. Whoever has once been made a servant of Christ will not be a slave to mammon, whose master he certainly becomes through religious life; therefore, let us finally loosen these tightest of knots. If we don't overcome material things that have no sense, how can we possibly overcome incorporeal Virtues? Understanding this well, then, let's flee this utterly lethal disease and heal the most poisonous bites of greed—so says Chrysostom. 3?
The Reward of Following Christ
Peter asks what reward awaits those who have left everything to follow Christ, leading to the promise of judicial authority and the glory of the saints.
And because the Lord told the young man that he should leave everything if he wanted to be perfect, Peter then answered for himself and the other Apostles, saying to Him: 'Look, we have left everything.' And because it isn't enough just to leave things behind, he adds what is perfect: 'and we have followed You.' For to follow Christ is a matter of faith. To imitate Him with choice and devotion. That rich man, he says, did not want to leave everything. He did not want to follow You, and we have heard what You answered him. But what do You say to us, who have left everything and, having put all things aside, have followed You? We have done, therefore, what You commanded! What, then, will be ours? And what reward will you give? Let the world be the portion of the young man; I want to know what our portion is, O God. Peter had left behind all those things of which it is said, 'Vanity of vanities, and all is vanity'; but he had kept those things of which it is said, 'God is all in all.' Although Peter didn't have everything—in fact, he had very little—he still left everything, because he kept nothing for himself, not even the desire to possess. He let go of that which is capable of desiring all things. For no one can actually possess everything, but one can desire it, because the will reaches even to things that are impossible. Therefore, although he was poor in reality, he still held much in potential; and because voluntary poverty leaves behind not only what is actually possessed but also the possibility of acquiring and owning other things—and that possibility extends in some way to everything—Peter appropriately said that he had left everything, because he had let go of every desire. Peter isn't speaking out of boastfulness, but truthfully and for our instruction, so he might give confidence to the poor, lest they think that only the rich, who are able to leave behind their wealth, can attain the grace of perfection. In fact, even the poor can attain it, provided they leave behind what they have, or at least their desire and attachment to having it. It is, in fact, a greater thing to have the will to possess nothing than to leave behind the actual possession of things. For, as Augustine says: "To many, the world is dead, yet they themselves are not dead to the world; for they love the goods of this age, and yet they do not attain the very things they love." Peter says this to curb the pride of the rich, so that those who have left behind many riches might not abandon their humility, despise the poor, or claim to be more perfect than others. For it is not the one who has left behind more, but the one who follows Christ with a greater affection of love for leaving all things behind, who should be called more perfect. Hence, we must think that Peter, trusting more in his own spirit and affection than in the quantity of the things actually left behind, said faithfully and confidently: "Look, we have left everything." Hence Origen says: "Even if he left behind only the smallest things with his brother, they aren't considered small before God, who looks at the heart; for they left those small things out of such a fullness of love that, even if they had possessed many riches, they would have left them all behind in the same way." Furthermore, Peter says this. He asks not only for himself, but for everyone: "What then will there be for us?" He does this so that, having heard the reward, everyone might be drawn to perfection and to following Christ. Hence Bernard says: "Simon Peter said to Jesus: 'Look, we have left everything and followed you.'" These are indeed the words that have persuaded people throughout the world to despise the world and to embrace voluntary poverty. These are the words that fill the cloisters with monks and the deserts with anchorites. These, he says, are the words that plunder Egypt and carry off all its finest vessels. This is a living and effective word, converting souls through a happy emulation of holiness and the faithful promise of truth. I would say that it's everything—not just possessions, but also desires, and especially those; for the world's craving does more harm than its substance. And this is the primary reason for fleeing riches: that they can hardly, if ever, be possessed without love. For our nature—not only the exterior, but even the interior—seems muddy and overly sticky; and the human heart easily clings to everything it frequents. Act now, then, you who intend to leave everything behind: remember to count yourself among the things to be left behind; indeed, you must deny yourself most of all and primarily, if you intend to follow Him who emptied Himself for your sake. Put down that heavy burden; put down those five yokes—not of men, clearly, but of oxen—which you foolishly bought for yourself. Otherwise, you won't be able to follow the Bridegroom and come to the spiritual wedding, pressed and weighed down by this fivefold sensuality of the body—so says Bernard.1 In response, the Lord touches on the threefold reward that those who leave everything behind to follow Christ, and who walk the same path, will receive. Walking with Him. The first is that they will judge alongside the Lord. Hence He said to them: 'Amen'—that is, faithfully—'I say to you, to all you faithful ones, that you who have left all earthly things and followed me in the imitation of life, in the regeneration, that is, in the judgment, at the time of the regeneration of the human race...' There are two regenerations: the first of souls through water and the Spirit in baptism; the second of bodies in the general resurrection, which resurrection is indeed called a regeneration or second birth, because it ends in an accepted state. When the Son of Man sits to judge the world—because just as He was judged in the form of a man, so He will judge in human form—He will sit on the seat of His majesty, showing His manifest power, He who in His first coming sat on the seat of humility, hiding and concealing His majesty; you will sit on twelve seats, judging the twelve tribes of Israel. By the twelve Apostles, the whole body of those who judge is signified—namely, the perfect who have left all their possessions for the sake of the Gospel and followed the Lord; by