De primo et magno, ac secundo et simili Ligis mandato
The Trap of the Scribes
The Pharisees and Sadducees attempt to test Jesus with questions about the Law.
The first commandment of the Law. When the Pharisees heard this and rejoiced that Jesus had silenced the Sadducees—who had nothing left to say against his answer—they gathered to attack him in a different way, coming in a great crowd to intimidate him all the more. Hence Chrysostom says: 'They gathered so they might overcome with a crowd the one they could not overcome with reason; they confessed themselves to be far from the truth, those who joined together in a crowd.' When the Pharisees withdrew, the Sadducees came; and when the Sadducees withdrew, the Pharisees returned, trying to wear Jesus out and subvert him with frequent confrontations. Although they held opposing views regarding the immortality of the soul and the resurrection of the dead, they still agreed in their persecution of Christ. Jerome says: 'What we read about Herod and Pontius Pilate—that they made peace in the death of the Lord—we see even now in the case of the Pharisees and Sadducees, who are opposed to each other, but agree with the same intent to tempt Jesus.' One of them, a scribe and doctor of the Law, approached and, while tempting Jesus to catch him in his speech, asked him: 'Master, which is the great commandment in the Law—the chief one?' He asked, desiring to know by way of temptation, not so that he might learn, but so that he might deceive. Chrysostom says: 'He calls him Master, yet he does not wish to be his disciple.' He asks about the great commandment, yet he doesn't even observe the least; for someone who has already fulfilled the lesser ought to be the one asking about the greater justice—so says Chrysostom. He asked about this, however, because there were differing opinions on the matter: some said that sacrifices and offerings were more pleasing to God than works of charity, while others argued the opposite—which is, in fact, more true.
The Great Commandment
Jesus defines the first and greatest commandment as loving God with one's whole being.
And Jesus said to him, "You shall love the Lord your God." According to Chrysostom, he doesn't say, "Fear," but "You shall love"; for fear belongs to servants, but love belongs to children. He doesn't say, "Know," but "You shall love"; for to know God is natural to human beings, but to love him is the mark of a religious and upright heart. "You shall love," I say, "the Lord your God with all your heart"—that is, with all your intellect, without error, so that you leave no room for error in your confession of his divinity; "and with all your soul"—that is, with all your will, without opposition or contradiction, so that you desire nothing contrary to him; "and with all your mind"—that is, with all your memory, without forgetfulness, recalling nothing that would diminish your sense of God. Mark adds: "And with all your strength," or power, so that your faculties and your entire capacity may serve him and be spent for his sake. Hence Augustine says, "Love God with all your heart." You are commanded to direct all your thoughts with all your soul, to direct all your life with all your mind, and to direct all your intellect toward him from whom you have all that you offer. Therefore, leave no part of your life empty or open to enjoying something else; but whatever else comes into your mind to be loved, let it be swept toward the same goal where the entire force of your love is running. For a person is at their best when their whole life is directed toward the unchanging Good. And so, Chrysostom asks: "What does it mean to love God with your whole heart?" It means your heart shouldn't be inclined toward the love of anything more than toward Him. For to whatever extent your heart is given to anything else, to that same extent it is diminished toward God. What does it mean to love God with your whole soul? It means having a mind that is entirely certain in the truth and firm in the faith. For anyone who believes that all good is in God, and that there is no good outside of Him, that person loves God with their whole soul. What does it mean to love God with your whole mind? The goal is for all your senses that relate to the mind to be empty of everything except God. Chrysostom says: whoever’s intellect serves God, whoever’s wisdom is centered on God, whoever’s thoughts dwell on the things of God, and whoever’s memory recalls what is good—that person loves God with their whole mind. According to Bernard, it is said "with your whole heart." This means: wisely, against the devil’s suggestions, so we aren't led astray; with our whole soul, sweetly, against the pleasures of the flesh, so we aren't enticed; with our whole mind, strongly, against the pressures of the world, so we aren't crushed. For these are the three things that especially pull us away from the love of God: the devil, the flesh, and the world. The Lord adds: "This is the greatest and first commandment." It is greatest in dignity, because it concerns the greatest thing—namely, loving God; it is first in order, because the commandment to love God precedes the commandment to love your neighbor. And truly, this is the noblest and most useful among all the commandments; for in this, all commandments are fulfilled. This commandment to love God is also great, because the natural law commands it, imprinted divinely and indelibly in the mind of every rational creature; it is greater, because the Mosaic Law, given by God and ordained through angels, repeats and commands it again; it is greatest, because the evangelical Law, handed down by the Son of God himself, confirms it. The first is the commandment, the intention of the one commanding, and the end. In everything, whatever is directed toward an end comes first in intention. That is why the Apostle says, 'The end of the commandment is charity'—an end that doesn't terminate or finish, but one toward which every commandment is ordered. He also says, 'The fullness of the Law is love.' And the Psalmist says, 'I have seen the end of all perfection; your commandment is exceedingly broad.' Or, the first is the necessity of observance. To fulfill this commandment perfectly, however, four things are required. The first is the remembrance of divine benefits. Since we have everything we possess—whether external things, or our body and soul—from God, we must serve Him with all we have and love Him with a perfect heart. Anyone who thinks of someone’s kindness but doesn't love them would be incredibly ungrateful. The second is the consideration of the divine excellence, for God is greater than our heart; and therefore, even if we serve Him with our whole heart and all our strength, we are still not sufficient, nor do we satisfy Him. Hence it is said in Ecclesiasticus: 'Glorify the Lord as much as you can, for He will still surpass it; He is greater than all praise.' The third is the renunciation of worldly things and all temporal goods. Anyone who equates anything with God does Him a great injury; this happens when we love temporal and corruptible things alongside God. He wants us to love nothing but Him, because He alone wants to possess our heart without any rival. Hence Augustine says: "Lord, he loves You less who loves anything else besides You." And Jerome adds: "He is too greedy to whom God does not suffice." The fourth requirement is the total avoidance of sin, because no one can love God while living in sin—that is, in mortal sin—which is why it is said: "No one can serve two masters." Therefore, if you remain in sin, you don't love God. The proud man doesn't love God, nor does the person who loves empty glory. Neither does the one who prefers empty glory—which is nothing—to God, nor the pleasure-seeker who abandons Him for a moment of delight.
