De villico iniqidtatis
The Steward of Iniquity
The parable of the unjust steward is introduced as a warning to all who manage God's gifts to prepare for the final account.
The estate entrusted to us. Then he sets out the Lord. He presents the parable, based on an actual event, about the steward of iniquity who was defamed to his master for squandering his goods; because he had uselessly consumed them on illicit and superfluous things, not fearing to offend his master. This parable, like the one mentioned before, was directed specifically to the disciples, because the office of stewardship and the danger of having to render an account apply most of all to those in authority. A steward is properly the manager and guardian of an estate; but here it is taken to mean an administrator—that is, a caretaker and dispenser—who manages the entire substance of a house. A manager designates a dispenser of money, crops, and everything that a master possesses. Fearing that he would be removed from his office and left in need, he secretly showed mercy to his master’s debtors, so that when he was removed, they would receive him into their homes, mindful of his kindness. For this reason he said to his disciples: 'There was a certain rich man who had a steward'; and later, at the end, he applies the parable to his own purpose, saying: 'And I say to you.' Similarly, the 'certain rich man'—that is, God himself, who became human for our sake, rich because glory and wealth are in his house—had a steward, that is, an administrator to whom he entrusted goods to be managed. The steward of this Lord—that is, of Christ—is threefold: the prelate in spiritual matters, the earthly ruler in temporal matters, and every Christian in both. For everyone is a steward of God entrusted with a threefold estate to govern, and they must prudently manage the fruits of each. The first estate is this world, whose fruits are temporal goods; everyone must guard these so that the wicked don't seize them, and so that they may distribute what has been entrusted to them to the servants of their Lord. The second estate is one's own body, which must be guarded so that death doesn't enter the soul through the gates of the senses; the goods of the body itself—such as health, strength, and so on—must also be managed for the service and honor of God. The third estate is the soul, which must be guarded against wicked thoughts, and all its virtues must be directed toward the knowledge, honor, and love of God. This triple steward mentioned above has been accused before Him—that is, before God, from whom nothing is hidden—as if he had squandered His goods through misuse, specifically by spending temporal things on illicit and unnecessary pursuits. He gives his body over to sinful desires and fills his soul with unclean thoughts. It is well said, 'His goods,' because while our goods belong to God by right of ownership, they are ours to use. This defamation or accusation happens through the remorse of conscience, through the evidence of our works, or through the angels who minister to us. And all our works bear witness to God. He has called him—through interior inspirations, exterior preaching, evident blessings, and manifold scourges—and by striking fear of eternal damnation, He confronts and warns him before death: 'What is this I hear about you, you steward of my goods?' 'Give an account of your stewardship,' and while you live, consider how you ought to act; for you must render an account, either in this life or after death. For now—that is, from the moment of your death—you will no longer be able to act as a steward, nor will you be able to do any good. For then no one will be able to satisfy God regarding their possessions through almsgiving, nor regarding their body through fasting, nor regarding their soul through prayers. Christ speaks these chilling words to the sinner—words of such great anguish and anxiety that, if they were to ring in our ears constantly, we would never sin. The first is a word of stern rebuke, when it is said: 'What is this I hear about you, you who have been so enriched with the gifts of grace, so anticipated by blessings, yet are a squanderer of the goods I entrusted to you?' What is this I hear? A cry rising from the earth, such horrible crimes, such ancient vices; you who have squandered such great goods, who have wasted your time, defiled your body, and let your soul grow old in sin. The second word is one of anxious fear, when it is added: 'Give an account of your stewardship.' Oh, strict word! Oh, anxious word! Oh, hard word of strict judgment, to be faced when it is demanded. We will have to give an account of our hidden things. Of our idle thoughts, our idle words, and our own deeds! Then the heavenly books will be opened; then the book of conscience will be opened, in which memory will read whatever a person has thought, said, and done; then everything will be examined, and then our whole life will be laid bare. The third word is one of bitter sorrow, when it is added: 'You can no longer be a steward.' In the future, there will be no stewardship for anyone, so they can no longer do either good or evil. Great, therefore, is the sorrow of the soul when, as the hour of death approaches, it hears it said to itself that it can no longer be a steward. I believe it would give the whole world. He wishes he could be granted just one hour to finish his work. He wants to do something good, but it isn't granted to him, because that time is for giving an account, not for exercising stewardship. Let us therefore hear these three words of the severe Judge, and let us appease Him before the judgment, so that we don't perish eternally.
The Prudence of the Steward
The steward's worldly prudence in securing his future serves as a challenging example for the children of light to be equally diligent in spiritual matters.
The steward, however, trembling at his calling in the face of death or judgment and the need to render an account, says to himself—he speaks to himself, for he finds no friend with whom he can take counsel: "What shall I do, because the Lord is taking the stewardship away from me?"—that is, the custody of all the aforementioned estates. That is, of all things, both of body and soul; and this will happen at death. For it often happens that such people are led by the fear of death to repentance and to thinking about the life to come. Thus, the sinner ought always to think, according to Job: "What shall I do when God rises up to judge?" And when He asks, "What shall I answer Him?" He doesn't say, "What shall I say?" but, "What shall I do?" because before the strict Judge, persuasive words don't excuse us, but meritorious deeds do. "To dig," through penance, I am not able—that is, by my own labor and penance I cannot make satisfaction for my sins and come to the blessed life; "to beg," through prayer, I am ashamed, because it ought to be a source of shame for the rich of this world to ask for spiritual favors and not repay them in temporal things. In the other life, however, the soul cannot perform works by which it might be helped toward glory. Chrysostom says: "The present life is for practicing the commandments; the future life is for their reward." If you haven't done any work here, you're hoping for the future in vain. Furthermore, you can't obtain these goods by begging them from others, because they won't be given to you. A sign of this is the foolish virgins, who were turned away when they asked the wise for oil; nor did the rich man, begging for a drop of water, deserve to receive it. I know what I'll do: before I'm removed from my stewardship by the sentence of death, I'll release the debts of my master's debtors and distribute his resources to them, so that when I'm removed from my stewardship—that is, by death—they may receive me into their homes. This means I'll receive their merits and prayers in the blessed life, so I won't be forced to dig or beg in vain. And I say 'homes' in the plural because of the variety of rewards, for there are many mansions there. No one can enter these homes except through the door of mercy, whether spiritual or physical. As a sign of this, Solomon made two doors of olive wood at the entrance to the Holy of Holies, for oil signifies mercy. Note that the heavenly mansions belong to the poor, because they were given to them; for the kingdom of heaven belongs to the poor in spirit. So if the rich want to have that, they must buy it from the poor. The rich have homes on earth, the poor in heaven; therefore, let the rich gladly receive the poor into their homes on earth, so that