De denario diurno
The Call to Perseverance
The Lord warns that spiritual standing is not static, and those who begin well may fall while the late-comers may surpass them through humility.
In turn. And because it isn't enough to leave those things behind if a person fails in their body or doesn't persevere, the Lord steps in to prevent anyone from falling away once they've started, saying: "The first will be last, and the last will be first."1 Many people move up and down from one state to a better or worse one; many who were once fervent later grow sluggish; many who were once cold suddenly catch fire. There are many who begin works of perfection well and often, ahead of others, but as they progress, they grow sluggish, cool in their love for God, become lazy in good works, and fall away from them, or they slide completely into vices and fall. Conversely, some who start late or tepidly work so fervently and well that they surpass in merit those who seemed to be ahead of them. And so, those who were first in starting become last, or nothing at all, in persevering; or those who were in a first and excellent state will end up in the last. Look at Judas, who turned from an Apostle into an apostate, and the thief on the cross, who became a confessor. See a similar example with the Jews and the Gentiles: the Jews were first by calling but became last by conversion, while the Gentiles experienced the opposite. Thus, the last become first through humility, gaining glory, while the first become last through pride, meeting final rejection.2 For many who are despised in this world will be glorified in the next, and many who are glorious in the eyes of men will be condemned in the end.
The Parable of the Vineyard
An allegorical breakdown of the parable of the householder and the laborers, defining the vineyard, the denarius, and the call to work.
The parable of the daily wage, in which there are six points to consider. Next, he confirms this teaching with a comparison, offering a parable that teaches us to avoid idleness and invites us to labor. This parable applied specifically to the disciples, because laboring continuously in the Lord’s field is a duty especially for prelates; but to make it easier to see what lies hidden in the parable, there are six things to attend to. First. Because the householder is God the Father, who is called 'man' not by the property of his substance, but by the affection of his pity; he is called 'man' because he is humane—that is, kind, gentle, and merciful toward men—and he is called 'householder' by creation and providence, for he governs all things just as a householder governs those subject to him in his own house, and every creature belongs to his household. Second, the laborers are the preachers and everyone who lives rightly; but many today are only talkers, not workers, who say things but don't do them. Third, the denarius is the eternal life promised to the Lord’s laborers. Fourth, the vineyard is, allegorically, the Church according to Gregory; morally, it is the soul according to Basil; and it is general justice according to Chrysostom. Fifth, because there are ages of the world, or stages of a person's life. Sixth, because Christ is the manager of the vineyard in his human capacity; but as God, he is the head of the household alongside the Father, because he is one with the Father. He says, therefore: "The kingdom of heaven is like a householder," which refers to the present Church or the life of the just, and "householder" means God, the creator of all things; the comparison here isn't so much between one person and another, as it is between one task and another. And the meaning is this: the task that is performed in the present Church. It can be compared to the task sometimes performed by a human householder who goes out to reveal himself and spread his goodness. As Gregory says, when he is not known, he is in secret; but when he is known, he moves from the hidden to the manifest. Therefore, he goes out more frequently the more he makes himself known. He went out, therefore, early in the morning—that is, in the first age of the world, from Adam to Noah—to hire laborers, meaning the just who serve him and manifest his name to others, into his vineyard, which is the Church militant, whose branches are the just from the first, Abel, to the last of the elect. Or, according to Chrysostom, to hire laborers. into his vineyard, that is, to acquire those who live rightly in the works of justice; and thus justice is the vineyard, and the branches are the virtues. Or, according to Jerome. By the vineyard, the soul or conscience is meant, in which we must labor to prune back the overgrown branches of fleshly desire, cast away the stones of pride, and pull up the thorns of greed. We can also see the vineyard as penance, where at different hours... workers are hired, as some are converted in childhood, others in youth, and others in old age. Therefore, the householder hires workers—not just those who speak, for the preaching of deeds is better than that of words—through his authority, through his manifestation, through his many invitations, and into his vineyard through the multiplication of good merits. Adam was first placed in paradise, but because he didn't cultivate it, he was cast out; the Jewish people, placed in a special divine worship, were cast out; and so we too have been placed there, and if we neglect it, we'll likewise be cast out. The divine warning given to those who came before should be a lesson to those who follow. Once the agreement was made with the workers, regarding the daily denarius; this agreement is a promise of eternal life in exchange for labor, and this eternal life is indeed called the denarius.
The Meaning of the Denarius
A symbolic exploration of the denarius as eternal life, marked by the King's image and given to those who labor in the day of grace.
First, regarding the name: the word 'denarius' comes from the number ten. It’s named this because it was once worth ten standard coins; this signifies the price promised for using and observing the Decalogue. That’s why this life is called a 'denarius'—because it’s given in return for keeping the Decalogue. Second, regarding its shape: the denarius is spherical and round, where no beginning or end can be found. This signifies the eternity of life and the full possession of eternity. Third, regarding the image: the King’s image is stamped upon the denarius. This signifies the soul's full conformity to God, for God's image is imprinted upon the blessed through their assimilation to God and their transformation into Him. Fourth, regarding the inscription: this signifies the full knowledge and understanding of the truth that the blessed will possess there. This is called a 'daily' denarius for three reasons: first, because a person's entire life—and indeed their entire present life—is considered as one day in which one must never stop doing good work; second, because it’s given only to those who work in the day of grace, and not in the night of sin; and third, because it will be given for the first time in the day of glory. He sent them into His vineyard, just as He sent them from the beginning to call people to faith in the Redeemer, inviting them to live justly and to do good work.
The Marketplace of the World
The world is depicted as a marketplace where souls are sold to either God or the devil, and the Lord calls the idle to work in His vineyard.