the twelve tribes, the whole body of those to be judged, both good and bad. As Gregory says: 'O blessed voluntary poverty of those who leave everything and follow you, Lord Jesus!' Truly blessed is that which makes them so secure, or rather, so glorious, in that singular crash of the elements, in that trembling examination of merits, in that great crisis of judgments! So says Gregory. You should also know that there are many kinds of judgment. There is the judgment of primary authority, by which the entire Trinity will judge. There is the judgment of proclamation, by which Christ in His humanity will judge, delivering the sentence. There is the judgment of assessor dignity, by which the saints and the perfect will judge, sitting in a higher place like assessors to the Judge; they will judge not by giving a vote, but by giving their consent, not by authority, but by their dignity as assessors, because they have surpassed the common state of the just in their living, keeping not only the commandments of necessity, but also the counsels of supererogation; therefore, they will have a special honor in the judgment. Hence Bede says: "A truly just and worthy reward, that those who for the love of Christ have despised all the glory of the world should be associated with Him in judgment, so that they may assist as assessors to the Judge of worldly conduct; and those who could not be torn away from His love by any reason in this world may arrive there with Christ to the very height of judicial power." There is also the judgment of comparison, by which the less evil will judge the more evil, as in the passage: "The men of Nineveh will rise in judgment with this generation, etc." There is also the judgment of approval, by which all the elect—those whose examples condemn others—will judge. For they will approve and praise the sentence of the Judge. There is also a judgment of retribution, by which everyone—both good and bad—will be judged. There is also a judgment of disposition, by which the faithless are judged: for whoever does not believe is already judged. Those who now see the footstools and seats of proud sinners will then be the judges and those who sit in judgment. Seeing this clearly, the Prophet said: For there the seats were set in judgment. Then the first will be last, and the last first; for those who are first here in honor, judging others unjustly, will then be last and inferior, subject to the judgment of others; and conversely, those who are last and despised here will then be first and assessors of the Judge. And this is the change of the right hand of the Most High. Hence Bernard says: Let the children of pride judge and prejudge now with their king, Lucifer; let them sit with him who chose for himself the sides of the north; let them be exalted and lifted up like the cedar of Lebanon—we will pass by, and look, they will be no more. Let them oppress whom they can, let them blaspheme, and let them gather the cursed insults of those who insult Christ, for your reward is great in heaven. As Bernard says.
The Hundredfold Promise
The hundredfold reward is revealed as the spiritual consolation, charity, and interior peace experienced in this life by those who abandon all for Christ.
The second reward is that they receive a hundredfold in this time. So it says: 'Everyone who has left home'—meaning their own—'or brothers and sisters, or father, or mother, or wife, or children'—that is, relatives—'or fields'—that is, earthly possessions. Here it touches on the act of renunciation regarding three things: namely, one's own authority, understood by 'home'; carnal kinship, understood by 'relatives'; and temporal possession, understood by 'fields.' The order is clear, because it's more difficult to leave one's own authority than kinship, and kinship than external possession. It adds, 'for my name's sake'—that is, for my sake and for my love, or for the sake of spreading my name, and for the sake of the Gospel, to preach or observe my teaching, not for the vanity of the world, as hypocrites and philosophers do, nor for gain, as the ambitious do, hoping to be promoted—'will receive a hundredfold in this time.' This hundredfold consists of spiritual things, namely, virtues and interior consolations, which one knows through experience. We know this more through experience than through doctrine. For when the soul tastes the fragrance of poverty, the freshness of chastity, the savor of patience and other virtues, and delights in them, doesn't it seem to you that it has received a hundredfold? And if it ascends further, to receive the visitation of the Bridegroom and to glory in His presence, doesn't it then receive more than a hundredfold of all that it had left behind for His sake? Hence Bernard says: 'Let no one of sound mind believe that there is more delight in vices than in virtues.' And again: 'Does he not possess all things, to whom all things work together for good?' Doesn't someone filled with the Holy Spirit, who holds Christ in their heart, possess a hundredfold of everything? Except that the visitation of the Paraclete Spirit and the presence of Christ are worth far more than a hundredfold. And again, Bernard says: 'The hundredfold is the adoption of children, the firstfruits of the Spirit, the riches of charity, and the glory of conscience, which is the kingdom of God that is within us.' You see how true the words of Truth are. It never fails to return a hundredfold in this life—not just once, but many times over—to the soul devoted to Him; it affects the soul so deeply that it considers not only what it has left behind, but the whole world as well, to be like refuse, just so it might gain the Bridegroom. Hence Chrysostom says: 'And if we, for our part, taste the spiritual fruits as we ought, we will no longer value anything of the present life, being as it were intoxicated by a certain excellent drunkenness of longing for the future.' Rapt in this. Let us taste, therefore, so that, freed from the tumult of present things, we may enjoy eternal goods. And Jerome says: "Those who, for the sake of faith in Christ and the preaching of the Gospel, have despised all the affections of the flesh, as well as riches and the vanities of the world—they will receive a hundredfold." The meaning is this: whoever gives up worldly things for the Savior will receive spiritual things, which, by comparison and by their own merit, will be as if a hundredfold were compared to a small number. Augustine also says, "The Apostle explains what is meant here by 'he will receive a hundredfold' when he writes: 'As having nothing, yet possessing everything.'" For 'a hundred' is used to represent the whole. And Cyril says: "If someone leaves a house, he will receive heavenly mansions; if a father, he will have a heavenly Father; if he withdraws from siblings, Christ will receive him into a