they may be received by the poor in heaven. As Augustine says: "Offer the earth, and receive heaven." The fruit of the triple stewardship. Entrusted to us. And. It should be noted that, as mentioned above, three estates have been entrusted to man—the world, the body, and the soul—and he must dispense the fruits of these for the honor of God. For the body must be given over to fasting, vigils, and other labors undertaken for God; then health, strength, and beauty—which are goods of the body—will be best dispensed. If, however, he cannot sustain bodily labors, saying with the steward, "I am not strong enough to dig," he should at least dispense the goods of the soul—which are love, knowledge, and memory—by praying, meditating on the Law of the Lord, and loving even all his enemies, so that through his prayers he may be compensated for what he could not accomplish through labor. And if he is ashamed to pray again, because he does not know how, saying just as this steward said, "I am ashamed to beg" (for whoever prays is begging, because he is asking for a favor), then surely nothing remains but that he provide for himself from the goods of the earth—the estates of the Lord—by distributing alms from temporal goods, so that such a distribution may excuse every defect of body and soul. . Fasting, which distributes the goods of the body, and prayer, which distributes the goods of the soul, and almsgiving, which distributes the goods of the world, are the works through which eternal life is obtained. He called each of them—the master's debtors—separately, because religious people and the poor, however righteous they may be, are debtors to God. He showed them mercy regarding the temporal goods entrusted to them for distribution, providing them with the oil and wheat they needed. The point of this parable is that just as he gave oil and wheat from the master's stores, we too should give to the poor from the goods God has entrusted to us—the oil of interior compassion and the wheat of exterior support—because we aren't the owners of these goods, but merely their stewards. In the fact that he gave more of the oil than of the wheat, it is signified that we ought to sympathize more in our affection than we are able to provide in effect. The master of the steward—not the Lord of all—praised the dishonest steward for acting prudently. He didn't praise him for acting fraudulently against him, but for looking out for himself with worldly prudence, even though his actions were neither good nor meritorious. He didn't praise the fraud, but the prudence and ingenuity the steward used to look out for his own future; for prudence is simply a form of foresight regarding one's own future. In the same way, the wealthy of this world aren't praised for illicit deception, but for prudently distributing their goods through pious works, so that they might provide for their own future just as the dishonest steward did; for as Ambrose says, mercy alone is the companion of the dead. To this, it seems that not only the steward's master but the Lord of all also gives applause, adding the reason why He gave this parable: "For," He says, "the children of this world and of darkness—that is, people intent on temporal things and lovers of the world—are more prudent in their own carnal generation, that is, in the secular affairs for which they seem to have been born, than the children of light." As if to say: They are more cunning and fervent in conducting carnal and temporal business than the children of light and eternal life—that is, people dedicated to spiritual things and lovers of heavenly things—are in conducting spiritual business; those are more prudent in evil than these are in good. For there are scarcely any to be found who have as much prudence and care in acquiring eternal and lasting goods as those people have in acquiring temporal and fleeting goods. They stay awake day and night and are anxious for these things. They labor and never cease to heap up such riches for all the world to see. It is just as an owl and a cat see more clearly at night than a human does. Not to read letters, but to catch mice; so the children of this world see more sharply than the children of light, not to know the Law of God, but to acquire the goods of the world. Let the children of light hear these things and be ashamed to be outdone by the children of darkness—that is, of this world. These things were written so that by hearing them, they might become more prudent, not so that they might imitate the steward of iniquity and commit fraud or injustice in anything. Bede says of this: "Let the wise of this world listen, so that they may be able to abandon their foolish wisdom and learn the foolishness of God—for divine equity has judged how much their wisdom is worth, noting that they are not truly wise, but only wise in their own generation." This aligns with what is said elsewhere: "Woe to those who are wise in their own eyes, and prudent in their own sight!" By calling those who love eternal life the 'children of light,' he argues that those who are wise in doing evil but do not know how to do good are nothing other than 'children of darkness.' The children of light and the children of this world are named in the same way as the 'children of the kingdom' and the 'children of perdition,' for everyone is named after the works they do—so says Bede. But, alas! As Jerome says: "We are most fervent in earthly things, but most cold in heavenly ones. We show the greatest eagerness for small matters, but we grow sluggish toward greater ones. We pursue things that will soon come to an end, but we neglect things without end—namely, heavenly riches and immortal honors—with a certain lazy indifference."—so says Jerome.
Threefold Wisdom and Stewardship
A classification of wisdom into harmful, superfluous, and necessary types, with signs to distinguish the children of the world from the children of light.
It's important to note that there is a threefold wisdom. The first is harmful and carnal: the greedy have it in acquiring wealth, the proud in acquiring honors, and the lustful in acquiring pleasures. James says of this: This wisdom doesn't descend from above, but is earthly regarding the greedy, animal regarding the lustful, and diabolical regarding the proud. Regarding this wisdom, it's true that the children of this world are more prudent than the children of light, for the children of light despise and flee from it. The second wisdom is superfluous, which concerns things not pertaining to salvation. This wisdom is worldly and secular, whether it be philosophical and physical, or the knowledge of laws and decretals, which are called superfluous for the very reason that salvation can exist without them. Regarding this wisdom, too, the children of this world are often more prudent than the children of light, because spiritual men care little for such sciences. The third wisdom is necessary, which concerns things that lead to salvation; and this is divine wisdom, which consists in the true knowledge of God and of the good. When it comes to this wisdom, the children of light are more prudent than the children of this world; in fact, in divine matters, the children of this world appear to be fools, while the children of light are truly wise and far-sighted. It isn't always obvious who the children of this world are, but you can still make a reasonable guess. One sign is that a child generally shares the inclinations and habits of their father; therefore, when a person is entirely worldly and focused on the business of the world, it's a sign that they belong to the children of this world. A second sign is that a child takes up the weapons of their father; so, a person who takes up the weapons of the world—pride, greed, gluttony, and lust—appears to belong to the generation of the world. The children of light are likewise known by two signs. The first is when a person bears the visitation of God with full devotion—whether they are visited by trials or in any other way—and when they don't allow anything in their heart that is contrary to God; this is a sign that they are a child of God. The second sign is that young birds generally eat the food their parents are used to, and they take the greatest delight in it; so, when a person gladly tastes heavenly things—which were the food of Christ—and finds such things flavorful, and is constantly concerned with how to fulfill the divine will, that person is truly a child of God.
Mammon and Eternal Tabernacles
The proper use of temporal wealth as a means to secure eternal friendships and favor through acts of mercy.