The Second Commandment
Jesus explains the second commandment, loving one's neighbor as oneself, as being similar to the first.
The person who loses Him for a coin or for nothing at all—that is the first and similar love. Then he adds: The second is similar to the first—not equal, but similar—because it concerns a similar act, namely love, or a thing similar to God, namely man, who was made in the image of God. This is the command: 'Love your neighbor as yourself,' which means loving them for the same end as you love yourself: for justice and salvation, for grace in this life and glory in the next, and for the same blessedness to which you are called. you yourself. So, just as it doesn't denote an equality of degree—because a person is bound to love themselves first and more than their neighbor, all other things being equal—it does denote a similarity of the good desired, so that you might wish your neighbor to be in the grace and love of God just as you are. And when it is said 'the second,' there is no order except regarding the matter, which is... God and neighbor; for there is only one commandment regarding love. Or perhaps it is an order of causality, because love of neighbor is caused by the love of God. And that is why the Apostle says: 'Whoever loves their neighbor has fulfilled the law,' because the cause is understood in the effect, and not the other way around. Love for God, therefore, is the source of love for one's neighbor, and love for one's neighbor is the recognition of love for God, and even its nourishment. As Gregory says: 'Through the love of God, love of neighbor is born, and through the love of neighbor, the love of God is nourished.' Likewise, love for yourself must come before love for your neighbor. Hence Augustine says: "See first that you already know how to love yourself; then I entrust your neighbor to you, whom you should love as yourself." If, however, you don't yet know how to love yourself, I fear you'll deceive your neighbor just as you deceive yourself. And again: "It is clear that every person is to be considered a neighbor, because no evil should be done to anyone." But anyone who loves people must love them either because they are righteous or so that they may become righteous. For in this way you must also love yourself: either because you are righteous, or so that you may become righteous. For in this way one loves one's neighbor as oneself, without any danger—so says Augustine. The way of loving one's neighbor is considered according to four causes: first, the final cause, meaning the neighbor is loved for God's sake; second, the material cause, meaning that what is good is loved, not what is evil; third, the formal cause, meaning it is done in due order, below God and above temporal things; fourth, the efficient or moving cause, because one loves them as a human being, not merely because they are a father, son, member of the household, or friend. A person ought to love oneself in these same ways. Note, according to Augustine, that God is to be loved first, one's own soul second, and the neighbor's soul third. Note also that love for your neighbor is false if it hinders your love for God; if you do anything for the sake of a neighbor that goes against your love for God; if you overlook faults in someone you love that you wouldn't overlook in someone you don't love; if you find something pleasing in them that you find displeasing in others; or if you cannot patiently bear it when someone else loves another person as much as or more than they love you.
The Fulfillment of the Law
The Law and the Prophets are shown to depend entirely upon the two commandments of love.