brother; when he leaves a spouse, he will find divine wisdom, from which he will produce spiritual fruits; for a mother, however..." ...he will find the heavenly Jerusalem, which is our mother." That is what Cyril says. In place of a few friends, he will receive many, according to that passage in Acts: 'They had all things in common.' Hence, in the conference of Abbot Abraham, it is clear: "It is manifest that he who, at Christ's urging, has despised any worldly things—whether affections or possessions—receives in this life a charity a hundredfold more pleasing from the brothers and companions of his purpose, who are bound to him by a spiritual glue." Whoever has turned away from the love of a single father, mother, or children for the sake of Christ’s name, will receive a hundredfold in the number of brothers and parents; they will move into a most sincere love for all who serve Christ, beginning to have as many fathers and brothers as they have left behind, all joined to them by a more fervent and excellent affection. With the possession of houses and fields also multiplied, anyone who has given up a single home for the love of Christ will possess countless monastic dwellings as if they were their own, succeeding to the right of their own home in whatever part of the world they wish. He adds a third reward, saying: "And he will possess eternal life," that is, in the life to come. Augustine says, "It is because people love heaven so much." Life is promised to them for living on this earth; and because they fear death so much, eternal life is promised to them. It seemed enough for human weakness that it be said, "You will have eternal life." Let us love life. Let us love eternal life, and from this realize how much we ought to labor for it, since we see people who love this present, fleeting, and temporary life working so hard for it. Augustine says, "When the fear of death comes, they do whatever they can, not to take it away, but to put off death." Happy is the poverty that receives a hundredfold in the present and eternal life in the future; what a great consolation this ought to be for the poor of Christ! Bernard says, "They will receive a hundredfold, and they will possess eternal life." The first is for the journey; the second is for our true home. One is the comfort for our present labor, while the other is the fulfillment of our future happiness. In this world, workers are naturally given food while they work, and their wages at the end. In the same way, soldiers are provided with pay for their immediate needs, and a final bonus is given based on the amount of their labor. It was the same for the children of Israel: until they entered the promised land, manna did not fail them in the desert; and for the Church, after seeking the coming of the heavenly kingdom, the daily bread is requested every day in the prayer that the Savior himself established." Think carefully about this reward, and... Give thanks to God who has led you to such a way of life, so that here you may gain a hundredfold, and nonetheless, afterward, eternal life. Enter this paradise often, which you can reach through the practice of prayer and humility. What madness is it, then, that people hesitate to give up simple things for a hundredfold and for eternal life? Since the saints cast aside all earthly things like gold and silver, why do we force people to beg for their remains for profit, when the saints themselves despised these things while they were here? Therefore, where we have 'Sanctum' in Latin, we have 'hagios' in Greek. This means 'without earth,' because the saints were not given to earthly things, and they did not have their conversation on earth, but in heaven. That is why gold and silver were laid at the feet of the Apostles by their command, so they could teach that such things are to be despised.
A Call to Apostolic Imitation
The chapter concludes by urging the faithful to imitate the Apostles in their contempt for worldly glory and to seek the grace of total surrender through prayer.
Let us therefore imitate the Lord's disciples by leaving behind riches, glory, and everything in this world, because that is how they were made truly great. Chrysostom asks, "What is it that shows the Apostles were great?" It is their contempt for money, their disregard for glory, and their withdrawal from all the business of this life. For if they hadn't possessed these things, but had remained slaves to their passions, even if they had raised ten thousand dead, they would not only have helped no one, but would have been considered deceivers. Such is the life that shines everywhere. And the spirit draws grace; but signs, if we are not watchful, often do us harm. Let us therefore zealously pursue the things by which the Apostles were made great; and withdrawing from all the business of this life, let us place ourselves in Christ, so that we may deserve to become companions of the Apostles—so says Chrysostom. PRAYER: Lord Jesus Christ, grant me, miserable and unworthy as I am, that for your sake and for the sake of your love, and for the sake of glorifying your name, I may be able to leave behind riches, delights, pomp, and all things that are of the world, and indeed to leave even myself among all these things, and with all else excluded, to cling to you alone; and to follow you according to my ability in whatever imitation of life I may have, so that with you as my guide and leader, I may be able to escape the snares of all my enemies, both visible and invisible, and mercifully obtain the rewards which you have promised to those who leave all things and follow you. Amen.
Read the original Latin
Yidens autem Jesus juvenem, de quo superius,tristem factum ex paupertatis persuasione et abiisse, occasione hujus habentis divitias, ingreditur sernionem de avaro sub divitis nomine; et ut discipulos confirmet in assumpta pertectione, nec eis grave sit quod, reliclis omnibus, secuti sunt Christurn, o^endit QuomoHo divitiaefaciunt ditticultatem ad perfectioncm, et regnum consequeudum Ideo eis dixit : Amen oico vobis : Quia dives difflcile intrabit in regnum ccrlorum^ quod scilicet est pauperum. Non dicit impossibile, sed difficile ; quia difficile esl divitias possidere, et non teneri nimis earum amore. Ut enim dicit Augustinus : « Bona terrena diliguntur arctius adepta, quam concupita; aliudest enim nolle iucorporare qu? e desunt, aiiud jam incorporata divellere : illa enim velut extranea jam repudiantur, ista velut membrapra^scinduntur : » ha3C Augustinus. Et, ut dicit Chnjsostomus: (( Appositio divitiarum majorem apponit flammam,etvehementi(jr fitcupido. » Ubi ergo difficile ponitur, non impossibilitas pra^tenditur ; sed raritas demonstratur. Dilficile enim divitiaehabitaecontemnuntur,etvixaliquis res seculi sine seculi vitiis assequitur. Hae enim sunt spinae ettribuli, qui suffocaverunt semen Dei.