Then, as if from a lesser example, the Lord draws a conclusion to his point: "And I tell you: make friends for yourselves—that is, for your own benefit—from the mammon of iniquity, that is, from temporal wealth; but not in the way the steward of iniquity did, not by defrauding others, but by giving away your own. So that when you fail in your own merits and in this present life, they may receive you into eternal tabernacles—that is, through their merits and intercessions, they may obtain from God that you be finally received into the blessed life." Sighing for these tabernacles, the Prophet says: "How lovely are your tabernacles!" It is as if the Lord were saying: If someone who plans for the future with deceit and fraud is praised, how much more worthy of praise will you be if you provide for yourselves without deceit and in a lawful way. Gregory says: "If we acquire eternal tabernacles through the friendships of the needy, we ought to consider that we are offering gifts to patrons rather than generously giving goods to the poor." "Mammon," in the Syriac tongue, means riches; and "Mammon," or "Mammonis," is also the name for Satan, who seduces through wealth. It must be noted that wealth is not called the "mammon of iniquity" here because it is inherently wicked or acquired through evil; for the Lord does not command that alms be given from such things, since a good use never justifies what is ill-gotten. Therefore, such things must be returned, not given as alms. However, alms can be given from wealth that was acquired through an iniquitous affection or act—such as wealth acquired through prostitution, pimping, working on feast days, or similar things. If, however, the wealth was not acquired through evil, it is still called the "mammon of iniquity" for several other reasons. First, because they aren't true riches, nor do they keep what they promise; they are false, because they deceive and mislead. They promise security but give fear; they promise satisfaction but give hunger; they promise stability but give sudden downfall. Second, because the wicked trust in them and place their faith and hope in them. Third, because the wicked Mammon rules over them, tempting people with greed so they serve avarice—which is the worship of idols—and often making people wicked so they always crave more. Fourth, they are the source of many evils; for the sake of wealth, many wicked things are committed and money is spent on many illicit and unnecessary things. Fifth, for the most part, they are acquired unjustly; among many predecessors, you'll find someone who unjustly usurped what belonged to others, which is why the common saying goes: 'Every rich person is either wicked or the heir of someone wicked.' Sixth, they are called the Mammon of iniquity—that is, of inequality—because they are possessed unequally; for one person has more than enough, another has just enough, another is in extreme need, and another is in total poverty. Seventh, because they are held onto unjustly; for what is there beyond the necessities of life? When money is held onto and not given to the needs of one's neighbor, it is money of iniquity—that is, against fairness; for in it we don't observe the fairness we owe to our neighbor, whom we are commanded to love as ourselves. The poor will welcome us into their heavenly homes if we have welcomed them into our earthly ones. Hence Augustine says: "God gave all his goods to two kinds of people: earthly goods to the rich, and heavenly goods to the poor." But God, wanting to save both, ordained that here the rich should receive the poor into their inheritance, and the poor should place them into their own. And so, each is placed by the other. And even if not all the poor can receive us into heavenly homes, we still receive grace from the angels and the saints because we give to them, for by giving to the poor we earn the favor of the angels and the rest of the saints. Although it is good to choose the good poor and prefer them to others when giving alms, whoever gives to a needy sinner—not because he is a sinner, but because he is a human being—is not feeding the sinner, but the just person, since he does not love the fault, but the nature. However, whoever is about to accept alms should consider well whether he is in need; otherwise, he should not accept them, lest he commit robbery. As Jerome says: "Monk, if you are in need and accept, you are giving rather than receiving; but if you are not in need and you accept, you are stealing." Furthermore, a monk is not in need if he has what is sufficient for his nature. The Apostle explains this sufficiency with a clear definition: "Having food and clothing, we are content with these." Hence, in the conference of Abbot Abraham: "Know that you suffer no small harm from this, because while you are of sound body and robust health," you are sustained by the alms of others, which by right belong only to the weak." Let us therefore persist in works of mercy, because we gain many good things for ourselves through them, both in this life and in death. As Jerome says: "I don't recall having read of anyone dying badly who willingly practiced works of mercy; for he has many intercessors, and it is impossible that the prayers of many should not be heard." Hence also Pope Leo says: "Whatever is spent on the food of the poor, or on the care of the weak," or on the ransoming of captives, and on any work of mercy, is not diminished, but increased." Nothing that a faithful generosity has given away can ever perish before God, for while it gives to each person, it stores it up for itself as a reward: "Blessed are the merciful, for God will have mercy on them." "There will be no memory of sins where the witness of mercy is present," says Pope Leo. A religious person, however, who doesn't have the means to give material alms, can still do so from the heart. They can perform alms that are very pleasing to God by having the will to do so, by forgiving injuries done to them by their neighbor, or by sympathizing with the adversity of others with their whole heart.
Faithfulness in Small Things
The final exhortation emphasizes that faithfulness in managing temporal goods is the prerequisite for being entrusted with spiritual riches, concluding with a prayer.
Therefore, monk, cleric, or layperson, while you live, think about how you ought to work, so that you may know and have something to answer in that judgment where you will hear: 'Give an account of your stewardship.' For we are stewards, not true owners, of the temporal and spiritual things entrusted to us for the necessary use of our neighbors. And if we don't distribute them to our neighbors, we are holding onto things that aren't ours. We do not distribute them to our neighbors; we keep them for ourselves. Hence Chrysostom says: 'A certain erroneous opinion, born in mortals, increases crimes and diminishes good.' And it is truly an opinion that whatever we possess in the use of life, we possess as owners. And therefore we opportunistically grasp them as if they were our own primary goods. But the truth is the opposite. We aren't placed in this life as masters of our own home, but as guests and travelers; we're led where we don't want to go, and where we don't expect, and the person who is rich today soon becomes a beggar. Therefore, whoever you are, know that you are a steward of what belongs to others, and of a fleeting and brief use. The rights granted to you are limited. Cast off the pride of the soul, then, and take on the humility and modesty that befit a steward—as Chrysostom says. Pay attention to what else will be said to you: 'You will no longer be able to steward and work.' Hence the same Chrysostom cries out: 'God calls out such things to us daily through their effects, showing us one person healthy at noon who is dead before evening, and another dying while at a meal; and in many ways we depart from this stewardship.' But the faithful steward, who trusts in his own stewardship, desires with Paul, who says: 'I desire to be dissolved and to be with Christ'; but he whose desires are worldly is anxious at his departure—so says Chrysostom. Consider also that then you won't be able to dig, and to beg will be a source of shame. Hence Bede says: 'Once the stewardship is taken away, we cannot dig, because once this life is finished—the only time