And going out, through a greater manifestation around the third hour—that is, from the time of Noah until Abraham—He saw, through His mercy, others standing idle in the marketplace, and said to them: 'You go also into my vineyard, and I will give you what is just,' promising a reward to those invited to the vineyard in this way as well. According to Chrysostom, the 'marketplace' is understood as the world, where slander, injuries, conflict, and the difficulties of various business affairs are always chaotic, and everything is for sale. In this marketplace, the souls of men are put up for sale. There are two merchants: God and the devil. Some are so blind that they sell their own soul to the devil for a cheap price: for a small pleasure in this life, like the gluttonous and the lustful; for the honors and glory of the world, like the proud and the vainglorious; or for riches and temporal goods, like the greedy and the avaricious. Let us avoid such a merchant and sell our souls to Christ, who bought us with His precious blood. Idleness is the neglect of a required work. Therefore, according to the same Chrysostom, those who sin are dead, not merely idle. Whoever serves the devil is dead; whoever doesn't do the work of God is idle. Whoever takes what belongs to another is dead; whoever doesn't give of his own is idle. You've practiced a life of mercy if you give from what is yours; you've practiced fasting if you've given to the needy what you were going to eat yourself. If you fast but give to no one, you're idle—and the same applies to other things. Those others, however, went—that is, into the vineyard of the Master of the house. He went out again, through a fuller manifestation around the sixth hour—that is, from Abraham to Moses—and around the ninth hour, that is, from Moses to Christ; and He did the same, inviting them and promising a reward. Around the eleventh hour, however—that is, in the final times, from the time of Christ until the end of the world—He went out through a clearer manifestation when Christ appeared. He found others standing there, not progressing, not humbling themselves—that is, the Gentiles—and says to them: 'Why are you standing here in a place so dangerous, so fleeting, and so foul, when you ought rather to be going? For life is short, the way is long, virtue is weak, and you have the opportunity for time, the security of a reward, and the immensity of it all day long. Yet you're idle, doing nothing for yourselves, not helping your neighbors, not resisting your enemies, and not providing for the future, when idleness has taught so much malice?' It's as if the Lord were saying to the idle: 'Why have you neglected to work for your salvation for so long?' They say to Him: 'Because no one has hired us'—that is, no prophet, no teacher has come to instruct us. He says to them, "You go too," meaning the Gentiles. ! Work in my vineyard by believing with your heart, confessing with your mouth, and laboring with your deeds; for, as Chrysostom says, whoever doesn't work in this life won't eat in the next. Indeed, this present day is a day for work, while the day that follows is a day of rest. A connecting word is used here—namely, 'and'—because the Gentiles were joined to the Jews so that one Church might be made from both.
Stages of Life and Grace
The parable is applied to the different ages of human life, urging the reader to avoid idleness regardless of their stage of life.
This parable is primarily and commonly explained according to the different ages of the world, as has already been seen above. Morally, however, it can be applied to those called to grace at different stages of life: childhood is the morning or the first hour; adolescence is the third; youth or the prime of life is the sixth; old age is the ninth; and the final, decrepit years are the eleventh. In these stages, whoever neglects to work in good deeds for the whole day—that is, for the whole of life—remains idle. Therefore, at any time and at any age, God calls people to grace and glory, because some are always being led to a good life and are rewarded by the Lord; for if it is true, repentance will never be too late. Take note of these words from someone challenging himself: You are already in the ninth hour; why, then, are you idle? Now you're in the eleventh; why, then, are you standing still? What else are you waiting for? But don't let anyone be found idle in your service at the eleventh hour. According to Isidore, there are six ages of man: the first age is infancy, which extends to seven years; the second is childhood, lasting until the fourteenth year; the third is adolescence, which continues until the twenty-eighth year; the fourth is youth, ending in the fiftieth year; the fifth is the age of the senior, that is, gravity, which is the decline of youth into old age—not yet old age, but no longer youth—an age that begins in the fiftieth year and ends in the seventieth; the sixth is old age, which is not defined by a specific number of years, but after those five ages, however much life remains is assigned to old age; senility, however, is the final part of old age, so called because it is the end of the sixth age. The seventh age is in the rest of souls until the day of judgment, and then, in the resurrection, there will be an eighth age.
The Mystery of Divine Mercy
The Lord rewards the last first, demonstrating that His mercy transcends human concepts of justice and merit.