Quare tntum est nec habere, nec amare divitias ; qiiia, iit ait Beda : u Qui hic multiplicandis divitiisincumbunt, alterius vitse gaudia quaerere coniemnunt. w Unde etHieronymus: «Superfluaest cura de rebus corruptibilibus, quae cum angustia prodeunt, adeptse parvo tempore subsistunt, subsistentes sollicitudinem ingerunt, recedentes dolorem faciunt, et, quod pejus est, ingressum regni frequenter impediunt. » Deinde quasi impossibile hoc ostendit, et quomodo divitiae faciuntimpossibilitatem ad conseqnendum porfectionem et regnnm coelorum. dicens : Et iterum dico vobis : Facilius est camelumper foramen acus transire, quam divitem, scilicet inordinatas divitias amantem, intrare in regnum coclorum^ scilicet portam angustam et arctam. Verbum boc terribile divitibus, quorum nulla bona sunt in coelo, sicut pnuporum nulla bona in mundo. Unde Ambrosius : « Nam ideonudi accedimus ad lavacriim, ut nudi ad coeli januam properemus. Quam autem inr-ongruum et absurdum est, ut quem nudum matergenuit. nudum susnepit Ecclesia.
dives intrare velit in coelum ! » haec Ambrosius. Ubi attende quod, quando quis vult habore divitias , et non quidem in eis confidendo, vel finem et spem constituendo, sed tamen utendo eis afficitur, et cum amore, citra Deum eas pos-idet ; ita quod a porfecto amoT-e Dei et libera sequela Christi aliqunliter impeditur : sic difficile regnum coelornm ingreditur. Sed, quando quis confidit in divitiis, et in ipsis fidem et spem fonstituit, ut inde superbiat et lasciviat, retinens eas cupide et inordinate, cum amore supra Deum, nec ad egenos manus extendens ; sic impossibile est eum intrare in regnum coelorum. Unde quod dixit difficile, respectu divitis, primo modo; dicit impossibile, respectu divitis, secundo modo. Quomodo ergo plurimi divites regnum Dei intraverunt, nisi quia, Deo inspirante, pro nihilo divitiashabuerunt? NumquidDavid in divitiis confidebat, qui de seipso canens, ait_: Ego vero egenus et pauper sum ? Alius quoque hortatur, dicens ; Bivitix si affluant, nolitecor apponere.
Unde Augustinus : « Divitem crgo bic appellat cupidum rerum temporalium, et de talibus suptTbientem ; bis divitibus contrarii sunt pauperes spiritu, quorum est regnum coelorum : » ha^c Augustinus. Aliud est divitias habere, aliud amare. MuIti habent, et non amant; multi nou habent, et amnnt. Item, alii habent. et amant ; alii nec habere, nec amare se gaadent, qui ultimi tutiores sunt, et cum Paulo Apostolo dicere possunt : Mihi mundus crucifiocus est^ et ego mundo Unde quidam philosophus ait : Licet inter divitias esse pauperem ; nec major e«t ille, qui sic utitur fictilibus sicut argento, nec minor ille qui sic ar^ento sicut fictilibus utitur. Vel, facilius hic minus significat nositivo sui contrarii, id est minus difficile est. Potc^t enim Deus facere ut transeat camelus per foramen acus, nullo obstante : avarum vero, qui hic nomine divitis intelligitucponere in g]oriam,etsi potest de potentia, non tamen de justitia, quae reclamat. Oportotenim avarum amorem opum dimittere, si vult ad vitam intrare.
Vel, camelus non potest intrare et transire per foramen acus, nisi dividatur per multaspartes minutas; quod faciHu> est, quamdivitem in divitiis confidentem, et per amorem eis inhaerentem, intrare in regnum coelorum; quia illud est aliqno modo possibile, istud inpossibile. Vel. ut dicitur, quaedam porta erat in Jerusalem, quae dicebatur Acus, per cujus foramen non nisi deposito onere et flexis genibus poterat intrare camelus; sic et nec dives per viam arctam potest intrare in regnum coelorum, nisi depositis divitiis, vel per abjectionem eas relinquendo, vel saltem per subjectionem eas non amando, Vel, per camelum, cujus unicum et singulareofficium est onera portare, hi intelliguntur qui peccatorum pondcre praegravantur. F'acilius est er^j^o camelum, id est aliquem valde peccatorem, transire per foramen acus, id est per arctam et angustam viam, quae ducit ad vitam, quam divitem cupidum intrare in TlUNni rognum coelorum, quia ille farilin? ? a peccatis, quam istc a divitiarum spe separafi potcst, 2 AvARlTf. E FUGAM SUADET DoMlNUS. — Quod autem nomine divitiarum avarum significassct, hinc patet, quia discipuli, inopes et pauperes, his au~ ditis; et jam hominibus compatientes, afTectuque caritatis salutem illorum zelantes, quairunt admirando, mii^ahantur quippe valde dicentes: Qids ergo poterit saivns.