in which it is permitted to work—it is by no means possible to seek the fruit of good conduct with the spade of devout compunction.' Begging is a source of shame—specifically that worst kind of begging the foolish virgins are said to have resorted to, and which Solomon describes: 'Because of the cold, the sluggard will not plow; he will beg in the summer, and it shall not be given to him.' So says Bede. But as Bede also says: 'If those who give alms from unrighteous wealth make friends for themselves, by whom they may be received into eternal dwellings, how much more should those who dispense spiritual feasts, who give their fellow servants their food in due time, be lifted up with the hope of the highest reward!' After the Lord first speaks about managing material wealth, He adds a teaching on managing spiritual wealth, saying: "Whoever is faithful in a very little thing, and in the management of lesser things—that is, temporal goods—is also faithful in a greater thing, that is, in the management of greater things, namely, spiritual goods." And anyone who is dishonest in a small matter—that is, in carnal things—so that they don't use them well for the needs of their neighbors, is also dishonest in a greater matter, that is, in spiritual things, by failing to share them for the common good. It is as if to say: whoever has managed temporal goods, which are the smallest things, well through almsgiving and other such uses, is worthy to be entrusted with the management of spiritual things, which are greater, because faithfulness in the first management is proof of faithfulness in the second. If someone hasn't managed temporal goods well, but has wasted them on illicit things or held onto them wrongly, they are unworthy to be entrusted with the management of greater things, namely, spiritual ones, because unfaithfulness in the first is proof of unfaithfulness in the second. Here you have proof that a greedy person isn't a good preacher or prelate. Hence He adds: "If, therefore, you haven't been faithful in handling dishonest wealth—that is, in temporal goods and riches, which are more 'good' in appearance than in truth—who will trust you with what is true, that is, with spiritual goods, which are the true goods, or entrust them to you to manage?" It is as if to say: no wise person would. From this you have an example of a certain bishop who entrusted four cheeses to his nephew to look after, and because he guarded them poorly, he refused to entrust the care of souls to him. And if you haven't been faithful with what belongs to another—just as you are with temporal things, which are foreign to us because they exist outside of us—then what is your own, namely spiritual goods, which belong to those who possess them... Who would entrust them to you to manage? It's as if to say: no wise person would do that. For whoever isn't faithful in managing the goods of fortune and physical wealth—which, compared to spiritual things, are false riches and foreign to us... ...because they are outside our nature: for we brought nothing into this world, and we take nothing out of it, and they can be taken from us even against our will; no one should entrust or give to him the management of the goods of grace and spiritual wealth—which are true riches and are ours, because they are properly appointed for man, for we were born to possess them, and they cannot be taken from us against our will—because he would be unfaithful even in these. Hence Ambrose says: "Riches are foreign to us, because they are outside our nature." They are neither born with us, nor do they pass away with us. Therefore, things we cannot take with us are not truly ours. Virtue alone is the companion of the dead; only mercy follows us. As Augustine says: "A person can lose temporal goods against their will, but they never lose eternal goods unless they choose to." According to Bede, someone is faithful in the least when they have a heart of compassion and perform works of mercy by giving alms and showing love to their neighbors; they are faithful in the greater when they cling entirely to the Creator and desire to become one spirit with Him. But if someone doesn't love the brother they can see, and doesn't have mercy on the needy, how will they love God whom they cannot see? And how will they offer themselves to God? It's very important, therefore, when choosing prelates and leaders, to consider how they've acted in small matters and what kind of compassion and mercy they've shown; for those who aren't faithful in small things won't be faithful in great ones either. This is why the Apostle instructed Timothy and Titus that, when choosing a bishop, they should always consider whether he has been faithful and not greedy in managing his own household; for a greedy person is often greedy in the administration of money. A person who is greedy in worldly things is greedy in the distribution of spiritual talents, so that they do nothing truly except for money or for the sake of people, and in accordance with favoritism. Greed and desire often accompany them even into spiritual matters. So, if such people are promoted in the Church, it isn't by God’s appointment, but rather by a certain divine permission. Let us give away what belongs to others so that we may receive what is our own; let us offer what is small so that we may receive what is great; let us sow in blessing so that we may reap a blessing—for whoever sows sparingly will also reap sparingly. If we manage the lesser goods well—that is, those of fortune and nature—we will deserve to be promoted to greater goods, namely, grace and glory. PRAYER: Lord Jesus Christ, make my soul a garden of virtues, so that my steward—my reason—does not squander the goods you have entrusted to me; for after death, I don't know what merit I could possibly gain. Remit to me the hundred jars of oil that I owe you through contemplation, and the hundred measures of wheat that I owe you through action; and may your poor friends, who love you and are conformed to you, become my intercessors before you. Be my advocates and patrons, so that when I have failed in my own merits and have departed from this life, I may be received by their merits and prayers into their homes—that is, into the eternal and beloved tabernacles. Amen.
Read the original Latin
viLLA NOBis coMMissA. — Dciude ponit Dumiiiu. s parabolam, secundum rem gestam, de villicu iniquitatis,difFamato apud dominum suum ex dissipitione bonorum suorum; quia ea inutiliter in iliicitis consumpserat et superfluis, non timens olTenderedominuin suum. Quae parabola, sicutet praedicta, specialiter pertinebat ad discipulos ; quia officmm villicationis, et periculum reddendae rationis maxime pertinet ad praelatos. Est enim villicus proprie gubernator et custos villae; sed hic accipitur pro oeconomo, id est cura* tore et dispensatore, quiscilicet universam subsi antiam domus dispensat. OEconomus enim tam pecuniae,quam frugum et omnium, quae dominuspossidet dispensatorem designat. Hic timens amuveri ab officio, et egere, clam fecit miscricordiam cum debitoribus domini sui, ut cum amoveretur, reciperent eum in domos suas, memures sui beneficii. Et ideo dicebat ad discipulos suos : Homo quidam erat dives, qui habebat villicum ; et infra in fine applicat parabolam ad propositumsuum, dicens: Et ego vobis dico, eic Similiter enimhoinoquidam, id est ipsc Deus pro nobis humanatus, dives, quia gloria et divitix in domo ejus, habebat villicum, id est dispensatorem, cui tradidit bona ad dispensandum.
Hujus ergp Domini, id est Christi, triplex est viliicus, scilicet : in spiriiualibus, praelatus ; in tempuralibus princeps terrenus ; in utrisque, quilibetChristianus Quilibet enim homo est viliicus Dei, cui tripiex villa commissa est gubernanda, qui fructus cujusiibet villae prudenter debet dispeusare. Prima viila est mundus iste, cujus fructus sunt bona temporalia, quaequilibet custodire debet, ne mali rapiant, et ut sibi commissa servis Domini sui distribuat. Secunda villa est corpus proprium, quod est custodiendum, ne quando ingrediatur mors ad anim im per portas sensuum ; bona etiam ipsius corporis, ut sanitas et furtitudo, etc, ad Dei servitium et honorem sunt dispen-anda. Tertia villa est anima, quae a pravis cogitationibus est custodienda, cujus omnes virtutes debent distribui ad cognitionem et honoreui et amorem Dei.