The Lord says: The whole Law and the Prophets hang on these two commandments of love, because the entire Decalogue and all warnings or threats find their end here; for this is why there is love. They intend for it to be introduced. For the whole Scripture of the Law and the Prophets is ordered toward the love of God and neighbor; whatever is commanded in the Law and the Prophets is commanded with this end in mind: that God and neighbor be loved. And because of this, all the commandments and writings of the Law and the Prophets are nothing but certain explanations of these two commandments, because everything is ordered toward these two. Likewise, all precepts are referred to these two: for the first precept, that is, the love of God, encompasses and fulfills all the commandments of the first tablet, because in it are contained the three commandments concerning the love of God which were written on one tablet; and the second precept, that is, the love of neighbor, encompasses and fulfills all the commandments of the second tablet, because in it are contained the seven. These are the commandments concerning the love of neighbor that were written on the second tablet. For whoever loves God shuns idols, doesn't take the name of God in vain, and keeps the Sabbath day holy. And whoever loves their neighbor honors father and mother, doesn't kill, doesn't steal, doesn't commit adultery, doesn't bear false witness, and doesn't covet their neighbor's wife or anything else that belongs to them. As Chrysostom says, just as hatred prompts every kind of evil, so love prompts every kind of good. Yet love for God extends to three things, so that it compels all of them. . All affections and all human reason must be directed in this way. Whatever we read and discern, let it be referred to God and occupied with divine things, so that nothing remains in a person that isn't subject to divine love. Likewise, there are two things to observe regarding love for one's neighbor: that you cherish them by bestowing benefits. ... And that no malice causes harm. The first is the affirmative, regarding which Matthew says: Whatever you wish, and so on. It is an obedience of the will, using rational discernment between what is owed and what is not, so that you may do or leave undone—in heart, word, and deed—what you would have others do for you, as humans, insofar as they are humans and not brutes; and you must do the same for them in a similar case, with your will, your deeds, and full affection. According to this rule, love of neighbor causes and effects all things, commanding all the movements of every virtue that reach out toward one's neighbor, both interior and exterior. The other is the negative, regarding which Tobias says: What you hate to have done to you by another, do not do to another in heart, word, or deed; watch that you don't do it to another in will or in deed. In affection or in effect. According to this rule, love of neighbor causally restrains and holds back all the movements and acts of those who are base toward him. Although, therefore, the precepts are diverse—by which we either usefully desire what should be sought, or usefully guard against what should be avoided—they are nonetheless one in the root of charity. For we ought to do all things in the love of God and neighbor. Christ rightly says that the Law and the Prophets are brought back to the two commandments of love, because from these... ...depend, and in them love, the rule of order, finds its end. ...of the elect. It is the universal law that binds all things, the power of virtues, the canon of canons, the law of laws; it is not a decree of the people, but the pleasure of the Prince, the sanction of the King of kings, which He not only issued or established by commanding, but also declared and proclaimed by teaching personally, and fulfilled by keeping—the law of the Lord that converts souls. It is the mother and origin of divine laws. It is the mistress of human reason and equity, the enemy and foe of all iniquity; its observance is begun through grace in this life, and continued until death in the next. It is brought to maturity.
The Mystery of Christ's Nature
Jesus challenges the Pharisees' understanding of the Messiah by questioning David's relationship to him.
And because, as Chrysostom says, the Jews, thinking Christ was merely a man, were testing Him—and they wouldn't have tested Him if they had believed He was the Son of God—Christ, wishing to show them that He was God, put such a question to them, proposing it to them so that the question itself might show them who He was. For because He was about to come to His Passion, He corrects the false opinion of the Jews, who said that Christ was the son of David but not his Lord; and, as Jerome said, He speaks openly to them about Himself so that they might be without excuse. When the Pharisees had gathered, having come to test Him, Jesus questioned them. It was as if He were saying to them: "Until now I have answered your questions; it's time for you to answer Me in something." He asks them, therefore, about the one they believed was to come—because they refused to believe He was present—whose son he ought to be. He says: "What do you think about Christ—that is, about the Messiah promised in the Law, whom you believe is to come?" Whose son is he? The Jews are doubly mistaken regarding Christ. First, they are wrong about his person, for they don't believe he is the Christ who came into the world and was born of the Virgin, but are still waiting for him; second, they are wrong about his nature, because they don't believe that the one they are waiting for is God, but merely a man. He questions them about this second error—whose son he is—and he likely asks this because, having directed the whole Law toward the two commandments of love like a skillful legislator, Christ wants to show that these two commandments are reduced to one lovable object, which is Christ. For nothing is loved as God and neighbor unless it is Christ himself, who possesses a dual nature in the unity of his person; they say to him, "David," according to the Psalmist's words: "Of the fruit of your womb I will set upon your throne." They believed he would be a mere man, David's descendant, and so they spoke of David alone, thereby denying his divinity. He says to them, arguing the opposite: "How then, if Christ is a mere man as you believe, does David—to whom the hidden things of divine wisdom were revealed in the Spirit, that is, the Holy and prophetic Spirit—call him his Lord, not from his own heart?" He would not have said this if he were his son, saying: "The Lord said to my Lord," that is, the Father to the Son. They explain it this way, however: The Lord, Creator of heaven and earth, said to my Lord—that is, to the Messiah. This verse proves in three ways that the Messiah is not merely a human being. First, David calls him Lord. It works like this: no father calls his own son—who draws his nature from him—his Lord. But David, inspired by the Holy Spirit, calls Christ his Lord; therefore, he must possess more than just the nature he... —he draws from him, but a higher one, according to which he is called his Lord, namely the divine nature. No one is both a son and a lord to another according to the same nature; therefore, there is one nature according to which he is a son, which is human, and another according to which he is Lord, which is divine. Second, the same thing is proven this way: when David said this, the Messiah was not yet a human being. How, then, could he be his Lord, since he did not yet exist and did not come into being before him, but after him? Therefore, we must assume another nature. According to which he existed before him. Third, the same thing is proven from what follows: 'Sit at my right hand.' For it's impossible for a mere human being to sit at the right hand of God. So let David say: 'The Lord said'—meaning God the Father—'to my Lord,' meaning Christ, His Son, whose very act of speaking is to beget a Son equal to Himself. Therefore, 'to my Lord' refers not to the nature He took on when He became man in time, but to His nature as the eternal Son of the Father: 'Sit in peace, having attained the kingdom, at my right hand'—that is, in my equality, as God; or, in the higher goods, as man, because He is above the angels so that He might be in the glory of the Father. 'Until I make'—this includes, but doesn't mean He won't sit there afterward, for He will sit forever—'your enemies, and those who disobey you, a footstool for your feet,' that is, until I have brought those who rebel against you into subjection: either by a willing and voluntary submission, meaning they believe you are true God and man; or by a forced submission, so that on the day of judgment they are punished and believe against their will, such that, whether they want to or not, they are subject to you, just as a footstool is subject to the feet. This subjection will be completed at the judgment, when all things are perfectly subjected to Christ as man. If, then, David truly calls Him Lord, how is He his son—that is, only his son—when a son, by the very fact of his birth, is subject to his father, especially according to the customs of the ancients? Parents are generally considered the masters of their children rather than children the masters of their parents; for a son ought to be subject to his father, and not rule over him. It is as if to say: Since He is the son of David according to His human nature, and consequently inferior to him, we must posit another nature in Him, through which He is his Lord and superior to him. And this is the divine nature; therefore, there are two natures in Christ: divine and human. Thus, He is the son of David and also Lord: son in that He is man, but Lord in that He is God; and so it remains that Christ is both man and God. They didn't err, nor do they find fault, in saying Christ is the son of David; rather, they err because they believe he is merely a man, and not the Son of God. Christ, however, proved himself to be not only David's son but also the Son of God, refuting them through the authority of David himself. No one could answer him a word, because they could not deny the Scripture, and his argument was irrefutable; nor did anyone from that day dare to question him further, because they were clearly convicted by his testimony and reasoning. As Jerome says: 'Being refuted by his words, they dared not question him further.' They clearly admit that he is understood to be the Roman's... from which we understand that the poisons of envy can indeed be overcome, but it is difficult for them to rest: so says Jerome.
Prayer for Grace
A concluding prayer seeking the grace to fulfill the commandments and acknowledge Christ's divinity.
PRAYER: Lord God, my sanctifier, you have sent me your law so that I might love you with my whole heart, my whole soul, my whole mind, and with all my strength; but I am not even capable of this unless you give it to me, for every perfect gift and every good gift comes from you. You command that you be loved; give what you command, and command what you will. Give me also the grace to love my neighbor as myself. So that here I may obtain grace, and there glory, in that same one. Grant me also, good Jesus, that I may believe with my heart, confess with my mouth, and testify by my actions that You are the Christ, the God and man sent to us, so that, by being willingly subject to You now, I may rejoice with You forever. Amen.
Read the original Latin
PRIMO Legis mandato. — Pharisaei autem audicntes, et gauclentes quod sdipienti respunso Jesus silentium imposuisset Sadducaeis^ non habentibus quid amplius dicerent contra responsionem ejus ; convenerunt in unum, ad ipsum aJio modo invadendum, et venerunt in magna mnltitudine, ad magis eum terrendum. Unde ait Chrysostomus : « Convenerunt ut multitudine vincerent, quem ratione superare non poterant ; a veritate nuilos se esse professi sunt, qui mnltitudine se acm iverunt : » hcEi" Chrysostomus. Ri^cedentibus Pharisaeis, venerunt Sadducaei, et iterum recedentibus Sadducaeis, vencrunt Phansaei, tentantes Jesum frequeuti congressu fatigare et subvertere ; licet eiiim contrarii e-sent in opinione de aniniae innnortalitate, et mortuorum resurrectione, conveniebant tamen in Ghristi persecutione. Unde Hierony mus : « Quod de HiTode et Pontio Piidto legimus in Djmiui nece eos fecisse concordiam, etiarn nunc de Pharisaeis cernimus, et Sadducaeis, qui inler se contrarii suut, sed ad tentandum Jesum pari mente consenliunt. » Et unus ex eis, Scriba et Legis doctor accessit, eltentans Jesum capere iu Siivmoae^ iaterrogavit eum: Magister^ quod est mandatum magaum in Lege, id e>t praecipuum ? Interrogavit, tentaaSjDon scire desiderans, non ut disceret, sed ut deciperet. Unde Chrysostomus: « Magistrum vocat, cujus non vuit esse discipulus.
De mandato magno interrogat, qui uec miniinum observat, llle enim debet interrogare de majori justitia, qui jam minorem complevit : » haec Chrysostomus. De hoc autem interrogavit, quia circa hoc diversae erant opiniones : quidam enim dicebant sacrificia et oblationes magis placere Deo, quam opera cantatis; alii dicebant contrarium, quotl magis est verum.