esse, cum pene omncs cupiant divites fleri ? Intcilexerunt etenim, secundum xiugustinum, omnes qui divitias cupiunt vel am. int, etiarnsi non habeant, vel adispici nequeant, in divitum numero deputari ; et sic multi sunt divites, et pauci paiiperes. Plures enim rebus sunt paupcres, quam divites ; et ita plures salvari pos-ent, si de possessoribus opum dixisset. Hoc aulem dicebant (|iiia pauci sunt qui divitias non dihgant, vel non appetant. Aspiciens autem Jesus illos oculo modesto et mansueto, clementiasua sevcritatem sententiae temperat, ettimidam eorum meatem mitigat, et eos conso. lans, dixit illis : Apud homines, quorum scilicet est per se cadere, non per se resurgere, hoc impossibile est, ut per se a suis cupiditatibus convertantur, et salventar, quia non possunt ad hoc altingere e\ virtute propria, sed solum ex gratia divina : apud Deum autem omnia possibilia sunt, qui per gratiam potest affectum a divitiis separare, et hominem a cupiditate terrenorumad caritatem coeiestiuni convertere. Unde non est hoc sic intelligendum, quod dives cum sua cupiditate et superbia in rcgnum Doi sit intratiirus ; sed possibile est Deo ut a cupiditatc et superbia ad caritatem et humilitatem convertatur, et sic intret.
Compositam Deiis non facit, divisam facit. Ubi Chrysostomus : « Neque etiam hoc ideo dii-itur ut resupinus jaccas, et sic ab impossibilibus abstmeas ; sed ut magnitudinem justitiae considerans, insilias, Deuin rogans. » Fugiamus ergo pessimam avaritiam, quie nos terra) afiigit,nosque intrare iu re;:num coelorum et salvari non permittit. Unde ait idem Chrysostomus : « Quid i^itur tota mente avidi divitiis inhiamus, quando (juidem uos ista) in ccelum evehere nou possunt, Rege coclorurn inclamante nobis atque dicente, quia difficile sit nos cum divitiis divinie illius inhabitationis intrare vestibulum, si non impendimus omnia? Et quanam hoc, inquis, ratione possibile est? Si scilicet alium, id est ccelestis rcgni amorem, intra tuum pectus incluseris. Qiii enim concupiscit illius regni gloriam , ficile irridebit avaritiam. Qui semcl Christi servus effcctus esl, non erit mammonae famulus, cujus certe e religione flt dominus; itaque solvamus aliquando hos possimosarctissimosque nodos.
Si enim insensibiles materias non vincimus, quemadmodum incorporeas possumus superare Virtutes? Hgec igitur bene intelligentes, fugiamus morbum hunc omnino lethalem, et venenalissimos avaritiae morsus curemus : » haec Chrysostomus. 3 ? — Et quia Dominus dixit juveni, quod omnia relinqneret , si perfectus esse vellet, tunc Petrus pro se etaliis Apostolis respondens, dixit illi : Ecce nos reliquimus omnia, et quia non sufficit tantum relinquere, jungit quod perfectum est, et secuti sumus te ; sequi enim Christum est fidei d. ilcctione et devotione ipsum imitari. Iile, inquit, dives ncque omnia dimittere. neque sequi te voluit, cui etiam quid responderis audivimus; de nohis autem quid dicis, qui et reliqiiimus omnia, ct omnibus (imnino poslpositis, secuti sumiis te? Fccimus igiturquod jussisti il!
i : Quid ergo eritnobis ? Et quid dabis praBmii ? Adolescenti sua portio maneat, mundus; scire cupio qiiid sit nostraportio, Deus. Illaeniiu omnia reliquerat Petrus, de quibus dictum est : Vanitasvanitatum etomnia vanitas; illa autem orania retinucrat, de quibus dictum est : Deus est omnia in omnibus. Licet Petrus non omnia, imo valde pauca habuerit, tamca omnia reliquit, quia niliil sibi rctinuit; (t voluntatrm habendi. quae capax omnium volitorum est, dimisit. Nemo enim omniahabere potest, velle autem potest , quia voluntas etiam impossibilium est. Licet ergo esset pauper in actu, tamen habebat multa in potentia; et quia per paupertatem voluntariam non solum relinquuntur possessa in actu, sed et possibilitas acquirendi et possidendi allia, et ista possibilitas aliquo modo se extendit ad omnia; ideo convenienter Petrus dixit, quod omnia reliquit, quia omnem cupiditatem dimisit.
Non autem ad jactantiam, sed veridice et ad nostram instructionem loqiiitur Petrus, ut det fiduciam pauperibus, ne solos divites qui divitias possunt relinquere, aistiment ad perfectionis gratiam pervenire. Possunt nempe pervenire et pauperes, qui quae habent, saltem animum et affectum habendi, relinqunt. Majus quidem est habendi voluntatem, quam ipsum habere derelinquere. Nam, ut dicit Augiistinus : « Multis mortuus est mundus, ipsi tamen vicissim mundo mortui non sunt ; bona enim hujus seculi diligunt, et tamen ipsa, quae diiigunt, minime consequuntur. » Item, dicit hoc Petrus, ut divitum superbiam reprimat, ne qui plures divitias reliquerunt, suam humilitatem deserant, et pauperes contemnant, ac ceteris perlectiores se dicant. Non enim qui plura reliquit; sed qui majoris dilectionis affectu relinquendi omnia, Ghristum consequitur, perfectior est dicendus. Unde putandum, quod Petrus magis confidens de animo et affectu suo, quam de quantitate ipsarum rerum rehctarum, fiducialiler et confidenler ait : Ecce nos reliquimus omnia. Unde Origenes : « Etsi enim minima cum fratre reliquit, sed non minima sunt sestimata apud Deum considerantem ; quoniam ex tanta plenitudine dilectionis illa minima reliquerunt, ut etiamsi muitas habuissent possessiones, omnes sic reliquissent.