Et hic, scihcet triplex praedictus villicus, diffamatus est apud illum, sciHcet Deum, quia nihil latet eum, quasi dissipasset bona ipsius, male eis utcndo, scilicet res temporales in illicitis et superfluis expendendo. corpus siiuiu vt>hi|)tatibLis dando, auiinaiTi imninndis cogitationibus iinplendo. Et bene dicit : Ipsius, quia bona nostra, Dei sunt auctocitate; sed nostra sunt, utiJitate. Fit ^iutcm hic diffamatio vel accusatio remorsu conscientiarum, vel evidentia operum, vel per Angelos qui nobis ministrant. et omiiia opera no-tra Deo renuntiant. Et vocavit illum, scilicet inspirationilius interioribus, praedicalionibus extetioribus, evideniil)us bencQciis, mulliplicibus fl;igellis, et incuticndo timorem [eternaB (iamnai[onU;et ait illij eum ante niortem corripicndo, et nionendo : Quid hoc auclio dc te, bonorum dispensatore? Uedde rationem villicalionis tuse, et, dum vivis, cogita qualittir debes operari; oporiet enim reddere raiiunem, autin viia, aut [)ostmortem; jaw enim ultra, id est a tempore mortis tuse non poteris villicare, nec quidciuam boni agere. Tunc enim non poterit quis Deo sati-facere de rebus per eleemosynas, nec de corpore per jejunia, nec de animaperorationes.
fria verba dicit hic Christus peccatori, magnaj anguslige et anxietatis, quse si continue insonarent auribus nostris, nullo modo peccaremus. — Primum est rigidae reprehensionis , cum dicitur : Quid hoc audio de te, sic ditato gratiarum muneribus, sic prsevento benedictionibus, dissipatore rerum mearum tibi commissarum ? Quid hoc audio? clamorem de terra resonantem tam horribiha scelera, tam antiqua viiia; qui tanta bona (lissi[»asti, qui teniporaha male expendisti, corpus inquina^ti, et animam pcccatis inveterasti. — Secundum verbum est anxii timoris, cum subditur : Redde rationem viUicationis tude. 0 verbum strictum ! 0 verbum anxiuui! 0 verhum durum discussionis districtse tunc taciendae, quando exigt.'
tur a nobis ratio de occultisc. irdiiimcogitationibus, de otiosis sermonibus, et de n stris operibus! Tunc aperti erunt libri coelestes,tunc apertu<erit liber conscientiae, in quo leget memoria quidquid homo cogitavit, dixit, et iecit; tunc examinabuntur omnia, et tunc disculictur de lota vita nostra. — Terlium verbum est amari doloris, cum additur : Jam non poteris villicare. In futura (Miim vitatoliifuromnis viijicatio hominum; ita ut ulterius nec bene, iiec male possint operari. Magnus igitur est dolor animae, quando proximante hora mortis. audit sibi dici, quod ulterius iion possit villirare. Puto quod totum mundum daret.
ut sibi conce-lcrctur spatium unius horae, quo pffiniieret. et aliquid boni ageret; sed non dafur, quia tempus illud est reddendae rationis,noii exercendae villicationis Audiamiis ergo hiiic verba tria severi Judicis, ct ante judicium placemus eum, ut non pcreamusin aetcrnum.
vlllicus autem tiuiens de vocatione in morte vel in judicio, et reddenda ratione, ait intra se, in suacogitaiione; intra se loquitur, qui nullum amicum invenit, cum quo consiliari possit : Quid faciam, quia Dominus aufert a me villicationem'^ id est omnium villarum prcTdictarum custodiam. scilicet, tam rerum (^uamcorporis etanimae ; et hoc erit in morte. Saepe elenim_ contingit, quod tales timore mortis ducuntur ad poeniteutiam, et cogitandum de vitu futura. Sic semper cogitare debet peccator secundum Job : Quid faciam, cum surrexerit ad judicandum Deus ? Et cum qusesierit, quid respondebo illi ? Non ait, quid dicam ; sed, quid faciam, quia apud districtum Judicem non excusant verba suasoria, sed facta meritoria. Fodere, per poenilentiam, non valeo, id est proprio iabore et poenitentia non possum de peccatis satisfacere,et ad vitam beatamvenire ; mendicare, per orationem, erubesco, quia verecundum debet esse hujus mundi divitibus petere suffragia spiritualia, et non rependere in tcmporalibus. In alia autem vita, anima non potest operari opera quibus adjuvetur ad gloriam.
Unde Chri/sostomus : « Vita praesens habet exercitium mandatorum, futura vero solatium. Si nihil operatus es hic, frustra in futuro speras. » Item, nec bona ipsa potest ab aliis mendicando impetrare, quia non dabitur ei. Hujus signum sunt virgines fatuae, quse petentes oleum a prudentibus sunt expulsae; sed nec dives epulo mendicans guttam aquae meruit recipere. Scio quid faciam, quia scilicet antequam tollar per sententiam mortis a villicatione, debita relaxabo debitoribus domini mei, et distribuam eis de facultatibus ipsius ; ut cum amotus fuero a viUicatione, scilicet per mortem, recipiant me in domos suas, id est pereorum merita et suffragia recipiar in vita beata, ne cogar fodere, aut mendicare frustra ; et in domos pluraliter, propter diversitatem praemiorum : quia ibi mansiones multae sunt. In has domos nullus potest ingredi, nisi per ostium misericordiae, vel spiritualis, vel corporalis ; in cujus signum Salomon in ingressu sancli sanctorum, fecit duo ostiola de lignis olivarum ; per oleum enim misericordia designatur. Nota, quod mansiones coelestes sunt panperum, quia illis datae simt ; pauperum enim spiritu est regnum ccelorum. Unde si divites illud habere volunt, oportet ut a pauperibus emant; divites enim habent domos in terra, pauperes in coelo; libenter ergo divites recipiant pauperes in domos suas in terra, ut a pauperibus recipianlur in coelo.
Unde Augustinus : « Praebe terram, et accipe coelum. » 4 Fructus triplicis vill. ^ nobis coMMiss. E. — Ubi considerandum est, quod, ut supra dictum est, tres villae commissae sunt homini, scilicet : miindus, corpus et anima, quorum fructus debet dispensare ad honorem Dei. Corpus namque simm debet dis tribuere jejuniis, vigiliis et ceteris iaboribuspro IJeo assumptis; et tunc sanitas, fortitudo et pulchriludo, quae sunt b;)na corporis, optime erunt dispensata. Si vero corporis labores sustinere non possit, dicens cum villico : Fodere non valeo^ sallem bona animae, quae sunt amor, cognitio et memoria, ita distribuat orando, meditando de Lege Domini, et cunctos eliam inimicos amando, ut orationibus sibi recompensetur, quod laboribus efficere non potuit. Et si rursus orare erubescit, utpote quia nescit,dicens quemadmodum et hic villicus dicebat : Mendicare erubesco, qui enim orat, mendicat, quia suffragium petit, tunc certe "non restat, nisi ut provideat sibi taliter de bonis terrae villas Domini, scilicet de bonis temporalibus eieemosynas largiendo, quod talis dispensatio omnem defectum excuset corporis et anima?