When evening came—that is, when the work is finished and the end of this life or of this struggle arrives—consider, according to Chrysostom, that he doesn't pay the reward in the morning, but in the evening, because he only rewards with the daily denarius. The Lord calls the persevering and faithful worker—that is, the one who is the Lord's steward, namely Christ, for the Father has given all things into His hand. . . . Call the workers, not the idle, before the tribunal, and pay them their reward, namely eternal life; call them, I say, from labor to rest, from sorrow to joy, from war to peace, beginning with the last and moving to the first. The denarius is given to the last first; because, according to Augustine, although it is given to all at the same time, yet to those who... ...for one hour, or a few, they are said to receive it sooner than those who had waited for many hours and received it afterward. According to Chrysostom, justice means giving everyone what is due; but giving to the last first—that wasn't justice, but a display of mercy, provided the others are paid as well. So, according to the same author, God pays the reward to the last first and then to the first, all to show His immeasurable mercy; for mercy doesn't concern itself with order. Therefore, the Lord’s mercy, which in its gifts looks kindly upon the heart and prefers it to the work and the time, makes up for the shortcomings of that very work and time. Bernard says: “Exaggerate merits as much as you like, and extol your labors: the Lord’s mercy is better than lives; from it, surely, the losses of work and time are made up to me.” And so, by the master of the house's command, the last received a single denarius, just as the first did—that is, a single reward according to the agreement, namely... eternity, or eternal life. According to Augustine, this one denarius given to all is one eternal life, received by all, and equal for all; it is no longer for one and shorter for another, because in it no one lives less or more fully than anyone else. Yet, they will be judged by the diversity of their merits, some more, some less. Here, then, the one denarius is in itself manifold because of the differences among those who receive it; for there will be many diversities of merit there. And those who were the first to receive the denarius grumbled against the master. They said, 'These last ones—the Gentiles, or the martyrs, or those who were fervent in good works—only worked for one hour; they endured the labor for such a short time. Yet the devotion of their will shortened the span of time, through the merit of Christ’s Passion. And you’ve made them equal to us in their reward, even though we’ve borne the burden of the day and the heat.' The 'burden of the day' signifies the work of justice, while the 'heat' signifies the burning of temptations. This includes the malice of demons, the desire for temporal things, and the delights of carnal impulses. We’ve borne the burden, therefore, because we’ve followed justice and haven’t given in. It could be said that this is a grumbling. It will be an admiration of God’s goodness in the rewarding of the saints. It should be noted that there is a twofold grumbling: one of complaint, and one of admiration. The saints don't murmur as if they were complaining about the glory of others, but because they see that God rewards those who come late just as generously as those who have served Him for a long time. They are said to murmur as if they were marveling at God's liberality and mercy, because those who are last seem to gain eternal life as if for nothing and without any labor. This is why Peter could also murmur that someone else arrived at the kingdom sooner than he did. It should be understood that this reward is just regarding those who went before, because they are given the agreed-upon price; and it is merciful regarding those who followed, because they receive an equal reward for little labor. So, it isn't that the first are treated unjustly; rather, the last are dealt with mercifully. He rewards the first through justice, and the last according to His own goodness. They receive an equal reward so that it may be shown, according to the Apostle, that we aren't saved by works. Indeed, the Lord doesn't look at the quantity or amount of works or labors in rewarding, but rather at the heart and the charity; because...
The Call to Diligence
A final exhortation to avoid spiritual laziness, keep death in mind, and pray for the grace to labor faithfully until the end.
It doesn't matter how much or how long you've worked, but rather from what depth of heart. From this it also follows that true repentance, if it is genuine, neither takes away grace nor diminishes it. And even though the last may be rewarded equally with the first, you shouldn't foolishly put off your conversion or doing good until the eleventh hour and the very end of your time, so that you don't find yourself too burdened by sins and an unrepentant heart, unable to be unburdened, or find that you are held to a heavy penance for your sins. If, however, you have put off living well until the eleventh hour, don't give in to laziness then, but focus even more than before on the exercise of your soul. Hence Tullius says: 'For the elderly, physical labors should be reduced, but exercises of the soul should be increased; and so, nothing is more to be guarded against in old age than succumbing to languor and laziness.' Morally speaking, these murmurers represent certain religious who, because they have been in the monastery longer, murmur if younger ones are placed ahead of them or treated as their equals. From this, senior religious are taught not to murmur if they see younger ones following them, or even being preferred in offices and honored more. Likewise, a lesson is given here that religious should not make comparisons of themselves to others, as if they serve God more than laypeople do; for we often see that some laypeople follow the merits of certain religious, or even exceed them in merit. But he, answering one of them, said—and what he said to one, he said to all, or to one because the occasion for grumbling was one and the same for all—'Friend, I'm not doing you an injustice, because injustice has no place where there is pure grace; and therefore, if he acts and gives grace to one, he does no injustice to another.' Didn't you agree with me from the start for a denarius and for your wages? 'Take what is yours,' as if to say: 'I am ready to pay your wages; and go,' meaning, 'enter into the joy of your Lord.' . . . Don't I have the right to do what I want? As if to say: 'Yes, because the will of God can in no way be distorted,' which is why he significantly says: 'What I want.' It is lawful because God wills it; we, however, desire it because it is lawful. To show that the divine will is not only lawful but also full of kindness, He adds: 'Is your eye evil?'—that is, is your perspective evil? Is it not also unequal, because I am good, that is, abundantly sharing from the nature of my own goodness? Hence He says 'evil,' not because of fault, but because of an inequality of consideration; for that wonder proceeds from a comparison of divine justice rather than of His infinite mercy. As Gregory says: 'Foolish is the question of a man against the goodness of God.' One would indeed have to complain if He did not give what He owed; not if He gives what He owes. Hence Chrysostom says: 'No one can justly complain about what He gives, for He gives more than anyone desires.' Finally, concluding the parable, He says: 'Thus, as has been shown, the last will be first, and the first last,' so that there is no difference based on time. Often, those who come late to repentance are rewarded sooner than those who come early, because they depart from the body sooner; or, those who come late to repentance often outpace others in fervor, just as is common on a journey, so that by their speed they make up for the delay in starting; or, those who are last in their own eyes are first in the eyes of God; or, those who are last in the judgment of men are often first in the judgment of God, because God doesn't look at a person's exterior, but at the interior of the heart. Although you've heard in the parable that everyone received a single denarius, don't think that everyone called to the faith will receive eternal life. Hence, a very fearful statement is added: "Many are called from the first, the third, the sixth, and the ninth hours." They are called, that is, to faith and merit, but of all these, few are truly chosen for the reward and kingdom of blessedness. Many belong to the Church militant who won't be in the Church triumphant. In this, he shows that those who are saved are few compared to those called at every hour; for, according to Gregory, many come to faith and fill the walls of the Church, but few are led to the heavenly kingdom. We read the same about the children of Israel: many were called to the promised land, but few were chosen to enter it. And similarly regarding Gideon, who called many to battle but chose few to take with him; for the gate is wide and the way is broad that leads to destruction, and many are those who enter through it. How narrow is the gate and how constricted the way that leads to life, and how few find it! God calls us in two ways: in the present to labor, and in the future to rest. Therefore, anyone who wants the future reward shouldn't shrink from present labor, because those who faithfully work for God will happily reach that reward. They will hear the Lord saying: "Come to me, all you who labor and are burdened, and I will refresh you." And the greater the labor they endure, the greater the reward they will receive. For, as the Apostle testifies: "Each one will receive his own reward according to his labor." We all know we've been called, but do we know if we're truly chosen? We don't know. So, we ought to be all the more diligent in good works, knowing we have no excuse regarding our calling. Hence Gregory says: "There are two things we must think about carefully: first, that no one should be presumptuous about himself, because even if he has already been called to the faith, he does not know if he is worthy of the eternal kingdom; second, that no one should dare to despair of his neighbor, whom he perhaps sees lying in vices, because he is ignorant of the riches of divine mercy." We see who someone is today, but we don't know who they'll be tomorrow. Often, someone who seems to be trailing behind us ends up passing us by through the agility of their good works; tomorrow, we'll barely be able to keep up with the person we thought we were leading today. This is why Chrysostom says: "This parable was given so that those who are slow to convert might not despair." Instead, let them become more eager; for in this life, repentance is never so late that, if it comes from a perfect heart, it cannot proceed with such fervor that it earns a reward ahead of many who came before but weren't as fervent. There is no room for despair, then, and no room for excuses, since a sinner is accepted at any age and at any hour. For at whatever hour a sinner turns and groans, they will live and not die. And because the hour of one's calling is uncertain at every stage of life, everyone ought to be prepared in good works, so that just as the outcome is uncertain, the heart may be certain in its good work; otherwise, if you can do good but don't want to, you might start wanting to when you no longer have the power. We ought to live every day as if we were to die that day, so that we might wait for the rest of our time with peace of mind. Seneca says: "Every day should be ordered as if it were the final struggle that completes one's life." That person is most blessed and secure in their own possession who waits for tomorrow without anxiety. Among other evils, foolishness has this specific trait: it's always just beginning to live. What is more shameful than an old man who is only just beginning to live? Consider how beautiful it is to finish your life before you die, and then to wait securely for the rest of your time. For no one truly looks to life for tomorrow. They aren't really living; they're just putting everything off for the future—so says Seneca. Keeping the memory of death and our end in mind is a great help in overcoming the pleasure of sin. Hence the Wise Man says: In all your works, keep your end in mind, and you will never sin. And Gregory adds: Nothing is as effective for taming the appetite for carnal desires as keeping death in mind. And so Bernard says: "The most wholesome remedy is to return to the Lord." Keep death before your eyes. It also helps us a great deal—when we are sluggish and lazy—to look at Jesus and those who are zealous, if we want to stop being idle and slothful and instead want to be fervent and make progress; for we can draw many good examples from them. PRAYER: Lord Jesus Christ, supreme master of the house, You brought me into Your vineyard early in the morning when, from my youth, You mercifully called me to the faith and to Your service, and You agreed with me to labor for the penny of eternal life; but I, a wretch, have stood idle all the day of my life, and by living negligently, I have not done my duty. Lord, because You are good and merciful, make me repent at least at the eleventh hour, and produce worthy fruits of penance, so that I may deserve to find some reward, however small, with You. Amen.
Read the original Latin
vicissiM. — Et quia non sufficit prredicta relinquere, si homo corpore (leficiat, et non perseveret, ideo ne quis ti)r[)eatcumbenecoeperit, infert Dominus et dicit : Midti autcm erunt primi novissimi, et novissimi primi. Multi enim ascendunt et descendunt de stalu in statum meliorem, et pejorem ; multi, prius fervidi, postea torpent ; multi, prius frigidi, subito inardescunt ; sunt enim multi qui opera perfectionis bene et frequenter prae multis inchoant, sed torpentes in progressu, a divino amore tepescunt, et in bonis operibus segnes fiunt, et ab eis deficiunt, vel in vitia funditus labuntur et cadunt ; et e converso, aliqui tarde vel tepide inchoantes, ita fervide et bene nperantur, quod meritis prsecedunt illos, quieos prsecedere videbantur. Et sic, qui primi fuerunt inchoando, fiunt novissimi, vel nulli in perseverando ; vel qui fuerunt in primo et excellenti statu, erunt in novissimo. Yide Judam de Apostolo in apostatam versum, et latronem in cruce confessorem factum. Vide simile de JudjEis et Gentibus, quia Judaei primi fuerunt vocatione, et novissimi facti sunt conversione ; et Gentiles, e c<mverso. Sic et novissimi per humilitalem fiunt primi per gloriam ; et primi per superbiam fiuut novissimi per abj(,'ctionem finalem. Multi enim in seculo despecti in futuro suntglorificandi ; et muUi apud homines gloriosi in fine sunt damnandi.
u Pararola denarii diurni, in qua SEX consideranda. — Deinde, hanc sententiam confirmat per similitudinem, proponens parabolam, in qua docet nos fugere otium, et invitat ad laborem. Quae parabola specialiter pertinebat ad discipulos : quia continue laborare in agro Dominico pracipue periinet ad prgelatos, Ut autem facilius appareat, quid in paraliola lateat, attendenda sunt sex. — Primo. quia homo palerfamiliasest Deus Pater, qui homo dicitur, non proprietate substantiae, sed pietatis afTectu; dicitur enim homo, quia est humanus, id est benignus, mansuelus et misericors circa homines ; et dicitur paterfamilias,per creationem et providentiam, qui ita gubernat omnia, sicut paterfamilias subditos in domo sua; de cujus familia est omnis creatura. — Secundo, quia operarii sunt praedicatores et etiam omnes recte viventes; sed multi hodie tantum verbarii, non operarii sunt, qui dicunt, et non faciunt. — Tertio, quia denarius est vita «terna operariis Domini promissa. — Quarto, quia vinea allegorice est, secundum Grregorium^ Ecclesia; moraliter, anima, secundum Basilium: justitia generalis^secundumChrt/sostomum.
— Quinto, qiiia horse sunt aelates mundi, vel iTetates hominis. — Sexlo, quia procurator vineae estChrislus sccundum quod homo; in quantum autem Deus, est paterfamilias cum Patre : quia unum cum Patre.
Dicit ergo : Simile est regnum ccBlorum, id est prsesens Ecclesia vel justorum vita, homini fatrifamilias , id est Deo universag creaturae, et fit hic comparatio non tam personae adpersonam. quam negotli ad negotium. Et est seusus : negotium quod fit in Ecclesia praesenti. simihiri potest negotio quod ab h'»mine patrefamilias qumdoque fit, qui exiit [)er sui maniCestationem, et suae bonitatisdi(rusionem:uL enim dicil Gregorius, quando non cognoscitur, in secreto est; quando vero cog^noscitur, de occulto procedit ad notiliam; eo ergo frequentius exiit, quo amplius notitiam dedit. Exiit ergo primo mane, id est in prima mundi aetate, scilicet ab Adam usquc ad Noe, conducere operarios, id est justos ei servientes,nomefi suum aliis manifestantes, in vineam suam^ id est in Ecclesiam militantem, cujus palmites sunt justi a primo Abel usque ad ultimum electum. Vei, secundum Chrysostomum , conducere oper. irios iu vineam suam, id est acquirere recte vivcntes in operibus justitiae : et sic justitia est vinea, et palmites sunt virlules. Vel, secundum J3a.
si7mm, per vineam anitna sive conscientia significatur, in qua laborandum cst, ut amputemus palmites luxuriantes carnaiis concupiscentiae; projiciamus lapides supjTbiae , et exstirpemus spinas avaritiae. Per vineam etiam inteliigere possumus poenitentiam, in qua,per diversas horas. opcrariiconducuntur, dum alii in pueriiia, alii in juventute, aiii in seneciute converluntur. Ergo piterfamilias, per dominationem;ea[;ui,permanifestationem; conducere, per multiplicem mvitatiouem ; operarioSy non tantum locutores, quia melior est praedicatio facti, quam verbi ; in vineam suam^ per bonorum meritorum multiplicationem. Sic Adam primo positus est in paradiso, sed quia non coluit, est ejectus; sic [)opuius Judaicus, in speciali cultu divino positus,est ejectus; sic et nos positi sumus, etsi neglexerimus, similiter projiciemur. liuina praecedentium admonitio debet esse sequentium. Conventione autem facta, Gum operariis. ex denario diurno; ista conventio vitae aeternae pro labore promissio est,quae quidem vita aeterna dicitur denarius.
— Primo, ratione nominis, denarius enim a decem dicitur. ex eo quod olim decem nummos usuales valebat; in quo sigiiihcatur pretium pro usu et observantia Decalogi promissum; et ideo illa vita denariusdicitur, quia pro Decalogi observatioiie datur. — Secundo, ratione figurae, quia in denario est figura sphaerica et rotuiida, ubi non est invenire princi[)ium et (inem; in quo significatur vitae a^ternitas, et plena aeternitatis possessio. — Tertio, ratione imaginis, in denario enim imago rcgis est scripta; in quo animaj ad Deum notatur conformitas plena, imago enim Dei in Beatos imprimitur per assimilationemad Deum,ettransformationem in ipsum. — Quarto, ratione scripturae ; in quo notatur plena scientia et cognitio veritatis, quae ibi erit in Beatis. Et vocatur iste denarius diurnus, tum quia tota vita homini-, tota etiam vila praesens reputaturquasi unadies,in qua numquam a bono opere est clesistendum; tum quia non nisi operanti in die gratite, et non in nocte culpae redditur; tum quia in die gloriae primo dabitur. Et misit eos in vineam suam, quasi ab initio misit ad vocandum homines ad fidem Redemptoris, et invitavit ad vivendum juste, et bene operandum.
et egressus, per majorem manifestationem circa horam tertiam, scilicet a tempore Noe usque ad Abrahiiin, vidit per miserationem alios stantes in foro otiosos, et dixit illis : Ite et vos in vineam meam^ et quod justum fuerit dabo vobis; sic etiam istis ad vineam inviiatis mercedem promitteus. Secundum Chri/sostomum^ per forum mundus accipitur, in quo calumniae, injuriae , contentioues , diversorum negotiorum difficuliates semper tumulluosae, et omnia venalia suut. In isto foro, animae hominum venales exponuntur. Mercatores duo sunt : Deus et diabolus. Quidam sic caeci sunt, ut vendant propriam animam diabolo pro vili pretio , quia pro modica praesentis vitae deleclatione, ut gulosi et luxuriosi ; quidam pro honoribus et gloria mundi, ut superbi et vaue gloriosi ; quidam pro divitiis et bonis temporalibus, ut ra[>tores et avari. Talem mercatorem Cugiamus et veudamus animas nostra:3 ("Jiristo, qiij nos emit sanguine suo pretioso. Otiositas est debiti operis delectus. Unde, secundum eumdem Chrysostomum, peccaturcs mortui Funt, non otiosi.
Qui ergo diabolo servit, mortuus est; qui opus Dei non operatur, otiosus est. Qui aliena tullit, mortuus est; qui sua non dat, otiosus est. Coluisti misericurdiae vitam, si de tuis des ; jejunii, si quod manducaturus fueras dederis impotenti ; si jejunas, et si nemini das, otiosus es; et sic de aliis. llli autem ahicrunt^ scilicet in vineam patrisfamilias. Iterum autem exiit, per ampliorem manifestationem circa sextam, sciiicet ab Abraham usque ad Moysen, et circa nonnm horam, scilic(;t a Moyse usque ad Chrislum ; et fecit similiter invitando, et mercedem promittendo. Circa undecimam vero^ id est in ultimis temporibus, scilicet a tempore Christi usque ad finein mundi, exiit per clariorem manifestationem, cum Christus apparuit : et invenit alios stantes, non proficientes, non se humiiiantes, scilicet Gentiles, et dicit illis : Quid hic in loco tam periculoso, tam transitorio, tam foetido statis, cum potius ire deberitis, quia vita brevis, via lonpa, virtus dcbilis, tota die, cum habeatis teinporis opportunitatem, mercedis securitatem et immensitatera, otiosi, vobis nihil proticientes, proximis non subvenicntes, hoslibus non resistentes, et in posterum non providentes, cum multam malitiam docuit otiositas? Quasi dicat Domiims otiosis : Cur tanto tempore pro salute vestra negligitis biborare? Bicunt ei : Quia nemo nos conduxit, id est nullus Propheta, nullus doctor ad nos instruendum venit.
Dicit illis : Ite et vos, scilicet Genliles, i? ! vineam meam, mente credendo,ore confitendo, opere laborando : quia, secundum Chrysostomum, qui non operatur in hoc seculo, non manducat in futuro; imo dies iste est dies operationum, dies qui sequitur est dies feriarum. Et intcrponitur hic conjunctio coi)Ulativa, scilicet et^ quia Gentiles Judieis adjuncti sunt, ut una Ecclesia ex ambobus fieret.
Isia parabola priucipaliter et lommuniter exponitur, secundum diversas mundi aetates, ut jam visum est supra. Moraliter autem, potest exponi de vocatis ad gratiam, secundum diversas ostates hominum, et sic : in mane seu in prima hora, intelligitur pueritia; iu tertia, adolescentia; in sexta, juventus, seu virijis setas; in nona, senectus; in undecima, seuium, seu decrepita aetas. In quibus,qui in bonis operibus laborare neghgit, tota die id est tota vita, otiosus stat. Ergo quoiibet tempore, qualibet eetate, vocat Deus hnmines ad gratiam et gloriam, quia semper aliqui ad vitam bonam perducuntur, et a Domino praemiantur ; si enim vera, numquam scra erit poenitentia. Nuta hic verbum cujusdam hominis sibiipsi opponentis et dicentis . Jara es in hora nona, quid igitur otiaris? Nunc es in undecima, quid igilur stas? Quam aliam exspectas?
Sed ne in undecima homo dencgabitur servitute tua. Secun(him Isidorum, sex suub a3tates hominis : prima aetas est infantia, et protcnditur in septem annos; secun(ia est pueritia, tendens usque ad quartum deciinum annum; tertia est adolesceniia, quae prutenditur usque ad vicesimum octavum annum; quarta est juventus, finiens in quinquagesimo anno; quinta, senioris, id est gravitas, quae est declinatio juventutis in senectutem , nondum senectus, sed jam non juventus, quae aetas a quinquai-esimo anno incipiens in septuagesimo terminatur;- sexta est siMiectus, quic nullu annurum tempore determiuato finitur, sed post ijlas quinque aetates,quantumcumque vitae est, senectuti deputatur; senium autem est pars ultima senectutis, sic dicta quod sit terminus sextae aetatis. Septima vero estin quieteanimarum, usque ad diem judicii; et tunc in resurrectione erit octava aetas.
Cum sero autem factum csset, id est, cum, finito opere, finis mLudi, vel vitae hujus advenit, ubi, secuudum Chrysostomum, considera quod non mane , imo sero reddit mercedem, quia solum remunerat I)l'] DENAUIO DIIJRXO. perseverantom operarium et ridelem, dicit Duminus viiicx, id est iJeus Puler qui Domiiuis esl, procuratori suo, scilicet Cliristo, Pater euim ornnia dedit in manu ejus : . . . . Voca opcrarios, et noa otiosos, ante ti'ibuual, et redde illis mercedeni, scllicet a;ternam ; voca, iuquam, cos de laborc ad requiem,de moirore ad jucuuditatem, de bello ad pacem, mcipiens a novissimis usque ad primos. Denarius datur primo novissimis ; quia, secuudum Auijustinum, licet detur omnibus simul,illi tamen qui po. st uuam horam, vel [)aucas ipsutn recipiunt, dicuiitur prius recipere quam iJli qui post multas lioras exspecta\crant, et postea receperunt.
Et , seiundum Chrysostomuni, justitia fnit omuibus reddere ; sed novissimis primo, hoc non iuit justitia; coutrarium, sed misericordiajostensivum; dum tamen aliis reddatur. Unde, secuudum eumdcm,ut ostcndat Dcus ina3-timabilem mi>ericordiam suam, piimuiu novissimis reddit mercedem, pustea |)rimis ; uiniia" enim misericordia ordinem nun aspexit. Domini crgo misericordia, quae in suis donis pius aspicit cor, et praefcrt opcri, ct tempori, supplet in nubis damna ipsius opcris ettempuris. \]ade Bernardus : «Exaggera quantum vis merita, et extoUe sudores : Uelior est misericordla Domini super vitas ; ex ea sane operis et temporis damna mihi lesarcio. » Et sic ex pra}cepto patrisfamilias acceperuut novissimi, et simiUter primi siugulos denurios , id est siugula pra^mia juxta convenlionem, sciiicct a? tcrnitatem, seu vitam a^teruain. Secundum Augustinum, isie unus denarias, qui omnibus datur, est uua vita aiierna, quae ab omnibus percipictur, quae aequalis crit omuibus ; nulli longior, nulii brevior, quia in eo non vivit uuus alio minus, seu prolixius; meritorum tamen diversitate iuJgebunt, alii majus, ulii minus. llic crgo denarius unus est in si;, multiplex prupter diifcrentiam accipicntium ; quia ibi erunt multa^ diversitates meritorum.
Et accipieutes primi denarium murmurabant adversus patr. mfamiUas, dicentes : lli novissimi, scilicct Gentiles, vel martyres, vcl in bonis fcrveutes, una hora fecerunt, quia modico tcmpure labores sustiuuiTuut, dcvotio enim voluntatis tcmporis spatiumbreviavit, cum mcrito Passionis Glirisli ; et pares illos nobis fecisti, scilicet in praeinio, qui portaoimus powhis dtei et sestus. Fondus diei siguificat opus justitiae ; aestiis vcro, calorcm tentatiunum, (juas coutl. mt mali^uitas dicmonuin, cupidilas temporaliuai, delcitationes motuiim carnalium. Portavimus ergo pondus, quia jiistitiam secvavimus, et uon succubuiinus. Potest dici , quod ista niurmur. itio erit admiratio dc laiita Dei bonitate in Saiictorum remuneratione. Ubi nolandum quod duplcx cst murmur, siilicct : conquestiouis, et admirationis.
Nunc vero Sancti uun murmurant tamquam de aliorum gloria conquerentes, sed quia vident quud Deus tam copiose rcmunerat tarde venientes, quam sibi longo tempore servientes. Quasi murmurare dicuntur, Dei super huc liberalitatem et misericordiam admiraules, quiailli novis^imi, quasi pro nihilo et siiie labore, viiam aetcruam videntur acquirere. Unde et Peirus murmurarc potuit, quod iatro citius ipso ad regnum pervenit. Ubi sciendum, quod ista retributio justa cst, quautum ad prsecedeutes, quia datur eis prctium conventum ; ct misericordia quautum ad sequcntes, quia pro modico labore aequalem prioribus accipiunt mcrcedcm. Non igi ur iujuste agitur cum primis; sed miscriconlitcr dispcnsatur cum ultiiuis. Muncrat cniiii primos pcr justitiam, extremos secundum sui bonitatem. Et aequale acci[)iunt praemium ; ut ostendatur, secunduui Apostolum, quod non cx operibus salvati sumus. Itique non quotitatem nec quautitatcm operum vel laborum, sed potius cor ct caritatem attcndit Doiniuus iu remuncrando; quia uon con.
-idcrat quantum, vei quamdiu, operatus fucris, sed cx quauto. lliuc etiain codigitur quod scra poeniicntia, si iuerit vera, nec toiht gratiam, ncc diminuit. Et licet postremi aequaliter remiinerentur cum primis, non tamen stulte differas converti, vel bene operari, usque ad undecimam horam et ultimum ternporis,' netunc nimis oneratiis peccatis, iiabens cor impoenitens, exonerari non pussis, vel si poenitens ad multam pro peccatis satisfactionem tenearis. Si tamen usque ad undecimam distulisti bene vivere; nec tunc desidiae, sed magis quam prius exercitationi animae intende. Unde Tullius : « Senibus labores corporis minuendi, exercitationes anims augendai videntur; et ita nihil magis cavendum est senectuti, quam ne languori desidiaeque succumbat. » Moraliter, isti muimurantes figuram tenent quorumdam cJaustralium, qui eo quod diutius fuerunt in claustro murmurant,si eis praeponantur juniores, vel parificentur. Unde doceutur hic seniores claustrales non debere murmurare, si videant aliquos juniores eis sequari, vel etiam in officiis prseferri, et plus honorari. Item, dalur hic documentum quod religiosi non debent facere comparationes sui ad alios, quasi ipsi plus serviant Deo quam seculares ; quia sajpe videmus quod quidam secularium sequantur meritis quorumdam religiosoruin,veI etiam, eos excedunt per meritum.
At Ule respoHdens uni eorumdixit^ quod autem uni dixit, omnibus dixit; vel uni, quia una et aequalis erat omnibus occasio murmurandi : Amice, non facio tibi injuriam, quia injuria non habet locum ubi est mera gratia ; et ideo si facit et datgratiam uni, non facit injuriam aiteri. Nonne ex denario, et pro mercede , convenisti mecum a principio? Tolle quod tuum es^,quasi diceret : Paratus sum tibi reddere mercedem tuam ; et vade, id est : in~ tra in gaudium Domini tui . . . . An non licet mihi quod volo facere? Quasi diceret : Sic, quia voluntas Dei nullo modo distorta esse potest, unde signanter dicit : Quod volo.
Quia enim Deus vult, ideo licituni ; nos quia licitum, ideo volumus. Et ut non solum licita , sed ctiam beuignitate plena ostendatur voluntas divina, addit : An oculus tuus, id est considerati') tusi, nequa? nest et inaequalis, quia ego bonus sum, scilicet ex natura bonitatis meae abundanter communicans? Unde dicit : nequam, non propter culpam, sed propter considerationis insequalitatem ; quia illa admiratio procedit ex comparatione divinae justitiae magis quam ejus misericordiae infinitae. Ubi Gregorius : « Stulta est quaestio hominis, contra Dei bonitatem. Conquerendum quidem esset, si non daret quod deberet; non si dat quod debet. » Unde et Chrysostomus : « De ejus dato nemo juste murmurat, qui aniplius dat quani homo desiderat. » Ultimo concludens parabolam, dicit : Sic, scilicet, ut ostensum est, erunt novissimi primi, et primi novissimi ; ut nulla sit differentia, temporis causa.
Saepe enim illi, qui ad poenitentiam tarde veniunt, citius remunerantur quam illi, qui tempestive veniunt, quia citius de corpore exeunt; vel, saepe illi qui tarde ad poenitentiani veniunt, tempore praecedunt alios in fervore, sicut in itinere consuevit, ut quitardius exierunt, velocitatemoram compensent ; vel, illi qui sunt novissimi in oculis suis sunt primi in oculis Dei ; vel, illi qui novissimi judicio hominum sunt, saepe sunt primi judicio Dei, quia Deus non considerat exteriora hominis, sed interiora cordis. Quamvis autem audieris in parabola omnes accepisse singulos denarios; non tamen putes omnes ad fidem vocatos vitam aeternam accepturos.
Unde additur sententia valde metuenda : Multi enim de primis, de tertiis, sextis, nonis. et novissimis sunt vocati, scilicet ad fidem et meritum ; sed de his omnibus pauci vero sunt electi, ad beatitudinis praemium et regnum. Multi sunt de Ecclesia militante, qui non erunt in Ecclesia triumphante. In quo paucos ostendit esse eos qui salvantur, ad comparationem eorum qui per singulas horas vocantur, quia, secundum Gregorium, ad fidem plures veniunt, plures Ecclesiae parietes impient; sed ad cceleste regnum pauci pcrducuiitiir. lloc liouratur de filiis Israel, quorutn nuilti ad teiTam promissionis fiierunt vocati ; sed pauci ;id iiitrandum fueruut electi. Et similiter de Gedeone, qui plures ad bellaudum vocavit, sed paucos elegit quos secum duxit; quia lata porta, et spatiosa via est, quso ducit ad perditionem, et multi sunt qui intrant per eam. Quam angusta porta, et arcta via est, qude ducit ad vitam, et pauci sunt qui inveniunt eam ! Dupliciter autem vocat nos Deus : in prae^enti ad laborem, in futuro ad requiem.
Unde necesse est ut quicumque futuram remunerationem desiderat, prassentem non refugiat laborem ; quiailli, qui pro Deo fideliter suscipiunt laborem, feliciter pervenient ad remunerationem. quando audient Dominum dicentem : Venite ad me omnes qui laboratis et onerati estis, et ego reficiam vos. Et tanto majorem remunerationem acci[)ient, qnanto majorem laborem sustinent. quia, teste Apostolo : Unusquisque propriam mercedem, secundum laborem suum, accipiet. Omnesergo, quiavocati sumus, novimus; utrum vero electi, adhuc i? :noramus. Et ideo tanto sollicitiores esse debemus inbono opere, quanto inexcusabiles nos esse scimus de vocationc. Unde Gregorius : « Duo ergo sunt, quae sollicite pensare debemus : primum est, ut de se quisque minime praesumat, quia etsi jam ad fidem vocatus sit, utrum perenni regno dignus sit, nescit; secundum vero est, ut unusquisque proximum, quem jacere fortasse in vitiis conspicit, de« sperare non audeat, quia divinae misericordiaedivitias ignorat.
Quidenim sit hodie, aspicimus; sed quid cras futurus sit unusquisque, nescimus. Plerumque, et qui post nos venire cernitur, per agilitatem boni operis nos antecedit ; et vix eum cras sequemur, quem hodie praeire videbamur. )) Unde et Chrysostomus : « Haec parabola posita est, ut qui tarde convertuntur non desperent. sed avidiores fiant; quoniam iu hac vita non est ita sera poenitentia, quin si cordc pcrfecto fiat, possit tanto fervorc procedere, ut mereatur multis prioribus non sic fervcntibus in praemio antcfcrri : » haic Chrysostomus. Nullus ergo despcrationi, nulluslocus rcslat cxcusationi, siquidcm ih omni a^tate ot in onmi hora pcccator suscipitur : Peccator enim quacumque hora conversus fuerit et ingemuerit, vita vivet, et non morietur. Et, quia incerlaest in omnibus astatibus, cuilibet hora vocationis suae, paratus unusquisquc debct esse in bona operatione, ut sicut incertus cst exitus, sic certus sit in bono operc animus; nc forte si quando potest, non vult bonum operari, tunc incipiat vellc quando non crit posse. Debemus crgo omni die sic vivcrc, tamquamilla dic morituri simus ; ut sicresiduumtemporis nostri possimus exspectare securi, Unde ait Seneca : a Sic ordinandus est dies omnis, tamquam cogat agonem atquc expleat vitam. Illc bcatissimus et securus sui posscssor est, qui crastinum sine sollicitudine exspectat.
Intcr cctera mala, hoc habet stultitia proprium, quod scmper incipit vivere. Quid cst turpius, quam scnex vivere incipiens? Considera quam pulchra res sit consummare vitam ante mortem, deinde cxspectare sccure reliquam sui tcmporis partem. Nullus enim vitam in crastinum spcctat. Non cnim vivunt, sed victuii omnia diffcrunt : » haec Seneca. Multumquippc juvat ad vincendam delectationem peccati, recordatio mortis ctfinis nostri. Undc Sapiens : In omnibus operibus tuis memorare novissima tua, et in xternum non peccabis. Unde et Gregorius : « Nil tantum ad domandum desideriorum carnalium appetitum valet, quantum ut unusquisque mortem penset.
» Unde etiam Bernardus : « Salubcrrimum est remedium redeundi adDominum. habere praeoculis moitem. » Multum etiam juvat nos desides et pigros, Jesum et studiosos aspicere, si volumus non desidcsfieri et pigritari, sed fervcre potius et proficcrc ; inde cnim excmpla et bona multa poterimus reportare. ORATIO Domine Jesu Christe, summe paterfamilias, tu me primo mane in vineam tuam conduxisti, dum me a juventute mea ad fidem et tuum servitium misericorditer vocasti, et ad laborandum pro denario vitae seternae mecum convenisti ; sed ego, miser, tota die vitae meee otiosus steti, et negligenter vivendo debitum meum non feci. Dumine, quia bonus es et misericors, fac me saltem in undecima tiora resipiscere, et dignos fructus poenitentiae facere, ut apud te mercedem quantulamcumque merear invenire. Amen.
Notes
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