» Item, dicit hoc Petru. >, non tantum pro se, sed et pro omnibus, interrogans : Quid ergo erit nobis? Ut, audito praemio, omnes alliciat ad perfectionem et Christi sequelam. Unde Bernardus : « Dixit Simon Petrus ad Jesum : Ecce nos reliquimus omnia et secuti sumus te. Haec nempe sunt verba, quae et contemptum mundi in universo mundo, et volunlariam persuasere hominilDus paupertatem. Hsec sunt quae monachis claustra replent, desertaanachoretis. Haec, inquit, sunt verba quae Mgyptum spoliant, et optima quaeque ejus vasa diripiunt. Hic sermo vivus et efficax convertens animas, felici aemulatione sanctitalis et veritatis promissione fideli.
Omnia sane dixerim, non tantum possessiones; sed etiam cupiditates, et eas maxime, plus enim mundi concupiscentia , quam substantia nocet. Et haec fugiendarum causa divitiarum praecipua est, quod aut vix aut numquam sine amore valeantpossideri. Limosa siquidem et glutinosa nimis, non modo exterior, verum etiam interior substantia nostra videtur; et facile cor humanum omnibus quae frequentat adhaeret. Age ergo,qui relinquere omnia disponis, te quoque inter relinquenda numerare memento, imo vero maxime et principaliter abnega temetipsum, si deliberas sequi eum, qui propter te exinanivitsemetipsum. Pone gravissimam sarcinam, pone illa quinque non hominum plane juga sed boum, quae tibi insipientcr emisti; alioquin sequi Sponsum et venire ad nuptias spirituales, quinariahac'pressus, et oppressus corporis sensualitate non poteris : » haec Bernardus.
et respondens Dominus tangit triplex praemium, quod consequuntur relinquentes omnia, et sequentes Christum, et per eamdem viam am. bulantes secum. Primum est, quia cum Domino judicabunt. Unde dixit illi : Amen, id est fideliter, dico vobls quibuscumque fidelibus, quod ros, qui, dimissis omnibusterrenis, secuti estis me, imitatione vivendi, in regeneratione, id est in judicio, tempore regenerationis generis humaui Duae enim sunt regenerationes : prima animarum ex aqua et Spiritu in i3aptismo ; sccunda corporum in gencrali resurrectione, quae quidem resurrectio dicitur regeneratio vel secunda gene* DK DIF FlCri/rATK ratio, quia terminatur ad esse acceptum secundario; cim sederit Filins hominis, ad judicandum mimdum, quia sicut in forma hominisjudicatus fuit, ita in iorma humana judicabit; in sede majestatis suce, manifestam potentiam ostendendo, qui in primo adventu sedit in sede humiUtatis, latendo et majestatem occultando ; sedebitisct vos super sedes duodecimjudicantes duodecim tribus Israel. la duodecim Apostolis universitas significatur judicantium, scilicet perfectorum, qui propter Evangelium omnia sua dimiserunt, et secuti sunt Dominum; in duodecim tribubus universitas judicandorum, bonorum et malorum. Ubi Gregoriiis : a l^^elixpauperias vohmtaria relinquentium onmii,et sequentium te, Domine Jesu ! Felix plane quoe tam securos, imo gloriosos facit, in illo sin^^ulari fragorc elementurum, in illo tremcndo examine meritorum, in illo tanto discrimine judiciorum! » hsc Gregorius.
Et sciendum quod multiplex estjudicium. Est enim judicium principalis auctoritatis, quo judicabit tota Trinitas. Est judicium promulgationis, quo judicabit Christus-homo, sententiam proferens. Est judiciuin assessoriae dignitatis, quo judicabunt Sancti et perfecti inloco eminentiori sedentes, sicut assessores Judicis; judicabunt \ero non dando vocem,sedasscnsum, non auctoritate,sed assessoriadignitate Quia enim communem statum justorum transcenderunt vivendo , servantes non solum praecepta quse sunt necessitatis, sed etiam con-ilia quae suntsupererogationis; ideo specialem honorem habebunt in judicio. Unde Beda : « Jiista prorsus et digna retributio, ut qui pro Christi amore omnem mundi gloriam contempserunt,ei associentur in judicio, ut velut assessores Judici mundanae conversationis assistant; et qui ab ejus amore nulla in hoc mundo poterant ratione divelli, illuc cumChristo perveniant usque ad fastigium judiciariae putestatis: ))liaic Beda. Est etiam judicium comparationis, quo minus mali judicabunt magis malos, ut : Viri Ninivitde surgent in judicio, cum qeneratione is^a, etc. Est autem et judicium approbationis, quo omnes electi, quorum exemplo ceteri damnabutitui', judicabunt. quiasententiam Judicis approbabunt el laudabunt.
Est quoque judicium retributionis,quo judicabuntur omnes et boni et mali. Est et judiciumdispositionis, quojudicati sunt infideles : Qui enim non credit, jamjudicatus est. Qui ergo nuncvident scabella peccatorum superborum et sedes, tunc erunt judices et sedentes. Quodbene intuens Propheta, aiebat : Quia illic sederuni sedes in judicio. Tunc erunt primi novissimi, et novissimi primi ; quia illi qui sunt hic primi in honorem alios judicantes injuste, tunc erunt nomssimi et inferiores, ac judicioaliorum subjecti; et e contrario qui sunt hic novissimi et despecti, tunc erunt primi et Judicis assessores. Et hxc est mutatio dexterse Excelsi. Unde sic ait Bernardus : « Judicent nunc et pra^judicent superbiae filii cum roge suo, Lucifero^ sedeant cum eo, qui sibi latera aquilonis elegit, exaltcntur et eleventur sicut cedrus Libani, transibimus et ecce non erunt. Opprimant nuncquospossunt, blasphement, etcongregent maledicta opprobria(]ue opprobantium Christo, quoniam merces vestra copiosa est in cop.
lis : » hddc Bernardus .
Secundum praemium est, quia centuplum recipientin hoc tcmpore. Unde dicit : Et omnis qui reliquerit domum^ scilicet propriam, vel fratres et sorores, aut patrem, aut matrem, aut uxorem, aut filios, id cst propinquos,awf agros, id est possessionem terrenam; ubi tangit abdicati(mis actum quantum ad tria, scilicet : quantum ad prupriam domiiiationem, quae intelligitur per donium; quanLum i\d carnalcm cognationem, quas intclligilur pcr consanguineos sive propinquos; quantum ad temporalem possessionem, quae intelligitur por agros ; et patet ordo, quia difficihus est relinquere propriam dominationem quam cognationem, et cognationem quam possessionem exteriorem : addit, propter nomen meum, id estpropter me, et amorem meum, seu propter nomen meiim dilatandum, et propter Evangeliiim, doctrinam meam prsedicandam vcl observanflarn, non propter vanitatem mundi, sicut hypocritse et philosophi, nec propter lucrum, ut ambiliosi pperantes promoveri, centnplim accipiet, in hoc tempore. Hoc centnplum spiritualium rerum est, yidelicet virtutum et consolationum internarnm, quas per experientiam cognosf. imus magisquam per doctrinam. Cum enim anima gustat odoreni paupertatis, caslitatis virorem, patientia^, ceterarnmque virtutum saporem, et in eis delectntur, nonne centiipluiTi tibi recepisse videtur? i^t si ulterius- ascendat, ut visitatiunem Sponsi recipiat, ejusque praesentia glorietur, nonne tunc recipit plus quam mihecnplum omnium qiia^ pro eo dimiserat ? Unde ait Bernardus : « Ncmo sanae mentis ampliorem esse in vitiis credat, quam in virtutinus delectationem. » Kt iterum : « An non (imnia possiilet, cui umuia cooperantur in bonum?
An non centuphim habet omnium, qiw impletur Spiritu Sancto, qui Christum habet in pectore? Nisi quod longe plus quam centuplum est visitatio Paracliti Spiritus et pra^sentia Christi. » Et iterum : « Contuplum est adoptio fihoriim, primitise Spiritiis, ddiciae caritatis, gloria conscientiae, quae est regnum Dei, quod intra nos est : » haec Bernardm. Vidcs quomodo verum est quod loi|uitur Veritas. Non fallit quin centuplum reddat in hoc seculo, et non tautum semei sed pluries et saepins, animae sibi dcvotae; adeo ut sic afficiat eam, quod non solum id quod reliquit, sed et totum mundum arbitretur ut stercora , ut Sponsum lucrificari possit. Unde Chrysostomus : « Et nos itaque si «^ustaverimus sicut oportet friictus spirituales, de reliqno nef|ue 'jestimabimus aliquid praescntia csse, velut quadam optima cbrietate fnturorum concupisccnti. i rapti. Gustemus itaque, ut a tumultu praesentium libcrati aelernis (Vuamur honis.
» Uiidc ct Jlieronymus^ : « Qui er^o propter fidem Christi, et praedicalionem Evangelii omncs affectus carnis contempseriut, atque divitias, et seculi vanitates ; isti centuplum recipient. Sensus iste est : quia qui carnalia pro Salvatore dimiserit, spiritualia recipiet, quae com|iaratione et merito sui ita erunt quasi parvo numero centenarius numerus, comparetur. » Unde etiam Augustinus : « Hoc etiamquod hic dicitur : Centuplum accipiet, exponens quodammodo Apostolusait: Quasinihil habentes etomnia possidentes. Centum enim pro ip a universitate ponitur. )) Unde et Cyrillus :« Si domum quis dimittat, recipict mansiimessupernas; si patrem,Patrem habebit coelestem ; si a germanis recesserit, in fratrem hunc recipiet Christus ; cum dimiscrit conjugem, inveniet divinam sapientiam, a qua procreabit spirituales fructus; pro matre autem. inveniet Jerusalem coelcstem, quse est mater nostra : )> haec Cyrillus. Loco etiam paucorum amicorum, recipiet miilta , secundum illud Actuum : Erant illis omnia communia. Unde in collatione abbatis Abrahde : « Manifestum est enim eum, qui aliquid secularium, vel affectuum vel bonorum, Christo suadente,contempserit, a fratribus atque consortibiis propositi sui, qui ei spirituali glutino colli^antur, centuplo gratioremetiam in hac vita recipere caritatem.