. Jejunium enim, quod distribuit bona corporis, et oratio, quae distribuit bona animae, atque eleemosyna, quae distribuit bona mundi, sunt opera quibus habetur vita aeterna. 5 — Convocaiis itaque singulis, seorsim his ab illis, debitoribus domini sui, quia religiosi et pauperes quantumcumque justi, sunt debitores Dei, fecit circa eos misericordiam de bonis temporalibus sibi traditisad dispensandum, dans ipsis oleum et triticum subventionis. Ad hoc ergo tendit ista parabola, ut sicut dedit de bonis domini oleum et triticum; sic et nos demus pauperibus de bonis a Deo nobis traditis, oleum compassionis interioris, et triticum subventionis exterioris, quia bonorum nobis datorum, non domini, sed tantum dispensatores sumus. In hoc autem quod plus dedit de oleo, quam de tritico, si^nificatur quod plus debemus compati affectu, auam possumus subvenire effectu. Et laudavit dominus villici, non Dominus omnium, villicum iniquitatis, id cst villicum iniquum \ quia iprudenter fecisset, non quod adversus eum fraudulenter, sed pro se prudenter, secundum prudentiam hujus secuIi,nontamen bene vel meritorie egisset. Non enim laudavit eum de fraude quam fecit, sed de prudentia et ingenio, quo sibi in futurum prospexit ; est namque prudentia quaedam sibi in posterum providentia. Sic divites hujus muudi non suntlaudabiles de deceptione in illicitis actibus ; sed de hoc quod prudenter se convertunt ad distribuendum bona in piis operibus, ut per hoc provideant sibi iu futurum, I)K VILLICO LSIQUITATIS quia, secundum Ambrosium^ sola misericordia est comes derunclorum.
Cui etiam prudeutissime non solum dominus villici, sed etiam Dominus omnium applaudere videtur, subjungens ad quid hanc similitudinem dederit : Quia^ inquit, filii hiijus seculi, et tenebrarum, id est homines temporalibus intenti, et amatores mundi, prudentiores sunt filiis lucis^ in generatvme sua rarnali, id est in secularibus, ad qufle videntur geniti. Quasi dicat : Magis astuti et fervidi sunt in carnalibus et temporalibus negotiis agendis, quam filii lucis et vitae aeternaj, id est homines spiritualibus deputati, et amatores coelestium, sint in spiritualibus negotiis exercendis Prudentiores sunt iili in malo, quam isti in bnno. Vix enim inveniuntur aliqui, qui tantam prudentiam et curam habent in acquirendis bonis aiternis et permanentibus, quantam calliditatem et solliritudmem isti habent in acquirendis bonis temporalibus et fugilivis. Pro his enim die noctuque vigilant, angustiantur. laborant, et mudis omnibus tales divitias coacervare non cessant. Sicut bubo et catlus clarius vident de nocte quam homo. non ad legendum litteras, sed ad capiendum mures ; sic filii seculi acutius vident quam filii lucis, non ad sciendum Legem Dei, sed ad acquirendum bona mundi. Audiant hsec filii lucis, et a filiis tenebrarum, scilicet hujus seculi, vinci erubescant Ideo enim haec scripta sunt, ut audiendo prudentiores fiani, non autem ut iniquitatis villicum imitando, Iraudem vel injustitiam in aliquo agant.
Ubi Beda : « Audiant sapientes hujus seciili, ut stultam sapientiam deserere, et sapienlem Dei stullitiam discere queant, quantieorum sapientiam divina requitas aestimaeverit, quos non vere prudentes, sed in generatione sua prudentes esse commemorat. Juxta hoc quod alibi dicitur : Vw quisapientes estis in oculis vestris, et coram vobismetipsis prudentes ! Nec non et amatores vitai aeternae filios Jucis appellando, non aliud eos qui sapientes sunt ut mala faciant, bene autem facere nescierunt, quam filios esse tenebrarum arguit ; filii autem lucis, ct lilii hujus seculi vocantur, quo modo filii regni et filii pcrditionis, cujus enim quisque agit opera, ejus cognominatur et fiiius : » hadc Beda. u Sed, hcu ! ut aii Hieronymus, uos ferventissimi sumus in terrenis, sed frigidissimi in coelestibus ; summam in rebus parvis exhibemus alacritatem, sed ad majora lepescimus; res celerem liabitura^ finem a nobis quaerunlur, sed res sine fine, scilicet coelestes divilias, immortales honores, pigra quadam dissimulatione negligimus : » haec Hieronymus.
Ubi notandum, quod triplex est sapientia. Prima nociva : et istaestcarnalis,quam habent: avari, in acquirendo divitias ; superbi, in acquirendo honores; luxuriosi, in acquirendo delicias. Unde Jacobus : Non est ista sapientia desursum descendens ; sed terrena quoad avaros, animalis quoad luxuriosos, et diabolica quoad superbos. Quantum autem ad istain sapientiam, verum est quia filii hujus seculi sunt prudentiores filiis lucis ; hanc enim filii lucis aspernantur etfu^iunt. — Secundasapientia est su|jerflua, quse est de \mpertinentibus ad salulem. Ista sapientia est mundana et secularis, sive sit philosophica atque physica, sive scientia legum et decretalium, quae pro tanto dicuntur supertluae, quia sine illis putest salus esse. Quantum etiam ad istam sapientiam,/i/u' hujus seculi saepe prudentiores sunt filiis lucis; quia viri spirituales paruni curant de talibus scienliis. — Tertia sapientia est necessaria, quae est de expedientibus ad salutem ; et ista est sapientia divina, quaeconsistit in vera Dei et boni cognitiune.
Quantum autem ad istam sapienliam, filii lucis sunt prudentiores quam fliii hiijus seculi; imo in rebus divinis, filii seculi, videntur esse stulti, filii autem lucis sunt valde sapientes et providi. — Quiautem sunt filii seculi, noQ apparet manifeste ; sed tamen potest de hoc aliqua conjectura haberi. Una est, qiiia communiter filius habet iiiclinationem et artificium patris; et ideo quando persona tota est mundana, et ad neg-olia mundi inclinata, signum est quod pertinet ad filios secnli. Secunda conjectura est quia fi]ius assumit arma patris ; sic persona quae in seipsa assumit arma mundi, qua3 sunt superbia, avaritia, gula, luxuria, haec videtur pertinere ad gencrationem mundi. — Filii autem lucis similiter cognoscuntur duplici conjectura. Prima est, quando persona cum omni devotione sustinet visitationera Dei, qua visitatur per flagella, vel alio quocumque modo, et quando non permittit aliquid in corde suo,quodest contrarium Deo, signum est, quoil est filius Dei. Secunda conjectura est, quia communiter pulh avium comedunt libenter cibum, quo consueverunt uti parentes eorum, et in ipso potissime delectantur; sic qnandohomo hbenter degustat coelestia, qua^fueruut cibus Ghristi, et ei sapiunt talia, et continue con itur qualiter impleat voluntatem divinam, iste est proprie fihus Dei.