Et Uit illi Jesus : Diliges Bominum Deum tuum. Non dicit, secundum Chrysostomum : Time, s^^d : Diliges ,* timere enim servorum,diligere e4 filiorum. N >n dicii etiam : Gognosce, sed : Diliges ; cognosccre enim Deum propriiim e-t humanae naturae, diligere auiem, religiosi cordis et recti. Diliges, inquam, Dominum Deum tuum^ ex toto Gorde tuo, id est ex toto intellectu sine errore, ut nullum in confessione divinitalis locum errori relinquas ; et in tota anima tua^ id est tota voluntate sine contrarietate et contradictione, utnihil contrarium ei velis ; et in tota mente tua, id est tota memoria sine oblivione, nihiJ reminiscens quo minus de Deo sentias ; addit Mareus: Et ex tota virtute, seu Ibrtitudiue, tua, ut vires tuae et tutum posse sibi serviant, et ad ipsum expendantur. Unde ait Augustinus : « Deum ex toto corde dilig(! re praeciperis, ut omnes ccgitationes tuas ; ex tot;i anima ut omnem vitam tuam ; ex tota mente tua, ut omnem iniellectiim tuum, in illnm conferas, a quo habes ea quae confers. iXullam ergo vitae nostrae partem leiiquil quae vacare debeat, et quasi locum dare, ut alia re velit frui; sed quidqui l aliud dili,irendum venerit in animum, illuc rapiatur, quo totus dilectionis impetus currit. Tunc est enim opiimus homo, cum tota vita sua pergit in incommutabile bonum.
» Unde et Chrysostomus : « Quid est diligere Deum ex loto corde? Ut cor tuum non sit inclinatum ad ullius rei dilectionem amplius quam Uci. Pro quanta enim parte cor tuum fnerit ad ali quam rem, pro tanta minu«( est ad Deum. Quid est in tota aiiinia diligcre Deum? Id est certissimum animum habere in verilate, et firmum esse in fide. Qui enim credit apnd Deum esse omne bonnm, et nihil boni e? se extra ipsum; liic in tota anima dilihgit Deum. Quidest in totamente diligere Deum ?
Itl est, ut omnes sensus tui, qui pertinent ad mentem, Deo vacent. Cujus enim intellectus Deo ministrat, cujus sapientia circa Deum est, cujus cogitatio ea quae Dei suuttractat, cujus memoriaquae hona sunt recordaiur, tota menie diligit Deum : haec Chrysostomus. Seeundum Bernardum^ dicitur toto corde. id est sapienter,conlrasuggestionesdiaboli, ne seducaniur; tota anima, dulciter, contra delectationes carms, ne alliciamur; tota mente, forliter, contra pressuras mundi, ne opprimamur. Haec enim sunt tria, quae praecipue retrahunt ab amore Dei : diaboltis, caro et mundus. lit subjungit Dominus : Hoc est maxinium, et primum mandatum : maximum di^-^nitate, quia de maximo, scilicet de Deo diligendo ; primum ordine, quia praeceptum de diiigendo Deum praecedit piaeceptum dediiigendoproxinium. Et vere isiud est nobiiius et utilius inter omnia mandata ; in hoc enim omnia mandata implentur. Hoc etiam mandatum diligendi Deum est magnuro, quia mandat hoc lex naturalis, in niente omnis creaturae rationalis divinitus indelebiliierexpres-a ; majus, quia remandaf, et repefens iterum mandat hoe Lex Mosaica a Deo (lata, et per Angelos ordinata ; maxivum, quia confirmat illud Lex evangelica, per ipsum Flium Dei tradila.
Kt primum est mand itum, intentionejubentis, fini. s enim in quolibet, ea quae ad finem sunt, in intentione pracedit; unde Apostoius: Finis prxcepti est caritas, finis non terminans, vel consunimans, ad quem omne praeceptum ordinatur;etiterum ; Plcnitudo Legis est ditectio ; et Psalmista : Omnis consummationis vidi finem ; latum mandatum tuum nimis. Vel, primum est in necessit ite observationis. 3 — Ad hOC aut<m quod istud mandatum possit perfecte impleri, quatuor requiruntur. — Primumestdivinorum beneficiorum refnemiratio; quiaenim quae habemus sive exteriora, sive corpus et animum, omnia a Deo habemus, ideo oportet quod sibi de omnibus quae habemus serviamus, et eum corde perfecto dili^^amus. iNimis enim ingratus esset, qui cogitans alicujus beneficium eumnon diligeret. — Secundum est divinae excellentiae consideratio, Deusenim major est corde nostro ; et ideo, si toto corde et omnibus viribus ipsi serviamus, adhuc sufficientes non sumus, nec satisfacimus, unde in Rcclesiastico : Glorificantcs Dominum quantumcumque potueritis, supervalebit adhuc ; major est enim omni laudc. — Tertium est nmndanorum et omnium temporalium abdicatio.
