Be invitatis ad nwptias, et de non habente vestem nuptialem
The King's Invitation
The Lord uses the parable of the wedding feast to illustrate God's patience with the Jews and the subsequent calling of the Gentiles to the faith.
And because the leaders of the Jews, realizing that the parables were spoken against them, wanted to seize the Lord and kill him, he, knowing their intent, nonetheless rebuked them and was not held back by fear from reproving sinners. From this you have an argument that, if your preaching hasn't always achieved its effect, you shouldn't for that reason stop preaching and correcting, especially if you have hope for the correction of those to whom you preach. Having shown that the kingdom would be taken from the Jews and given to a people who would produce its fruit, he now adds the parable of those invited to the king's wedding for his son. Some refused to come, others killed the servants sent to them, while others—both good and bad—were called, came, and entered the wedding. He tells this parable to show God's long-suffering and great patience toward the Jews, whom he honored above others and invited first to the wedding of his Son—the one to whom he betrothed our flesh and the Church—and to demonstrate the rejection of the Jews and the calling of the Gentiles. Because the Jews were called to the faith but refused to come and were justly rejected, others were brought in; the wedding was filled with guests because the Catholic faith has been spread throughout the whole world. The kingdom of heaven is therefore like a king; that is, the business of the present Church, or what happens in the Church militant regarding Christ, is like the business that a king could carry out in the celebration of a wedding. This king is God the Father, who is referred to as 'He'. He is called 'man' because He reigns in heaven through glory, in the world through grace, and in hell through justice; and He is called 'man' because of the conformity that exists between God and man. He prepared three weddings for His Son: the first He celebrated in the Virgin's womb, in the union of the divine and human nature, regarding which Gregory says that the bridal chamber was the virginal womb; the second He made in the world, in the union of Christ and the Church, regarding which the Apostle says: 'This is a great Sacrament, but I speak in Christ and in the Church'; the third He made in the faithful friend, in the union of grace and the faithful soul, regarding which Hosea says: 'I will betroth you to me in faith.' There are other heavenly weddings in which many courses are served, according to Augustine, namely: life. And salvation, and virtue, and abundance, and glory, and honor, and peace, and all good things. He sent his servants ahead—the prophets—to call the invited to the wedding through the Scriptures of the Law, in which the promise of the Incarnation of Christ is contained, specifically to the Jews themselves; to the wedding, that is, to the faith in the Incarnation of Christ, promised to the Patriarchs and prefigured in the Law. preached in the Prophets. For the Prophets... They announced those things about Christ which were more obscurely known in the Law; for they were urging the Jewish people to await the coming of Christ and to reach toward him through faith and works, yet they did not want to come. believing the Scriptures that invited them, obeying the servants who called them, and rejoicing in the wedding to which they were summoned. He sent other servants again, following them—namely, John the Baptist and his Apostles—saying: 'Tell those invited, the Jews who were already called from the time of Abraham: Behold, I have prepared my dinner; that is, I have fulfilled the mystery of the Incarnation, and I have arranged the Sacraments of the Church and the Christian doctrine by which souls are refreshed; my oxen, that is, the fathers of the Old Testament who labored under the yoke of the Law and were tossed about by the horns of enmity, and my fattened calves.' These were like fattened calves—so called from 'feeding'—the fathers of the New Testament, nourished by the fat of charity, winged by the feathers of virtues, and raised up in mind to heavenly things; they were slain, because the Saints are slain for the salvation of the people; and all things... are ratified. Whatever is sought for salvation is already fulfilled in the Scriptures; or rather, everything that pertains to the mystery of our Redemption, or the entrance to the kingdom, is opened through faith in my Incarnation, which had previously been closed. Come to the wedding by believing, loving, and working. They neglected it, however, because the Jews despised the preaching of Christ and the Apostles; relatively few of them believed. They neglected it because they didn't fear the Lord, for anyone who fears God neglects nothing. He adds: 'And they went away, one to his farm, another to his business,' held back by worldly ambition like a farm, and occupied by the greed for money. Where Chrysostom says: 'O most miserable world, and miserable are those who follow it! For worldly works have always excused men from life.' The rest, however, seized his servants and killed them after insulting them. This happened because John the Baptist was imprisoned and killed by them, as were Stephen, James, and other disciples, just as many were in the Old Testament. And what is much more serious, some who are called not only reject grace but even persecute it. But when the King heard this, he was angry, because they were justly punished by the Lord for such things. He sent his armies—the Romans, under the commanders Vespasian and Titus—who came against Jerusalem by divine decree forty-two years later. He destroyed those murderers who, in vengeance for the blood of Christ and his disciples, were slaughtered and taken captive by the Roman army, and he burned their city, for Jerusalem and the temple within it were burned at that time. He spoke twice to his servants—that is, to the Apostles and disciples—by revelation: "The wedding is prepared," meaning the mysteries of Christ are fulfilled, and every Sacrament of the Incarnation and human dispensation is now finished and complete, such as his birth, preaching, Passion, and the like; but those who were invited through the Law, the Prophets, and the Apostles—namely, the Jews—were not worthy because of their unbelief. Go, therefore, to the crossroads. That is, to the Gentiles wandering outside the way, to the scattered peoples, and to whomever you find—regardless of sex, age, status, dignity, profession, or condition—call them to the wedding without showing favoritism, for no one who is willing to receive the faith of Christ should be turned away. And his servants went out and gathered everyone they found, both bad and good, because in the Church militant, the bad are mixed with the good; and the wedding was filled with guests because, as has been said, the Catholic faith has been spread throughout the whole world; or, it is filled in terms of number, merit, and the preordination of divine Providence, which will be at the end of the world when the number of the elect is complete.
The Wedding Garment of Charity
The wedding garment is identified as charity, which is essential for those who participate in the sacraments and the life of the Church.
What, then, does this mean? It signifies God, who is the judge; for the whole Trinity will judge—that is, will render to each person according to their merits. It is so that He might see those reclining at the table—that is, those resting in faith—by attending to the life of the faithful and discerning their merits and demerits. For the faithful belong to the judgment, since whoever does not believe has already been judged. He enters in two ways: generally in the final judgment, and specifically at the death of every person. And note that to recline at the wedding of Christ is to participate in the Sacraments of the Church, to hold the faith of Christ, and to enjoy the benefits and graces of God. And he saw a man there—representing the entire assembly of the wicked joined together in malice—not wearing a wedding garment; that is, he had the faith of Christ, but not the works. According to the interpreter, the wedding garment is the commandments of the Lord, and the works conceived from the Law and the Gospel, along with the new person, make up the garment. That person, having faith without works, brings only a mouth and teeth to the wedding of the Church, omitting the formation of life and the virtues; or, he is not wearing a wedding garment—that is, he has faith without charity. Charity is called the wedding garment because it covers the shame of sins, because it protects against the cold of temptations, because it adorns with the gift of graces and virtues, and, as Augustine says, it divides between the children of the kingdom and of perdition. As Gregory says: "Charity is rightly called the wedding garment, because our Creator possessed it when He came to join the Church to Himself in marriage." Whoever, therefore, comes to humanity through charity, makes known that same charity as the wedding garment. Understand that just as a garment is woven from two beams—the upper and the lower—so charity is held in two commandments: the love of God and the love of neighbor. Therefore, whoever cares to have the wedding garment at the wedding must necessarily possess two things so that they may keep the commandments of charity: they must not abandon the contempt of God out of compassion for their neighbor, nor, by clinging to the contemplation of God more than they ought, cast aside compassion for their neighbor. You should also know that the love of neighbor is subdivided into two commandments, as a wise man says: "Whatever you would hate to have done to you, make sure you don't do to another"; and Truth Itself proclaims: "Whatever you want people to do to you, do the same to them." True charity, however, exists when a friend is loved in God, and an enemy is loved for the sake of God. These are great and lofty things, and for many they are difficult to demonstrate; yet this is the wedding garment. Whoever does not have this while reclining at the table should be anxious and afraid that, when the King enters, they will be cast out—so says Gregory. He says that at the particular judgment, when a person dies, the Judge of all asks how they lived in the Christian faith; but at the end of the world, He will speak to the whole human race: 'Friend, you had a share in the faith, but not in the work; you had the obligation of the debt...' ...but not in the payment; in name, but not in reality. A sinner is called a 'friend' because of an unformed faith, which is a kind of knowledge and a gift from God, even though it isn't enough for salvation; they are also called a 'friend' because of the nature in which they were made in the image of God, or because they were invited. 'How did you enter here among the congregation—that is, the faithful—by receiving the Sacraments of the Church and professing the faith of the Church, yet without having the wedding garment, which is to say, the works without which faith is dead?' Or, the wedding garment is charity, because no one should approach the Communion of the faithful without such a garment, since it is fitting that those who feast with the Bridegroom should be dressed in the same habit as the One who puts on the garment of charity. Charity is called a garment: first, because it covers sins; second, because it warms our desires; and third, because without it our works do not please God. It is called 'nuptial' because marriages are made for the sake of restoring, confirming, and increasing friendship. In the marriage of the Son of God, therefore, which He made with human nature, the friendship between God and us is restored, perpetually confirmed, and even increased. And note that among those present at the wedding of Christ, many are clothed in the sackcloth of greed; some are dressed in the purple of pride; some in the gold of vainglory; some in the sheepskins of feigned righteousness; some in the armor of anger; some wear a garment stained by the sin of lust; some have one torn by the shredding of envy; some have one disheveled by the negligence of sloth; some in the soft appearance of self-complacency; and some are overly flowing with the gluttony of the belly. Regarding all of these, it is said in Zephaniah: 'I will punish all who are clothed in foreign attire.'
The Judgment of the Unprepared
The King's judgment reveals the severity of being found without the wedding garment, leading to the exclusion of the unfaithful from the kingdom.
But he fell silent, out of fear of the accusation, out of shame for his wickedness, out of ignorance of any excuse, and through confusion, having nothing to answer; for no one can answer God, but is instead convicted by his own conscience, which argues against him, and is rendered mute. Therefore, his silence shows that in that final examination, every kind of excuse will cease. Then the King said to the ministers—that is, to the angels who execute divine justice—or perhaps these ministers are the evil spirits assigned to... For the damned, because according to Origen they are deservedly the authors of their own punishment, having been the instigators of their own guilt: 'Bind his hands and feet,' that is, having been stripped of the power to do good, to turn back to salvation, and to recover grace; or, the feet are the capacity of free will, and the hands are the power of acting, and both are bound in the damned; 'cast him out,' that is, throw the one thus bound into the outer darkness, away from the vision of God, and because they are outside every day and outside the reach of divine mercy; or, 'outer,' that is, bodily and locally placed outside of Him, because while he lived here, he had within himself inner darkness, that is, mental darkness. For the darkness of ignorance leads to the darkness of guilt, and these lead to the darkness of punishment; whence, according to Gregory, we call inner darkness the blindness of the mind, and outer darkness the eternal night of damnation. Whoever, therefore, is bound by vice of his own free will now, will be bound in punishment against his will then; and the punishment will bind there those whom guilt bound here away from good works. And he adds what he will endure who despised living well here, saying: 'There will be weeping,' namely, of the eyes, for the illicit desires and the vanity of the world that wandered here; 'and gnashing of teeth,' in the vanity of the joys of the moment, insofar as the individual members will be subjected to punishment, which here served the individual vices. Or, weeping and gnashing, that is, the pain of mind and body, to which every internal punishment is reduced: for weeping originates from sadness, and the gnashing of teeth is caused by contrary causes, namely, from the heat of fire and the infernal cold, whence it is said in Job: 'It will pass to excessive heat, from the waters of the snow.' In weeping also and gnashing, the magnitude of the torments and the immensity of the pain is signified. Or indeed, the gnashing of teeth reveals the affection of the indignant, because each one repents too late, groans too late, and is angry with himself too late. . He will be found in stubborn wickedness. And because in the wedding banquet it isn't the beginning that is sought, but the end, it follows that by casting out the one in whom the whole body of evils is embodied, the general verdict and the conclusion of the parable are inferred: 'For many are called' to the Catholic faith, 'but few are chosen' for glory—that is, comparatively, in respect to those who... ...are called to the faith, because among the many who possess faith, few are chosen who possess a faith adorned by love. Again, everyone is called to the faith, but few are chosen, because few are faithful when compared to the unfaithful. It’s like this: it isn't just one person who is cast out of the wedding, but it should be understood as referring to many, because that one person represents the entire body of the wicked who have faith without the works of charity. For, according to Augustine, that man who was cast out doesn't signify one single person, but many, because that one person is the body of the wicked. Hence it is said elsewhere: 'Wide is the way that leads to destruction, and many are they who enter through it; and narrow is the way that leads to life, and few are they who find it.' And this should greatly terrify us. And it should move us to humility, because it's uncertain to us whether we're among that small number of the elect or not. As Gregory says, "Therefore, let everyone fear for himself and humble himself in lowliness." No one knows if they're elect, because—as must be said often and kept in mind without fail—"Many are called, but few are chosen," as Gregory says.
The Sevenfold Warning
The author outlines seven specific vices in those who hold authority that lead to the judgment of weeping and gnashing of teeth.
It's worth noting that the phrase, "There will be weeping and gnashing of teeth," appears seven times in the Gospel, directed at seven specific vices of those in authority, with the reason provided each time in the preceding text. The first reason is that they entered wrongly—that is, through greed rather than God; through desire rather than love—which is why it's said here: "How did you get in here without a wedding garment?" And it follows: "There will be weeping and gnashing of teeth." The second reason is that they lived wrongly. Not as shepherds. But as robbers, not as bishops. They lived like Epicureans, which is why it's said above regarding the fishing net: "They threw the bad ones out," and it follows: "There will be weeping and gnashing of teeth." The third reason is that they scandalized others, like a stone suddenly appearing in someone's path, causing them to stumble and fall, which is why it's said above: "They will gather all scandals out of his kingdom," and it follows: "There will be weeping and gnashing of teeth." Fourth, because they were useless in teaching and leading, as it says below: 'Throw the useless servant into the outer darkness,' and it follows: 'There will be weeping and gnashing of teeth.' He will assign his portion with the hypocrites, and it follows: 'There will be weeping and gnashing of teeth.' Sixth, because they were too presumptuous, believing and boasting of greater things, as mentioned above. For it is said: 'Did we not eat in your presence, and drink, and so on?' And it follows: 'There will be weeping and gnashing of teeth.' Seventh. Because they did not repent, for the pride of the word resists the humility of penance, as is said above regarding the centurion: 'But the children of the kingdom will be cast out into the outer darkness,' and it follows: 'There will be weeping and gnashing of teeth.'
Living the Christian Name
A call to authentic Christian living, emphasizing that the name of Christian is empty without the imitation of Christ and the practice of love.
Therefore, let us love these nuptials of Christ and the Church with our whole heart, and let us be joined to their heavenly joys with an untiring intention for good; because we have been called to them through faith, let us take care to celebrate them in the world with the habit of love, and let us wash away the stains of our actions and thoughts before the day of the final judgment by examining ourselves more carefully, lest the King, when He enters, should see that we do not have the wedding garment of charity, and, with our hands and feet bound from the ability to do good, cast us into the outer darkness. For if anyone is found at the time of judgment under the name of Christian but doesn't have the works of a Christian, he’ll be rebuked immediately and will hear this from the King: 'Friend, how did you enter here, not having the wedding garment?' It’s as if He were saying: 'Why are you called a Christian, when your works aren't Christian?' Therefore, let no one be secure in their calling or in the fulfillment of their duties. God indeed calls everyone with an antecedent will, according to which He wills all people to be saved; and yet few are chosen, because few attain blessedness in comparison to those who are condemned. Some, indeed, are called but don't even begin; others, however, don't persist in the good they’ve begun. And many receive the faith, but in comparison to the wicked, few are those who persevere in grace until the end. However, let no one judge themselves a Christian unless they follow the teaching of Christ and imitate His example. Whoever lives badly and is called a Christian does injury to Christ. As Augustine says: "No one takes on any name without a reason." It is so that it may be spoken. It is necessary that he make shoes. Let someone be called a shoemaker, or some other craftsman, by the skill of his art. From examples like these, we know that no name exists without an action; every name comes from an action. Therefore, he takes the name of Christian in vain if he does not imitate Christ. He who does not imitate Christ. For what good is it to you to be called what you are not, and to usurp a name that is not yours? But if it delights you to be a Christian, then take up what belongs to Christianity and claim the name of Christian for yourself. How, then, can you be called a Christian? In what way is there any Christian action in you? A Christian is justice and goodness. It is a name for integrity, patience, modesty, chastity, purity, piety, humility, and innocence; and how do you defend and claim this name for yourself, when you possess not even a few of these things? That person is a Christian. He is one not in name only, but in deed; he follows the way of Christ and strives to imitate Christ in all things, just as it is written: 'Whoever says he abides in Christ ought to walk in the same way in which He walked.' He is a Christian who serves God day and night, who unceasingly meditates on and thinks about His commandments, and who is poor in spirit. It is done so that he who is held inglorious among men may become wealthy before God, so that he may appear glorious before Him and the angels, he who seems to have nothing simulated or fake in his heart. Whose I am. Blessed is the soul whose conscience is faithful and pure, whose mind is entirely in God, whose every hope is in Christ, who desires heavenly things rather than earthly ones, and who scorns human things so that he may possess divine ones—so says Augustine. Hence Pope Leo also says: 'We are called Christians in vain if we aren't imitators of Christ, who said He is the Way so that the Master's conduct might be a model for His disciples, and so that the servant might choose the same humility that the Lord followed.' And Cyprian adds: 'No one is rightly called a Christian unless he is made equal to Christ in his character.' Anselm also says: 'Those who haven't fulfilled what they vowed are counted among the infidels.' Whoever doesn't follow Christ deserves not only to lose the name of Christian, but also to be called an Antichrist. Hence Augustine says: 'Whoever denies Christ in his life is an Antichrist; and he is a greater liar than the Antichrist who professes Christ with his mouth but denies Him with his deeds.' He's a liar because he says one thing and does another. Who doesn't believe that Jesus is the Christ? But how can someone live if they don't live as Christ commands? Many people say, "I believe," but faith without works doesn't save. And again: "Everyone who violates the love of Jesus denies that Christ has come in the flesh; for there was no need for Him to come, except through love." No one has greater love than this: that he lay down his soul for his friends. Whoever violates love, regardless of what his tongue may say, denies by his life that Christ has come in the flesh; he is an Antichrist wherever he may be and wherever he may go. In this, therefore, we Christians especially scandalize the Gentiles, because we lack love and a virtuous life. That is why Chrysostom says: "Nothing else causes the Gentiles to stumble but the fact that there is no love." For when wickedness has multiplied, love will grow cold; yet nothing makes a life as clear as love. And again: "Nothing affects the Gentiles as much as virtue; nothing is as much of a stumbling block to them as wickedness—and rightly so." For when they see a person who is greedy and rapacious teaching the opposite, and see someone who is commanded to love his enemies acting like a wild beast toward his own kin, they will call those precepts nonsense. When he sees someone in the grip of the fear of death... ...how will he accept the doctrine of immortality? When he sees people who are ambitious and caught up in other diseases of the soul, he will hold all the more firmly to his own opinion and will think nothing great of us. So we—we ourselves are the reason why they persist in their error. They once rejected that doctrine and now admire ours, yet they are kept away by the way we live. It’s easy to philosophize with words—many among them have done just that—but they still require good works. Someone might say, "Let them reconsider those ancients who were among us." But they don’t believe them; they watch us who are here now. "Show us your faith through your works," they say. These things are nowhere to be found; but when they see us tearing our neighbors apart more savagely than wild beasts, they call us a plague on the world. This is what keeps the Gentiles from coming over to us. Therefore, we will pay the penalty for these things—not only because we commit evil, but also because God's name is blasphemed because of us, and because many are kept from entering the Church. How long, then, will we remain devoted to money, pleasures, and other vices?
Final Exhortation and Prayer
A concluding call to repentance and a prayer for the grace to be clothed in the wedding garment of charity.
Let's finally turn away from sin and practice every virtue, so that we may attain the good things to come: so says Chrysostom. PRAYER: Lord Jesus Christ, heavenly King of glory, who have called us to your wedding feast through your messengers—namely, through Holy Scripture, our weaknesses, the danger of living, the changes of fortune, and your own free will—grant us the wedding garment of charity, so that we may never fall silent in the confession of sin and the praise of God, and that we may never be separated from the resurrection of spiritual joy, namely, peace and security. Grant us also the garment of piety and good works, so that we may not be cast into the outer darkness with our hands and feet bound. Amen. GOD IN QUESTION.
Read the original Latin
Et quia majores Judaeorum, intelligentes de se dici parabolas, quaerebani Dominum tenere et occiDE dere, hanc eorum sciens voluntatem, nihilominus increpat sajvieules, nec timnre superatur, quominus argnat peccatores. Hinc habcs argumenlum, quod, si praedicatio tna non fuerit semper consecuta effecturn, non ideo desistas a praedicatione et a i-edargutione; maxime si spes est tibi de eorum, quibus praedicas, correctione. Quia igitur ostenderat D>>minus, quod regnuiii auferetur a Juda^is, et dabitur geiiti tacienti tructus ejus, ideo subjiingit nuncparabolamde invitatis ad nuptias re^is,quas fecit filio suo : quornm quidam venire nt^gJexerunt, quidam vero servos missos contumeliis affectos occiderunt; et de aliis bonis et malis vocatis qui venerunt, et ad nuptias intraverunt. Hanc parabolam inducit : ut Dci longanimitatem, et patientiam multam ad Juda^os ostendat, qiios prae ceteris honoravit, et primo ad nuptias Filii sui vocavit, cui carnem nostram, et Ecclesiam desponsavit; et ut reprobationem Judaeorum, et vocationem Gentium demonstraret. Quia enim Judaei ad fidem vocati venire noluerunt, uierito ipsis rcprobatis , alii inti-oducti sunt ; et impletae sunt nuptiae discumbentium, quia fides catholica diffusa est per orbem universum.
Slmile ergo factum est regnum ccelorum homini regi, id est ne^;otium praesentis Ecclesiae, seu factum in Eccle-«ia militante circa Christum, simile est negotio, quod potuit fieri per hominem regem in celebratione miptiarum. Iste homo-rex est ueus Pater, qui dicitur Eea? , quia regnat in coelo per gloriam, in mundo per gratiam, in inferno per justitiam ; et dic tur homo propter conformitatem, qua^ est inter Deum €t homineni. Qui fecit nuptias filio suo triplices : primas celebravit in Virginis utero, in copulatione divinae naturae et humanae, de quibus dicit Gregorius^ quod nuptiarumthalamus fuit uterus virginalis; secundas fecit in mundo, in conjunctione Ghristi et Ecclesiae,de quibus dicit Apostolus : Sacramentum hoc magnum est, ego dico, in Christo, et in Ecclesia; tertias fecit ia fideli amico, in conjunctione gratiae et fidelisanimae,d(^ quibus Oseas : Sponsabo te miki in fide. Ali;B sunt nuptiae ctelestes, in quihuset multaforculi apponentur, secuudum Augustinum, scilicct: vita. et salu-<, et virtus, et copia, et gloria, et honor, et pax, et oiiinia hona.
Et misit servos suos praecedentes, scilicet Prophetas, vocare invita os ad nuptias per Scripturas Legis, in qua est promissio de IncarnationeChristi, scilicet ipsos Judaeos ; ad nuptias, id est ad fidem lucarnationis Christi, promissam in Patriarchis, figuratam in Lege. praedicatam in Prophetis. Prophetoe namque c! arius denuntiaverunt ea de Ghri to, quae ob>curius nositae crant iu Lege ; hitrtabaiiturenim |)opuIum Judaicum exspectare Ghristi advcntum ac per fidem et opera tendere ad ipsum ; et nolehant venire. creden lo Scripturis invitantihus, ohediendo servis vocantibus, congaudendo nuptiis rcgaVibiis. Iterummisit alios servos sequentes scilicet Joannem Baptistam, suosque Apostolos,rfice/2S: Dlcite invitatis, scilicet Judaeisjam vocatis a lempore Abrahae : jEcce prandium meum paravi, id est my-terium Incarnationis implevi, ac sacraraenta Ecclesiae et doctrinam Ghrisiianam quibus reficiantur auimae, disposui ; tauri mei, scilicet patres Veteris Testamenti, qui sub jugo Legis lahorabant et inimiciis cornibus veutilabanr, et altilia. quasi alitilia, ab alendo dicta, scilicet patres Novi Testauicnti pinf^uedin ' caritatis saginati, pennis virtutum alati, ad superua mente erecti, occisa sunt, quia Sancti occiduntur pro salute populi; et omnia pa. rata sunt.
quia quidquid quaeritur ad salutem, jam adimpletum est in Scripturis, vel, omnia quae pertinent ad mysterium nostrae Hedemptiouis, vel, iniroitus regni, est per fidem meaj Incarnationisapertus, qui antefuerat clausus ; venite ad nuptias credendo, diligendo, et operando. llli autem neglexerunt, quia Judaei [)raedicationem Ghristi et Apostolorum contempserunt, nam pauci, comparative, de Judaeis crediderunt ; negiexerunt quidem, cfuiaDominum jiou timuorunt : Qui enim Beum timet, nihil negligit, Siibdit aiitem : Et ubierunt^ alius in villam suam, alius vero ad negotiationem Simm, ambitione seciili tamquam vill^ Domino detenti, ct ob pccuaia} cupidiiatcm negotialione occupati. Ubi Chrysostomus : a 0 miserrimus mundus, et miseri qui euin sequunturl Semperenim mundialia opera homines excJuserunt a vita. » Reliqui vero tenuerunt servos ejus, et contumeliis affectos oeciderunt : quia Joannes Baptista est ab eis incarceratus et occisus, necnon Stephanus et Jacobus, et alii discipuH, et simiiitcr multi in Testamento Veteri ; et quia, quod est multo gravius, nonnulli vocati gratiam non solum respuunt, sed etiam persequuntur. Rex autem cum audisset, iratus est^ quia a Domino merito pro talibus sunt puniti ; et missis exercit libus suis, scilicet Romanorum, sub Principibus Vespasiano et Tito, qui ex divina ordinatione venerunt contra Jerusalem, quadragesimo secundo jinno post. Christi Passionem, perdidit homicidas illos, qui in ultionem sanguinis Ghristi et suorum discipulorum ab exercitu Romanorum sunt trucidati et captivati ; et civitatem illorum succendit^ quia tunc Jerusalem est succensa, et templum in ea.
Twic uit scrvis suis, scilicet Apostolis et discipulis per revelatiouem : Nuptide quidem paratw sunt, id est mysteria Ghrisli implcta suut, et omne sacramentum Incarnatiouis, et humanag dispensationis jam peractum est, et completum : ut nativitas, prsedicatio, Passio, et hnjusmodi; sed, qui invitati erant per Legem, pcr Prophetas, pcr Apostolos, scilicct Judsei, non fuerunt digni, proptcr suam incrcduhlatem. Ite ergo ad exitusviarum, id e. -^tad GentiJes, extra viam errantes, et dispersiones Gentium, et quoscumque inveiieritis, id est cujuscumque sexus vel aetatis, cujuscumque status vcl dignitatis, cujuscumque |)roIessionis vel conditionis, sine acceptione personarum, vocate ad nuptias, id est ad hdem Incarnationis, quia nullus voJens fidem Christi rccipere, est repeJIendus. Et egrcssi scrvi ejus congregaverunt omnes quos invenerunt^ malos et bonos, quia iu EccJesia militante adniixti sunt malicuin bonis ; etimpletds sunt nuptice discumbentium^ quia, ut praidictum est, fides catholica diffusa est per orbem universum ; vel, impletde sunt, et quantum ad numerum, et quantum ad meritum, et quantum ad praeordinationem divinae Provideutiae, quod erit in fine muudi,quaudo complebitur numerus electorum.
Intimvit autem Heo? , sciJicet Deus, ad judiciam, tota enim Trinitas judicabit, id est reddet unicuique pro meritis ; ut videret discumbenteSy id cst iu fide quicscentes, attendendo scilicet vitam fidelium, et discernendo merita et demcrita eorum ; fideles enimpertinent ad judicium,nam: qiii non credit, jam judicatus est. Intrat autem dupliciter, scilicct : generaliter in futuro judicio, et specialiter in morte cujuslibet hominis. Et nota, quod discumbere in nuptiis Christi, est sacramentis EccJesiae participare, fidem Christi habere, et beneficiis Dei atque gratiis ejus perfrui. Et vidit ibi hominem, id cst totum ccetum maJorum, qui in malitia sociati sunt in unum, non vestitum veste nuptiali^ id est habentem fidem Christi, non opera. Nam, secundum ilitronymum^ vestis nuptiaJis praecepta sunt Domini, et opei^a quae conciplcntur ex Lege, et Evangelio, novi(|ue hominis efiiciunt vestimentum. Isle homo habcns lidcm sine operibus, ad nuptias Ecclesiae portat os et dentes, omittens vitae compositionem et mures Vel, non vestitum veste nuptiali, id est habentem fidem sine caritate. Dicitur autem caritas vestis nuptialis : quia tegit turpitudinem peccatorum ; quia prutegit a frigore tentationum ; quia ornat munere donorum et virtutum ; et, ut dicit Augustinus, dividit intcr fiJios regni et perditionis.
Ubi Gregorius ; « Recte caritas nuptiaJis vestis vocatur, quia hanc in so Conditor nosler habult, dum ad sociandae sibi Ecclesiai nuptias venit. Qiii ergo,per carititem, venit ad homines, eamdem carit ilem innotuit vestemessenuplialem. Sciendum vero est, quia sicut in duobus lignis, superiori videlicet et iiifer-iori, vestis texitur ; ita in duobus proeceplis caritas habetur : in dilectione scilicet L)ei, et in dilectione proximi. Duo ergo necesse est habeat, ut caritatis praiceptacustodiat, quisquis habei-e in nuptiis vestemnuptialem curat : quatenus nec ex compassione proximi, contemphitionem relinquat Dei ; nec plus quam debet inhoerens contemplationi Dei^compassionem abjiciat proximi. Sciendum quoque est quod ipsa dilectio proxiuii in duobus prseceplis subdividitur, cum quidam Sapiens sic dicat : Omne quocl tibi oderis fieri, vide ne alteri facias; et per semetipsam Veiitas prsedicat, dicens : Qimcumque vultis ut faciant vobis homines et vos eadem facite ilLis. Caritas autem vera est, cum et in Deo diligitur amicus,etpropier Deum diligitur inimicus. Magua sunt haec, alta sunt haec, et muliis ad exhibendum (lifficilia ; sed tamen ista est vestis nupiialis. Quisquishauc recumbens non habet, jam sollicitus metuat, ingrediente rege, quin mittatur foras : » haec Gregorius.
Et ait illiy unumquemque enim homincm in judicio particulari, cum moritur, universorum Judex interrogat, quomodo in hde Christiana se habuerit ; sed in fine mundi loquetur toti humano generi : Amice, fidei participatione, sed nonoperatione ; debiti obhgatione, ? ed non solutione; nomine, non re. Vocatur ergo peccator amicus, propter fidem informem, quae nolitia quaedam est, et Dei donum, licet non sufiiciat ad salutem ; vocatur etiam amicu>, propter naturam, qua ad ima^inem Dei est factus ; vel, quia fuit invitatus. Quomodo huc intrasti inter con;j;'regationcm, scilicet fidelium, sacramenta Ecclesice suscipiendo, fidemEcclesiae contitendo, et non habens vestem nuptialem^ scilicet opera, sine quibusfides est mortua? vel, vestem nuptialem, scilicetcantatem, quia absquc tali veste ncmo ad communionem fidelium debet accedere, qnoniam dignum est, iit convivantes ip4 sponso in habitu sint conforines, qui vestem induit caritatis? Caritas dicitur vestis : tum quia opcrit delicta, tum quia calefacitdesideria,tum quia sine ea non placent Deo opera nostra. Diciturautem /mptialis : qiiia marimonia fiunt propter amicitiam reformandam, confirmand im et augendam. In matrimonio igitur Filii Dei, quod fecit cum natura humana, amicitia inter Deum et nos est reformata, perpetuo conlirmata, et etiam augmeniata.
Et nota quod existentium in nuptiis Christi : plurimi sunt induti sacco avaritiae ; aliqui sunt induti purpura superbiae ; aliqui auro inanisgloriae ; aliqui pellibus ovium simulatae justitiae ; aliqui armis iracundiae ; aliqui habent vestimentum sordidatum peccato luvuriae_; _ aliqui laceratum dissecationc invidiae ; aliqui incompositum negligentia accidiag ; aliqui molli intuitu complaceniiae ; aliqui nimis affluentes, voracitate gulae. De quibu-; omnibus in Sophooia dicitur ; Visitabo super, omnes qui induti sunt veste pcregrina.
At Hle obmutuit : propter timorem accusatitmis, propter erubescenliam iniquitatis, propter ignorantiam excusationis, prae confusione non habens quid responderet; etenim Deo nullus respondere potest, sed propria arguente conscienlia, convincitur ct muius efficitur. l^er hoc ergo quod ille obmutuit, monstratur quod in illo ultimo examine omne genus excu^ationis cessabit. Tunc dixitrex ministris^ id est Angelisdivinaejustitiaeexsecutoribiis, vel, isti ministri sunt maligni spiritus, qui deputati sunt ad p. ^nam damnatorum, quia secundiun Origenem, merito sunt poenae auctores, qui fueruntculpae siiggestores : Ligatis manibus et pedibus ejus, id est, abiata potestate bene operandi, ct a l salutem revertendi, ac gratiam recuperandi ; vel, pedes sunt facultas liberi arbitni, manus vero sunt poteutia ligatum iii operis, et utrumqiie est damnatis; mittite ti projicite uium sic ligatum, in tenebras exteriores^ a •visione Dei, et qiiia sunt extra omnem diem, etextra amhitumdivinge misericordiae ; vel, exierioies, id est coipcralcs, et localiter extra ipsum posilas, quia habuerat in semetipso, dum hic vivcret, tencbras interiorrs, id estmentales Tenebrae enim ignorantiae ducunt ad tenebias culpae ; et hae ad tentbias poenae, Unde, secundum Gregoriuin, interiores tenebras dicimus caecitatem mentis;e\teriores Yero tencbras, aeternam noctem damnationis. Qui ergo nunc in vilio ligantur sponte, lunc in supplicio ligahuntur invite ; el ligabit ibi poena, quos liic, a bonis operibus, ligavit cuipa. Et quid itti sustinebit, qui hic bene vivcre contenipsit, subjungit, dicens : Ibi erit fletus, scilicet oculorum, pcr illiciias concupisceii ias et in vanitate mundi hic vagantium : et stridor dentimn, in ( dacitate modo gaudeiitium, quatenus singula membiasutiplicio sub;accant, qui hic singulis vitiis subjecta serviebant, Vel, fietus et stiidor, id est dolor mentis et corporis, ad quae reducitur omnis poena inlernalis : fletus enim e tristitia originatur, et stridor dentium causatur a contrariis causis, scilicet ex ardore ignis, et trigore infernali, unde dicitur in Job : Ad nimium calorem transibit, ab aquis nivium. In fletu etiam et stridore, magnitudo tormentorum, et doloris inimensitas significatnr. Vel corte, stridor dentiuni prodit indignaniis aflectum, eo quod sero unumquemque poenitcat, scro ingemiscat sero silii irascaiur, quo I t.
. m pervicaci improbiiate deliq erit. Et, quia in convivio nupliali non inilium, sed finis quaeritur, couscquenter lepulso uno, in quo onine malorum corpus imprimitur, gcneralis scntentia, et parabolse conclusio inferlur : Mutti enim sunt vocati, ad fidem catholicam ; pauci vero electi, ad glorium, scilicet comparalive, respectu illorum qui vo. ati sunt ad fidcm, quia inter multos fideles habentes fidem, pauci sunt electi qui hahent fidem /ormatam. Rursus, omnes hoinines vocantur ad fidem; sed pauci suQt electi, quia pauci sunt fideles respectu infideliuin. Tale est quod dicit : Non unus tantum de vocatis ejectus est de nuptiis, sed intelligendum est de multis, quia per illum uiiicum intelligitur universitas nialttrum, qui habcnt fidemsine operibus caritatis. Nam, secnndum Augustinum, homo ille qui inde projectus est, nnn unum hominem significat, sed multos, quia ille unuscorpus malnrum est. Uude alibi dicitur \Lata est via qu% ducit ad perditionem, et multc sunt qui ingrediuntur per eam ; et arcta est via qux ducit ad vit tam, et pauci sunt qui inveniunt eamEt hoc multum deberet nos terrere.
et ad hiimilitatem movere, quia es, nobis incertum, utrum simu-^ de illo parvo numiTo electorum uec nqn. Umle ait Gregorias: «Tanto crgo sibi unusquisque metuat, et iu humilitate se deprimat. qu mto si sit electus igutjrat, quia, quod saepe dicendum est, et sine oblivione retinendnm : Multi sunt vocati, pauci vero electi : » haec Gregorius.
et notandumquod hoc verbum : Ibierit fletus et stridor dentium, in septem locis Evangclii li^gitur, et hoc contra septem vilia maxime praelatttrum, secumlum quod ubique in praecedenti littera redditur causa. Prima causa est, quoniam maie intraverunt, scilicetper nunimum, non pcr Deum,per cupiditatem, non per caritatem, unde dicitur hic : Quomodo huc intrasti non habens vestcm nuptialem ? et scquitur : Ibi erit flctus et stridur dentium. Sccuiiiia, quia male Nixerunt. non sicut p;! stores, sed sicut praedones, non sicut Episcopi,st! d sicut epicurci,unde supra de sagena dicitur: Malos autem foras miserunt, et seiiuitur : Ibi erit fletus et stridor dentium. Tertia, quia alios scandalizaverunt, sicut lapis subito occurrens pedi, tacit ipsum cespitare et offendcre, umie dicitur supra : Et colligent de regno ejus omnia scandala, el seciuitur : Ibi eritfletus et stridor dentium.
Quarta, quia in docendo et regendo inutiles fuerunt, iindc infra dicitnr : Servum inutile projicite in tenebras exterioers et sequitur : Ibi erit fletus et stridor dentiim Quinta, quia subditos et superbia verbi et avantia lacti oppresserunt, unde et infra dicitur: Sidixcrit servus malus, moram facit Dominus meuSy etc. ; partem suam ponet cum hypocritis^ et sequilur : Ibi erit fletus et stridor dentium. Sext;», quia magiia de se priESumpseriuit credendo et majora jactaiido, unde sup. ra dicitur : Nonne manducammus coram te, et bibimus, etc. ; et sequitur : Ibi erit ftetus et stridor dentium. Septiina. quia ni)n poeiiituerunt, elalio enim superbiae repugnat humilitati poenitentiae, unde supra de Cenuirione dicitur : Filii autem regni ejicientur foras in tenebras exteriores, et sequitur : Ibi erit ftetus et stridor dentium.
Has ergo Chnsti et Eccle iae nuptias tola mctite diiigamns, harum gaudiis coelestibus indeiessa bononim intcntione jungamur; has quia per fidem vocati intravimus, mundo dibectionis habitu celebrare curemus, nostraeque actiunis simul et cogitalionis maculas ante diem extremi discrimiuis, ipsi sollicitius examinaudo diluamus, ne forte tunc ingiediens rex, si viderit nos nuptialeui caritatis vestem non habentes, ejiciat nos, et ligatis a facultate bene agendi tnanibus nostris, ac pedibus, in tenebras miitat exteriores. Si quis enim in tempore judicii, luerit invrntus sub uoinine Christiano n<in habeiis opera Christiani, slilim corripictur, et auiliet istud a Rcge sibi (lici : Amice^ qmmodo hiic intrasti, nm hnbens vesteni nui>tialeml Qujsi diceiet : Uiquid Chnstianus es effecius, cum upera tua nn\ sint Christiaui? Nullus it ique de vocatiune praesuinat d uiee de adi'plione linis securus cxistat. Omnes quidern vocat Deus vuluntate antecedente,seci:n<lum quam onmeshomines vult salvos fieri ; et tamcn pauci sunt electi, quia pauci beatitudinem consequuniur, respectu eorutn qui condemnantur. Nonnulli quidem vocati, nec incipiunt; nonnulli vero in bonis, quae incoeperunt, minime persistunt; NUP lAS, ETC. 2-23 et multi fidcm percipiunt; sed respectu malorum paiici siiut, qui in gratia usque infiiiem perseverant. Nemo autem Cliristianutn se judicet, nisiis quiChristi doctrinam scqiutur, ejusqueimiiatur eximplum. Quienimmale vivit et Christianus vocatur, in)Uriam Ctiristo lacit.
Unde Augustinus: « Nemo sine cau^a quodcumque nomen sortilur. SutMr utdicatur. necesse est ut calceainenta conficiat. Vocetup quis f ibcr, aut aliu^ artifev, artis periiia fiat. Hujusinodi excmplis cognoscimus nullum sine actu nnmen sed omne nomen ex actu. Chnstiani ergo nomen ille frustra sortitur. qui Christum non imitatur. Quid enim tibi prodest vocariquod non es, et nomen usurpare alienum ?
Sed si Christianum te esse delectat, quae Christianitatis sunt get^e, et inenlo tibi nomen Christiani assume. Tu ergo quomodo Christianus diceris. in quo nullus Christiani est actus? Christiauus, justiiiije, bonit. atis,inti'gritatis, paiientiae, modestiifi, castitatis, pudicitiae, pietatis, humilitatis et inocentiae est nomen; et tu istud nomen quomodo tibi defendis et vendicas, cui de tam pluribus rebus nec paucae subsistunt? Christianus iile est. qui non nomine tantum sed opere est, qui viam Chriti sequitur, qui Chrtstum in omnibus imiiari conatur, sicut scriptum est : Qui dicit sese in Christo manere, debet sicut ille ambulaoit, et ipse ambulare. Christianus e4, qui die noctuque Deo deservit, qui indesinenter ejus praecepta meditatur et cogitat, (|ui pauper muudo ef.
icitur, ut Dco locup es fiat, qui int ^r homiues habetur iiiglorius, ut coram i>eo ct Angelis glori isus appareai, qui in corde suo nihil sunulatum videtur habere nec fictum. cujus sim. ilexeL im uaculata est anima, cujus conscientia fidelis et pura est, cujus tota in Deo mens, cujus omnis spes in Christo est,qiii coelestia p otius quam terrena desiderat, qui humana spernit ut possit habere divina : » haec Augustlnus. Unde et Leo Papa : « Frustra appellamiir Christiani, si imitatores non sumus Christi, qui ideo viam se esse dixit, ut conversatio Magistri esset m forma discipulis, et illam humilitatem eligeret servus,quam sectatusest Dominus. » Undeetiim Cyprianus : « Christianus nemo recte dicitur,nisi qui Ghristo morihus coaequatur. » Unde etiam Anselmus : « Inter infideles computantur, qui quod voverunt non impleverunt. » Quicumque etiam non Chri4um sequitur, non solum Christiani nomen amittere, sed ct Antichristus diri meretur. Unde ait Augustinus : « Quisquis lactis negat Christum, Antichristus est; et magismendax est Antichii4o,qui ore profitetur Christum, ot factis negat.
Ideo mendax, quia aliudloqnitur et ahud agit. Quis est qui non credit quud Jesus sit Christiis? Qui non vivit quomodo praecipitChrislus. iMulti enim dicunt: Credo, sed fides sine operibus non salvat. » Et iterum : « Omnes negant Christum in carne venisse, quia violant caritntem Jesu ; non enim opus erat ut veniret, nisi per caiitatem. Majorem hac dilectionem nemo habet^ quam, ut animam suam ponat pro amicis suis. Quisquis viohit caritatem, qiiodhbet dicat lingua, vita ipsius negiit Christum in carne venisse;et iste est Antichnstus ubicumque fuerit, quocLimque iiitraverit : » haec Augustinus. In hoc ergo maxime nosChristiani Gentiles scandalizamus, quia caritatem et vitam virtuosam non habemus.
Unde Ghrysostomus : « Nihil aliud est quod scandahzat Gentiles, quam quod non amor est. Cum enim multiphcata fuerit iniquitis, frigebit amor; vitam autem nihil ita lacit claram, ut amor. » Et iterum : « Nihil enim Gentiles ita afficit ut virtus; nihil ita illis offendiculo est, ut improbitas : et jure quidem. Cum etenim videritavarumetrapientemcontraria praecipientem, eumque qui inimicos diligere jubetur in contribules suos,tamqiiam in feras ssevientem, nugasprseceptailla vocabit. Cum viderit quempiam mortis formidine c. iptum, quo pacto immurtalitatis docirinnm accipiet? Cum ambitiosos viderit , aliisque animi morbis captos, potius in sua manebit sententia, nihilque de nobis magnum putabit. Nosergo,nos utique in causa sumus,cur illi in suo errore persistant.
Nani doctrinam illam olim suim repudiaverunt et nostra admirantur ; sed ex vita nostra arcentur. Verbis enim philosophari facile est,et multi etiam apud illos id quidem fecerunt; adhuc vero requirunt opera bona. Veteres illos, qui apudnos fuerunt recogitent, dicet aliquis. At illis non credunt, sed nos prsesentes observant ;ostendite nobis, inquiunt, fidem per opera. Haec autem nusquam sunt ; sed, cum nos vident plus quam feras proximos nostros discerpere, nos orbis pernicicm vocant. Hiec Gentiles retinent, ne ad nos transeant. Itaque nos horum poenas dabimus, non solum ijuod mala perpetremus, sed etiam quod propter nos nomen Dei hlasphemetur et quod multi ab ingre^^su Ecclesiaearceantur. Quousqiie ergo pecuniis,(leliciis,alterisque vitiis dediti erimus?
Abstineamus denique, et virtutem omnem exerceamus, ut futura consequamur bona : » haec Ghnjsostomus. ORATIO Domine Jesu Christe, Rex coelestis glorise, qui nos per nuntios tuos, scilicet per sacram Scripturam, infirmitates, periculum vivendi, mutationem fortunae, et gratuitam volunlatem, ad nuptias tuas vocasti, da nobis caritaiis vestem nuptialem, ne a confessione peccati, et a laude Dci umquam obmutescamus, ne a resurrectioue spiritualis gaudii, sciiicet j^ace, et securitate, separemur ; et da nobis vestem pietatis, et bonae operationis, ne, ligatis manibus et pedibus, in tenebras exteriores mittamur. Amen. DS QUiESTIONE
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