Deinde quasi a minore, infert Dominus concludendo propositum : Et ego dico vobis : Facite vobis^ id est ad vestram utilitatem, amicos de mammona iniqiatatis , scihcet de temporahbus divitiis, sed non eo modo quo fecit vihicus iniquitatis, non detVaudando aliena, scd largiemlo vestra; ut cim defeceritis moritis propriis et prsesenti vita, recipiant vos in seterna tabernacula^ id est per sua merita et suffVagia impetrent apud Deum, vos finahter recipi in vila beata. Ad haec tabernacula Propheta suspirans, ait : Quam dilecta tabernacula tua ! Quasi diceretDominus ; Si, sihi in futurum etiam cum doioet fraudulenter providens laudaliir, multo magis laudandi eritis, si sjne dolo ct legilime vobis provideritis. Ubi Gregorius: « Si noseorum, scilicet pauperum amicitiis, a^terna tabernacula ac({uirimus, dantes pensare debemus, quia patronis potius ofFerimus munera quam egenis bona largimur. » Mammona, mammonae, hngua Syra, divitiae dicuntur; et Mammon, Mammonis, Satanas, qui opibus seducit, appehatur. Et est advertendum, qiiod non dicuntur hic divitiae iniquitatis, quia iuique et de malo acquisitae ; de illis enim non praecepit Dominiis fieri eleemosynam, cum numquam bonus usus justificet male acquisita ; et ideo talia snnt restitucnda, nonin eleemosynis danda. Potest tamen de divitiis iniquo atfectu vel actu male acquisitis heri eleemosyna, ut de acquisitis permeretricium, vel lenocinium, vel diebiis festivis laborando , vel hujnscemodi. Si vero divitise non de malo sunt acquisitse, nihilominus dicuntur mammona iniquitatis, pluribus de causis.
— Primo, quia nou sunt verae divitioe, nec servant quod promittunt; sed falsae, quia fallunt et decipiunt ; promittunt enim securitatem, etdant timurem; satietatem, et dant esuriem; stabilitatem, et dant subitam dejectionem. — Secundo,quiainiqui in eis confidunt, ac- fidemet spem in eis constituunt. — Tertio, quia iniquus Mammon praeest eis, qui tentat homines cupiditate, ut serviant avaritiae, quod est idolorum servitus^ et saepe faciunt humines iniquos, ut semper desiderent amplius. — Quarto, quia sunt multarum iniquitatum materia : propter divitias enim multa committuntur iniqua, et expenduntur in multis illicitiset superHuis. — Quinto, quia ut plurimum acquiruntur inique, in pluribus enim praedecessoribus necesse est aliquem reperiri, qui injuste usurpaverit aliena, unde vulgata communi dicitur sententia : Omnis dives aut iniquus est, aut heres iuiqui. ~ Sexto, dicuntur mammona iniquitatls, id est inaequalitatis, quia inequaliter possidentur : nam unus habet ad superal)undantiam, alius ad sufficientiam, alius ad necessitatem extremam, alius ad totalem penuriam. — Septimo, quia inique retinentur ; quod enim ultra necessaria vita? retinetur, nec proximi necessitatibus erogatur, pecunia est iniquitatis,id estcontra aequitatera ; in ea enim non servamus aequitatem quam proximo debemus, qucm sicut nos diligere jiibemur.
Pauperes ergo recipient nos in suas domos coelestes, si hos eos receperimus in nostras domos lerrestres. Unde a\i Aiigiistinus : « Omnia bona sua dedit Deus duobus hominibus : divitibus terrena, pauperibus coelestia. Sed Deus volens' utrumque salvare, constituit ut hic divites in sua hereditate recipiant pauperes ; et pauperes in sua hereditate eos collocent. et uterque per alium collocetur. )) Et si non omnes paiiperes possunt nos recipere in domos coelestes; tamen quia largimur his, recipiemup ab Angelis et S;mctis, quia largiendo pauperibus Angelorum nobis ceterorumque Sanctorum gratiam comparamus ; et quamvis bonum sit eligerepauperes bonos, et aliis prseferre in datione eleeniosynarum, tamcn qui dat indigenti peccatori, non quia pcccator, scd quia homo est, non peccatorem nutrit, sed justum, quoniam culpam nondihgit,sednaturam. Qui aulem eleemosynam accepturus est, attendat bene si indigeat ; ahoquin non accipiat, ne rapinam committat. Unde inquit Hieronymus : « Monache, si eges et accipis, das potius quam accipias ; si autem non ege^, et accipis, rapis. )> Porro non indiget monaciius, si habeat quod naturge sufficit.
Et hanc sufficientiam Apostolus certa diffinitione describit : Habentes, inquit, alimenta et quihus tegamur, his contenti sumus. >Undc in collatione abbatis Abrahde : « Noveris autem te ex hoc non levi affici dctrimento, quia cum sis sani corporis, ac robiisti. stipe sustentaris aiiena, quaj justc solis est debilibus attriJDuta. )) iVIisericordiai ergo 0()eribus insistamus, quia multa bona et in vita, »t in moite, nobis inde comparamus, Uiide ;iit Hieronymus : * Nou memini me legisse luale mortuum, qui hhenter exercuit opera pictatis; hibet enim multos intercessores, et impossilnle est multorum preces non exaudiri. » Unde et Leo Papa : « Quidquid in cibos pauperum, in curationes debilium. in pretia caplivorum, et in quajlibet opera pietatis impenditur, non minuitur, sed augetur. Nec umquam apud Deum perire poterit, quod fidelis benegnitas erogaverit, dum quod cuique tribuit, id sibi ad proemium recondit : Beati enim misericordes ^ qnoniam ipsorum miserebitur Deus. Ncc delictorum memoria erit, ubi testimonium pietatis affuerit ; » ha^c Leo Papa.
Religiosus vero,etqui non habet unde possit eleemosynam dare materialem, nihilominus ex corde pote. st facere eleemosynam Deo valde gratam, videlicet ad hoc voluntatem habendo, Seu etiam illatas sibi injurias proximo indulgendo, vel adversitati alienae ex toto corde compatiendo.
Ip-itur, o monache, 0 ch^rice, o laice, dum vivis, cogita qualiter debeas operari, ut sciiis, et habeas quid in iilo judicio possis respondere, ubi audies ; Redde rationem villicationis tude. WWid enim sumus, non vere domini, rerum temporahum et spiritualium nobis ad necessarios usus proximorum commissarum. Et si eas pro. ximis non distribuimus, alia retinemus. Unde Chrysostomus : « Opinio qugedam erronea aggenerata mortalibus auget crimina, minuit bona. Et vero est opinari, quod ea quascumque possidemus in usu vitae, possidemus, ut domini. Et ideo cliam opportune ea apprehendimus, tamquam bona praecipua. Sed contrariumest.