Centuplum etiam fratrum parenlumve recipiet quantitatem, quisquis patris unius vel matris, seu filiorum pro Christi nomine caritate contempta, in omnium qui Christo deserviunt, dilectionem sincerissimam transiit, pro uno scihcet tot incipi'ms habere patres fi^atrcsque, ferventiore atque praestantiore sibi afTectione conjunctos. Miiltiplicata etiam domoriim atque agrorum possessione, diiabitur quis(|uis, una domo pro Christi dilectione rejecta, innumcra monasteriorum hahitacula, tamqiiam prqpria possidcbit, in quacumque oi'bis parte veliit in suae domus jure succedens :
Tertinm pnemium subjungit, ciim &\QAi : Et mtam xternam possidebit, scilicet in futuro. Unde Augmtinus : « Quia multum amant homines \)E ^l IX COELUM. vivere in hac terra, promissaest illis vita;et quia miiliiim timont mori, promissa e>t illis (eterna. Hoc, sufficere visum est hiimana) infirmitati, ut dicerctur, habebis vitam «ternam. Amemus vitam ? eternam, et ex eo noverimus quantum pro vita cetcrna laboraredebemus, cumvideamus homines amatores praesi^nti^; vitfe tompDralis atque finiendcC, sic pro illa laborare, ut. quiindo venerit mortismetus, quidquid |)ossunt faciiint, non ut auferant, sed ut difTtMant mortem : » hfec Aiigustinus. Felix paupertas quae recipit centupluni in praesenti, et vitam ffitcrnam in fnturo, quod magna dei)et esse Cbristi paupcribus consolatio !
Unde Bernardus : « Centuplum, inquit, acciniet, et vitani aeternam possidebit. lllud in via, hoc in patria. Iilud consolatio pciesentis laboris, hoc futurae felicitatis con>^ummatio est. Sic nimirum operai'iis bujus seculi solet cibus in opere, merces in fine dari. Sic militantibus et stipendia ministrantnr pro necessitate temporis, et novissimum donativum majns erojraturpro quantitate laboris. Sic est filiis Israel donec terram promissionis intrarent, in deserto manna non defuit ; et ab Ecclesia post qutcsitum rcgni cffilestis adventum, quotidianus panis quntidie petitur in oratione, quam ipse Salvator instituit : » hffic Bernardus.
Considcra ergo bene hanc retributionem, et ? au(le,et gratias age Deo qiii te ad talcm adduxit negotiatit)nein,ut hic deuno lucreris centuplum, et nihilominus postea vitam aeternam. Et in hunc paradisum saepc ingredcre, quod consequi poteris ex studio orationis et liumililate. Quid igitur est insaniae, quod homines simpla pro centiiplis, et pro vita aelerna cunctantur relinquere? Cum itaque Sancti terrena omnia ut aurum et argentum aiijecerint, cur corum rcliquias populo caiisa quaestus ost(Midendo, cogimus-eos iila mendicare qii;c hic sprcverunt ? Unde, ubi nos latinchabemusSanctum, inGraeco habemus V/to? , quod sonat sine tcrra, quia Sancti non terrenis dcditi sunt, nec in terra, sed in coelis convcrsationem babebant. Et ideo ad podes Apostolorum aurum et argentum ponebatur ex pra^cepto eorum, ut sic doccrcnt esse contemnenda.
Imitemur ergo discipulos Domini, relinquendo divitias ac gloriam, et omnia quae fiunt mundi, quia sic praecipue ip-;i effecti sunt ma^rni. Unrle ait Chrysostomus : « Quid est quod magnos Apostolosostendit? Pecuniarum contemptus, ct gl >riae despectio, ab omnibu-^que vitae hujus nejjrotiis ereptio. Quia, si non haec habnissent, scd servi passionum essent, etsi decem millc mortuos suscitassent, non solum nulli profecissent, sed et seductores utique aestimati essent. Ita vita est quae ubique ful? :et, et spiritus attrahit j^ratiam ; signa vero, si non vigilaverimus, obsunt multotics. Haec igitur, quibus facti sunt Apostoli magni, zelomur ; et ab universis desistentes vitae huju'=i negotiis, npponamus nosmeiipsos Chr'sto, ut Apostolorum consortes eftici mereamur : » haec Chrysostomus. ORATIO Dominc Jesu Christe, da mihi, misero et indigno, quod propter te et amorem tuum, ac propter nomen tuum gb^rificandum, divitias, ac d( licias, ac pompas, et omnia quae mundi sunt, nec non et meipsum inter omnia valeam relinquere, omnibus(|ue exclusis, tibi soli adhaerere ; et f)ro modulo meo te sequi qiialicumque imitatione vivendi, ut, te rectore, te duce, laiincos otinsidias umnium inimicorum meorum visibiliun) et invisibiliumnicrearevadere, ac praemia, quae relinquentibus omnia et tc sequentibus promisisti, misericorditer obtinere.
x\men.
Notes
- 1 ↩The 'five yokes' is a reference to the parable of the wedding feast in Luke 14:19, where one of the invited guests excuses himself because he has bought five yoke of oxen.
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