Magnam enim injuriam facit Deo, qui aliquid ei adaeqiiat, quod fit, quando res temporales et corruptibiles simlil cum Deo diligimus. Nihil enim aliud vultquud diligamus, quam eum : quia ipsesolus sine consortio vult possidere cor nostrum. Unde dicit Augustinus: « Domine, minus te amat, qui praeter te aliquid amat. » Unde et Hieronymus : u Nimisestavarus, cui non sulficitDeus. » — Quartun) est omnimuda peccatorum vitatio, quia nuUus potest Deum diligere in peccat_o existens, scilicet mortiili, ideo diritur: Nemo potest duobus dominis servire. Unde, si in peccalo rnanes, Deum non diligis. Non diligit Deum siiperbus, -vel amator vanae gloriae. qui puherem vanae gloriae, quae nihii est, Deo piaepiinit; nec voluptuosus, qui pro momentanea dtlerlatione euni deseiit ; noc av.
iru-, qui pro nummo, vel nihilo eum amiitit 4 DlLECTIO PRiMO siMiLE. — Deiudo addit". Secundum autem simile est huic, non aequale, sed simile, quia est de actu simili, scilicet de dilectione, vel de re simili Deo, scilicet de homine, qui ad similitudinem Dei factus est, scilicet : Diliges proximum tuum, sicut teipsum^ id ost ad id ad quod teipsum, sciiicet ad justitiam et salutem, ad gratiam in praescnti, et gloiiam in lulurt), ot ad eamdein beatituilinem ad quam d. liois te. Unde sicut non denotat aequalitatem giadiis, quia primo et plus tenetur homo se diiigere, quam proximum, ceteris paiibus ; sed denotat similiiudinem boni optati, ut velit proximumsicutse esse in gratia et amure Dei. Et cum dicitur, secundum, non est ordo, nisi quantnmad materiam, quae e. ^^t Dcus et proximus ; unum enim est praeceptum de dilectione ; vel etiam est ordo causaiiiatis, quia amor proximi causatur ex amnre Dei Et ideo dicit Apostoliis : Qui diligit proximum,, Legem implevit, quia causa mtelligitur in causato, et non e convei so. Dilectio igitur in Deum oriuo est dilectionis in proximum ; et dileclio in proxiinum cognitii» est dilectiunis in Deuin, ac eliam nntrimentum Unde Gregorius : a Per amorem Dei, amor proximi gignilur, et per amorem proximi, amor Dei nutritur: » haec Gregorius.
Et similitcr dilectio in seipsumpraecedere debet dilectitmem in proximum. Unde ail Augustinus : « Vide prius A jam nosti diligere teipsum ; etcommitto tibi proximum, quem diligas sicut teip^um. Si autem nondum nosti dilignre te, timeo ne decipias proximum sicut te. » Et iterum : « Manifeatum est autem omCAPUT XXXVI nem hominem proximum esse dcputandum, quia erga neminem operanduin est malum. Qui autem amat bomines: aut quia justi suiit, aut ut justi sint, amare debet. Sic enim et f^eipsum amare debet: aut quia justiis est, aut ut justus sit. Sic enim (liligit prwximum sicut seip-um, sine ullo periculo : » haec Augusiinus. Unde modus diligendi pr^ximum atienditur secundumqnatuorcausas :primo, secundiim finalem, sciiicet ut diii^aturproximus proplerDeum ; secundo, secundum materialem, scilicet ut diligatur boniim, non malum ; terlio, secundum formalem, scilicet ut ordine debito, citra Deum et supra temporalia ; quarto, secundum etficientem sivo moventem, quia ut homo, non quia patcr tantum, vel filius, vel dnmcsticus, vel amicas: et his modis debet homo dilii^ere seipsum Elnota,secundum Augustinum, quod pnmo dillgcndus est Deus, secundo, anima propiia, tertio, anima proximi.
iNota etiam quod amor proximi falsus est, per hsec seu hujuscernodi, videlicet: si impedit ainorem Dei ; si aliquid fiat propter amorem proximi, quod sit coiitra amorem Dei ; si aliquis dissimulet in eo quem diligit, plus quam in eo quem non diligit sic ; si aliquid in eo placeat, qiiodin aliis displiceat ; si patienter nou sustinet, quod alium sicut se vel plus diiigat.
Et iufort doriiinus : In his duobus scilicet mandatis dileciionis, uniiersa Lex pendet et Prophetw, quia totus Decalogus et monitiones, sive comminatitmes hic finem habent; hoc enim ut cariia. s introducatur intendunt. Totaquippe Scriptura Legis et Prophetarum ad dilectionem Dei et proximi ordinatur; quidquid enim praeceptum est, in Lege et Prophetis, hoc fine praeceptum est : ut Deus et proximus diligatur. Et propter haec, omnia mandata et scripta Legis et Prophetarum non sunt, ni>i quaedam explicatioues istorum duorum maudatorum, quia omnia ad haec duo sunt ordinata. Item, omnia praecepta ad haec duo 23 referunlur : primum enim praecepium, scilicet dilectionis Dei, ambit ct implet omnia mandafa primae tabulae, quia m ea conlinenlur tria mandala de dilettKaie Dei,quae scnpta crant in una labula; et secundum praeceptum, sciiicet dilcctionis proxinii, atubit et implet omnia mandata secundae labulae quia in eacuntinentur scplem a. ia maudala de dilectioue proximi, quae in secunda tabula crant scripta. Nam qui Deum diligit : idola speruit, Dei nomcn in vanum nou assuniit, et diem sabbati sanctiiicat. Et qui proximum suum diligit : lionorat patrem et matrem,nun occidit, non luratur, non moechatur, non ialsum tesiimonium dicit, nec uxorem proximi \el aliam rem ejus concupiscit.
Nam, secundum Chnjsostomum, si( ut odium lacere suggeiit omne malum ; sic diiectii», omne bonum. In tribus autem dilectioDci extenditur : ut omnes cogit. . tiones, omncs affectiones et omnis ratio humana, quainle. ligimus ct discernimus, in Deum relerantur', et divinis rebus occupentur, ut nihil remaneat iu homine quud non divinae dilectioni subdaiur. Item, duo sunt er^a proximi dilectionem servanda : ut ct beneficii impensione fove. itur. et nulla malitia laedatur.
Primum est affirmativum, de quo Matthaeus : Qusecumque, sciii' et liciia. decemia, ex|)edientia, vultis, scilicct voluntate rationali, ratione distinguente inter debita et indebita, ut faciant, vel ut dimitiant corde, ore, opere, ro6f5, vel pro vobis, homincs, in quantum humines, non brula; et vos facite illis, in simili casu, voluniatc, opere, et pleno affectu. Secundum hanc regulam dilectio proximi causat et efficit, imperando omnes niotus omniumvirtutum tcndentes ad proximum, interiores et exteriores. Aliud est negativum, de quo T"bidS ; Quod ab alio oderis, ratiunabiliter, fiei-i tibi^ corde, ore, opere ; vlde ne alii feceris^ voluntate vel opere. affectu vel effectu. Secundum hancregulam dilectio proximi causaliter rcprimit et cohibet omnes motus et actus viliorum respectu ejus. Licet igitur diversa sint praecepta, quibus aut utiliter quae appeierida suut cupirnus, aut quae vitandasunt utililerpraecaveiuus; unum tamen suut in radice carit. itis, quia omnia in di eclioue Dei et proximi facei e debcmus.
Hecte itaque dicit Christus Lcgcm et Prophctas leferri ad duo mandatacaritatis, quiaex ha. c dependent, et ibi finem habruit 0 caritas, regula ord. riis electorum. lex univer-alis univetsus ligans, virtus virtuium, canon canonum, lex Icgum, non constilutio populi, sed Piincipis placitum, sanciio Re^is regum, quam non solum edidit vel cundidit jubendo, sed et edixit et pi^omulgavit personaliter docendo, et adimplevit servandolEcce lex Domini convertens animas. mater et origo legum divinaium, ma. isttaet domina humanarum rationabiliiim ct aequarum, hostis et ininiica iniqu irum; cujus observautia per gratiam in hac vita initiatur , et continuata usque ad mortem in alia consi. mmatur.
Et quia, ut ait Chrysostomus. Judaei aeslimanies Christum hominem purum esse, tcntabant eutn, nequo lentassent,si Dei Filiuin credidi>sent, ideo volens Christus eis osiendere, quia Deus erat, talem interrog. itionem eis proposuit, ut ipsa interrogatio eis ostenderet quis esset. Quia enim ad Passionem venturus erat, opinionem fal-am Judaeorum corrigit, qui Chnstuin filium David, non Dominum ejus esse dicebant ; et, ut dixit Hieronymus^ palam cis de se Io~ quilur, ul HKixcusabiles siut. Congreyatis autem Pharisxis, qui ad tenlan(lum venerant, interrogavit eosJesus. Quasi eis diceret : Hucusijue quaestionibus vestris salisfeci ; tcmpus est ut et vos in ahquo respondeatis mihi. Interrogat ergo eos de illo , quem credebant e«se venturum, quia praesentem credere nolebant, cujus filius debeat esse. dicens : Quid vobis videtur de Christo^ id est de Messia, in Lege prumisso, qucm venturum creditis ?
Cujus filius est? Dupliciler errant Judaei circa Chri. >tum : primo quidem circa personam, non enim credunt m eum fuisse Christum, qui venit in mundum, natum ex Virgine ; sed adhuc exspectant eum ; ilem, errant circa ejus naturam, quia non credunt etiam quem exspectant, esse Deum, sed purum homincm. De isto secundo errore eosiiiterrogat, ciijus fih"us sit, et hoc ideo forte quaerit, quia ex quo totam Legem direxeiat ad duo mandata dilectionis, tamquam artificiosus legislator, vult osteadere Christus, haec duo mandata, reduci in unum dihgibile, quod est Christus. Nihil enim diligitur tamquam Deus et proximus, nisi ipse Christus duplicem habens naturam in unitate personae Dicunt ei : David, secundum illud Psalmistse : De fructu ventris tui ponam super sedem tuam. Credebant illum fore purum hominem, deg^mere David, unde dicunt David solum, scilicet divinitatem ipsi negando. Ait illis, arguendo in contrarium : Quomodo ergo, si Christus est purus homo, ut vos creditis, David, cui occulta sapientiae divinae manifestata sunt, in Spiritu, scilicet Sanctoet prophetico, non de corde suo proprio, vocat eum Dominum siiuin ? quod non Jiceret, si esset filius eius^dicens : Dixit Dominus Domino meo, id est Pater Filio.
Ipsi autem sic exponunt: Dixit Dominus creator coeli et terrae, Domino meo, id est Messiae.
Quod eVgo iste Messias non sit purus homo, probatur trijjliciter, ex hoc verbo. — Primo ex eo quod David vocat eum Dominuin, et hoc sic : nullus |)ater filium suum , qui trahit naturam suam ab ip^o , testatur Dominum suuin ; sed D ivid, Spiritu Sancto inspiratus, testatur Dominum suum Christum ; ergo non solum habet naturam quam tr. ixit ab ipso, sed altiorem, secundum quam dicitur Dominus ejus, scilicetnaturam divinam, quia non est homo fihus et dominus alterius , secundum eamdem naturam : crgo est alia natura secundum quam est lilius, et haec est humana; alia secundum quam est Dominus, et haec est divina. — Secundo probatur idem sic : quando David hoc dixit, nondum Messias homo erat, quomodo ergo Dominus ejus erat, qui nondum erat, et qui non ante eum, sed posteum exslitit? Ergo oportctponere aliam naluram. secundum quarn ante eum erat. — Teriio probatur idemex hoc, quod sequitur : Sede a d xteris meis. impossibileest enimpurum hominem sedere a dextens Dei.
Dicat ergo David : Dixit Dominus, scilicet Deus Pater, Domino meo^ id est Christo Fiiio suo, cujus dicere est aequaiem sibi Filium generare; ergo, Domino meo, non secundum quod temporaliter homo factus est, sed secundum quod Patris aeternus Filius: Sede quiete, regni potitus, a dextris meis^ id est in aequalitaie mea, secundum quod Deus ; vel, in potioribus bonis, secundum quod homo, quia, ut sit in gloria ijrae^st Angelis ; donec ponam, inclusiNe, non qui'd postea non sedeat, quoniam sempersedebit, mimicos tuos, et inobedientes tibi, scabellum pedum tuorum, id cst donec homines rebelles tibi subjugavero : vel hona et voluntaria sutijectione, scilicet ut credant te verum Deum et hominem sponb^; vel coacta subjectione, ut in die judicii puniantur et credant invite, ita ut, velint nolint, suljjecti sint tibi, sicut scabeilum pedilius est suhjectum. Haec enin: subjectio complebitur in judicio, quando omnia pertecte subjicientur homini Christo. Si ergo David vocat eum Dominum, secundum veritatem, quomodo filius ejus est, scilicet tnntum, cum filius propagatione subjectus sit patri, et maxiine secundum consuetudiiiem patrum antiquorum? Potius enim parentes sunt et dicuntur dommi filiorum, quam filii domini parentum; filius enim dehet esse suhjectus patri, et non dominari. Quasi diceret : Cum, secundum naturam liumanam, sit filius David, et per consequens eo inferior, oportet ponere in eo aiiam naturam, per quam sit Dominus ejus et eo superior. et haec est natura divina ; ergo in Christo sunt duae naturae, scilicet : ! divina et humana. Est itaquc filius I David et Dominus: sed filius in quantum homo, Dominus autem in quauI :EIS A tum Dens ; et sic restat qiiod Cliristiis est homo et Deus.
Non ei-js^o errab mt, nec repiehenduntup, quia Christum filium David <lii;unt ; sed quia ipsum purum hominem, et non Uei Fiiium credunt. Christiis nutem non tanlum David, sed et Dei Fiiium se esse probavit, et per auctorilatem ipsius David eos convicit. Et nemo poterat ei respondere verbum, quia non poteranl Scripturam negare, et irrelragabile '235 erat argrimentum ; neque ausus fuit quisqunm ex illadie eum ami)lius interroqare, quia plane testimonio et ratione erant convicti Unde llieronymus : « Ideo confutati sermonibus uitra non interro;? int, sed aperti-^sime comprehiuisum Roman;E tradunt pote^ali Ex quo intelligimus vcnena invidiae posse quidem superari, sed difticile posse quiescere : » haec Hieronymus. ORATIO Domine Deus, sanctificator meus, misisti mihi legem tuam, ut toto corde, tota anima, tota mente, et ex omnibus viribus meis te diligam , sed nec hoc valeo, uisi tu dederis mihi, cujus est omne donum perfectum et omne datum optimum. Jubes te diligi ; da quod jubes, et jube quod vis. Da etiam mihi diligere proximum, sicut meipsum. ut hic gratiam, et ibi gloriam consequamiir in idipsum.
Da insuper mihi, bone Jesu, ut te Christum nobis missuni Deum et hominem corde credam, ore conhtear, et opere contester, ut tibi nunc subjectus sponte, tecum gaudeam sine fine. Amen.
The Life of Christ (Vita Christi) companion
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