Non enim ut domini, in vita praesenti, collocati sumus in propria domo, sed tiimquam hospites et adviMiae ; (juo noluinus ducimur, et quo non putainus, et qui nunc locuples est, in brevi fit mendicus. Ergo quicumque sis, noveris te esse disP''nsatorem alienorum ; ct transitorii usu^et brevi. > tibi jura concessa suiit. Abjecto ergo ab anima domini fiistu, sumas huniilitatemet iiioilcstiam,qiiae decet villico : » haec C^>rysostumus, Attende et aliud quod tibi dicetur : Jam enim non poteris villicare et operari. Unde idemChrysostomus: ^< Quotidie talia per effectus nobis exciamat Deus, ostendens nobis lerventem ia meridie sospitatem, priusquam advesperascetexanimem, et alium inter prandia expirantem ; et diversimode ab hac viilicatione discedimus. Sed fidelis dispensator, qui de propria dispensatione confidit, desiderat cum Paulo dicente : Cupio dissolvi, et esse cum Christo ; is autem cujus sunt vota terrena, anxiatur in exitu : » haec Chrysostomus. Gogita etiam, quod tunc fodere non valebis, et mendicare erit confusionis. Unde Beda : a Ablata quippe villicatione fodere non valemus, quia, finita liac vita, in qua tantum hcet operari, nequaquamultra bonae conversationis fructum ligone devotae compunclionis licet inquirere.
Mendicare confusionis est, illo sciHcet pessimo genere mendicandi, quo virgiues illa^ fatuai mendicasse feruntur, et de quo Salomon ait : Propter frigus piger arare 7iolmt\ mendicabit ergo sestate^ et non dahitur ei : )i haec Beda. Ut autem idem dicit Beda : « Si hi qui praebent eleemosynam de iniquo mammona, faciunt sibi amicos, a quibus in aeterna tabernacula recipiantur ; quanto magis hi, qui spirituales largiuntur epulas, qui dant conservis cibaria in tempore suo, certissime debent spe summai retributionis erigi !
Postquam ergo Dominus praemisitde dispensatione pecuniai corporalis , subdit de dispensatione pecuniae spiritualis, sic dicens : Qui ^delis est in minimo, et in dispensatione minorum, scilicet temporalium ; et in majori, id est in dispensutione majorum, scilicet spiritualium, fideiis est. Et qui in modico, scilicet in carnalibus, iniquus est, ut non bene pro necessilate proximorum expendat;,e^ in majori, scilicet in spiritualibus, iniquus est, ut non pro utilitaLe communidividat. Quasi dicerct : Qui bona temporaha, quae sunt minima, bene dispcnsavit in eleemos^nis et in aliis |)iis usibus, dignus est ut sibi committaturdispensatiospiritualium, quae sunt majora, quia fidelitas dispensationis primae est argumenlum lidebtatis secundfp ; et, qui modif^n. scilicet bona temporalia non bene dispensavit, sed in illicitis consumpsit, vel male retinuit, indignus est, ut sibi committatur dispensatio majorum, scilicet spiritualium, quia in(idelitas prima est argumentum secundae. Hic habes argumentum, quod avarus non est bonus praedicator, vel praelatus. Unde subdit : Si ergo in iniquo mammona, scilicet in bonis temporalibus et divitiis, fldeles non fuistis dispensando, quae sunt magis bona secundum apparentiam, quam secundum veritatem; quod verumest, scilicet bona spiritualia, quae sunt vera bona, quis credet vobis, id est tradet vobis ad dispensandum ? Quasi dicat : Nuihis sapiens. Unde habes exemplum de quodam Episcopo, qui quatuor caseos tradidit ad custodiendum nepoti suo, et quia male custodivit, ideo curam animarum tradere sibi noluit.
Et si in alieno fideles non fuistis, sicut in temporaIibus,quae sunt aliena a nobis , quia sunt extra nos ; quod vestrum est, scilicet bona spiritualia, quae sunt habentibus iniY'm^e. ci\^quisdabitvobis addispensandum? Quasi dicat : Nullus sapiens hoc faceret. Qui enim fidelis non est in dispensatione bonorum fortunae, et divitiarum corporalium, quae respectu spiritualium falsae divitiaesunt, eta nobis ahenae. quia extranaturam nostram sitae : H^^ihil enim intulimus in hunc mundum, et nihil hincauferimus, possuntque nobis auferri etiam nolentibus; dispensationem bonorum gratiae ct divitiarum spiritualium, quae verse diviiiae sunt, et nostra, quia proprie homini deputata, ad ea cnim habenda nati sumus, nec possunt nobis auferri nolentibus, nullus ei credere vel dare debet, quia in eis etiam infidelis esset. Unde Ambrosius: (( Alienae a nobis divitiae sunt, quia praeternaturam sunt. Neque enim nobiscum nascuntur, neque nobiscum transeunt. Non ergo vere nostra sunt, quaenon possumusauierrenobiscum.
Soia virtus est comes defunctorum, sola nos sequitur misericordia. » Et, ut dicit Augustinus : « Potcst homo invitus amittere bona temporalia ; numquarn autem, nisi volens, pcrdit 1)E ajterna. » Secundum Bedam, in minimoest fidelis, qui habet viscera pictatis, et opera misericordiae, dando cleemdsynas, et diiigcndo proximos ; in majori est tidelis, qui omnino adhaeret Creatori, et unus spiritus cum eo desiderat fieri. Scd, qui fratrem non diligit qucm videt, nec egeni miscretur, quomodo diliget Deum quem non videt; et quomodo seipsum Deo tribuet? Valde ergo considerandum est, in electione pra^latorum et pra;positorum quales in modico luerunt, et quid pietatis misericordiae habuerint ; quoniam qui in modico fideles non sunt, in mi)gnis quoque fideles non erunt. Unde priEcepit Apostolus Timotheo et Tito, ut in eligendo Episcoposemper prfficonsiderent, si fidelis iuerit, et non avarus in dispensatione rei familiaris ; sa^pe enim avarus in erofiatione pecunia^. corporalis, avarus estin crogatione talenti spiritualis, ut nil vere faciat, nisi pro pecunia, \el pro personis, ct juxta acceptionem personarum. Comitatur etenim eum s;epe avaritia et cupidilas usque ad spiritualia.
Et idco, tales si promovcntur in Ecclesia, non ex Dei ordinalione, sed magis ex permissionc quadam divina. Demus igitiir aliena, ut suscipianius noslra; prajbeamus parva, ut reci|)iamus magna; seminemus in benedictione, ut, metamus benedictiouem ; sed qui parce seminat, parce et metet. Si bene dispensanms bona minora, scilicet fortuna3 et nalurae; merobimur promoveri ad bona majora, scilicet gratiaet gloriai. ORATIO Domine Jesu Christe, animam nieam fac virtutum villam, ne villicus tuus, ratio mea, dissipet bona tua mihi credita; quia post mortem nescio quid meritorii laciam. Remitte mihi centum cados olei quos tibi debeo per conlemplationem ; et centum coros tritici, quos tibi debeo per operationem ; et amici tui pauperes, qui te diligunt, et tibi conformantur, fiant mei apud te interce. -sores, advocati, et patroni, ut cum defecero propriis meritia, et ab hac vita, recipiar meritis eorum et suffragiis in domos suas, scilicet in «terna et dilecta tabernacuia. Amen.
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere