De scribis et pharisieis in doctrina audiendis, sed non in vita imitandis
The Authority of the Chair
Jesus instructs the crowds to respect the office of the Scribes and Pharisees while warning against imitating their hypocritical lives.
After the Scribes and Pharisees had been silenced—those who had been craftily questioning the Lord to test him—Jesus then, on that same third day of the week, spoke to the crowds, that is, to the simple and the unlearned, so that the people and others who were ready would not faint without the bread of doctrine. and to his disciples, who were more learned and perfect. Hence Chrysostom says: 'After the Lord had struck down the priests with his answer and shown their incorrigible condition—just as clerics, if they do evil, are beyond correction, whereas laypeople who sin are easily corrected—he then turned his speech to the people.' For a word is fruitless if it shames one person in such a way that another isn't instructed. He instructed and taught them that the doctrine of the Scribes and Pharisees should be heard, but their lives shouldn't be imitated. Nonetheless, he urged them to submit to them because of the dignity of their priesthood and their office, considering their doctrine rather than their works; he also enumerated many of their crimes and warned others against them. Hence he spoke, saying: 'They have sat upon the chair of Moses'—that is, in the authority of teaching and judging—'unworthily, the Scribes and Pharisees.' It is the chair of the doctors, and therefore they are said to sit upon the chair of Moses, because they teach what Moses taught. Where the same Chrysostom says: 'Many are priests, and yet few are priests: many in name, and few in deed.' Watch how you sit in that chair, because it isn't the chair that makes the priest; it's the priest who makes the chair. It isn't the place that makes a person holy; it's the person who makes the place. Not every priest is a saint, but every saint is a priest; by teaching well and living badly, you are instructing God on how He ought to condemn you. But as the same Chrysostom says, so that no one may excuse themselves by saying, 'I have become lazier in doing good because my teacher is bad,' he destroys this excuse by adding: 'Everything, therefore, that pertains to the chair—whatever they tell you, that is, for your own benefit—keep in your heart and do in your actions,' that is, in your teaching. Yet this doesn't mean simply everything, but only those things that align with the chair and teaching of Moses, and that do not contradict the true faith or divine commands. This is why Chrysostom says: 'Everything that corrects morals, improves the way of life, accords with the laws of the New Testament, and does not hold back from being under the yoke of the Law.' Through this, Chrysostom shows that even with bad prelates and teachers... ...the honor of obedience should be shown to those who teach what is good, unless they are clearly against God. They are to be held in reverence as long as they are tolerated in their office, which is clear from the example of David, who honored Saul even though he knew him to be wicked and rejected by God. And by this, the excuse for not living well is taken away from the listeners; for by obeying these prelates and teachers, God is honored in them, since they bear His authority. They aren't speaking their own words, but the words of God.
The Burden of Hypocrisy
The Lord rebukes the teachers for their inconsistency, cruelty in imposing burdens, and the contradiction between their words and actions.
But according to their works. Which, beyond what is necessary, they wickedly... They say, but do not do; you shouldn't imitate them in their evil, but only in their good. Chrysostom says: "If they have lived well, the gain is theirs; if they have taught well, it is yours." So, take what is yours and don't worry about what belongs to someone else—that is what Chrysostom says. For they say, and do not do, those who... Their lives don't match their teaching. They taught how to live well according to the Law's precepts, yet they lived badly by violating that same Law. Augustine speaks against them: "To teach well and live poorly is simply to condemn yourself with your own tongue. For those who say one thing and do another, the words from Genesis apply: 'The voice is the voice of Jacob, but the hands are the hands of Esau.'" Chrysostom adds: "Anyone with the authority to teach who breaks the Law deserves the harshest condemnation: first, because they betray the very people they should be correcting; second, because their position of honor makes their sinning worthy of a greater penalty; and third, because they cause more corruption by sinning while holding the office of a teacher." The cruelty and negligence of the Pharisees are condemned for placing heavy burdens on others—for they do indeed lay on burdens. These are their own traditions and laws, which act like an unbearable weight—demanding in their requirements, yet impossible to fulfill. They place these on the shoulders of others, but not on their own, through the forced observance of their rules. They established many things beyond the Law's requirements based on their own traditions, which were heavy and unbearable for the people. Yet with their own finger—that is, with the slightest movement or touch—they refuse to move or even touch them. See how he intensifies their rebuke; he didn't say "they cannot," but "they will not." He doesn't say "with full effort and hand," but "with a finger and a slight touch." He didn't say "carry," but "move," meaning they won't even come near them or touch them, because they were unwilling to apply even the slightest effort to do such things, and they didn't want to fulfill even the minor things they themselves commanded. Chrysostom says: "Consequently, such are also those priests who command all justice to the people." Yet they themselves don't keep even a little of it—not so that they might be just in their actions, but so that they might be considered just in their speech. Such are also those who impose a heavy burden on those coming to penance. They themselves, however, do not do the least bit of it. And so, while the pain of present penance is avoided, the punishment of future judgment is despised. For if you place a burden on a young person's shoulders that they cannot carry, it is necessary that they cast off the burden. or be crushed under the weight; it's the same for anyone you impose a heavy burden of penance upon—they must either... reject your teaching, or, if they take it on but cannot bear it, they are scandalized and sin all the more. Furthermore, even if we are wrong to impose a light penance, isn't it better to answer for it out of mercy than out of cruelty? Where the head of the household is generous, the steward shouldn't be a stingy minister. If God is kind, why is the priest harsh? If you want to appear holy, be strict with your own life, but kind with others'. And be kind. Let people see you doing great things. That is the kind of priest who is indulgent toward himself, but not toward others. He is like a corrupt tax collector who relieves himself of burdens while loading them onto the weak. And again: 'It shows their double malice: one, in that they demand the highest diligence of life from their subjects without mercy; the other, in that they grant themselves much license.' A good leader must act in the opposite way: he should be a strict judge of his own life, but gentle with those under him. As Chrysostom says, it is better to send souls to purgatory by imposing a light penance than to send them to hell. They must be made aware of their obligations. Therefore, as Jerome says, this is said generally against all teachers who command great things but do not do the lesser ones. This is a significant cause of why, today, subjects are moved against their superiors and leaders: because they say one thing and do another; they impose burdens on others, but they won't lift a finger to help carry them. The words of such people have little effect on their subjects when they aren't seen practicing what they teach and command. Therefore, whoever desires to be useful to the souls of their neighbors should first strive to possess within themselves whatever they intend to teach others; otherwise, they will accomplish little. Their words will be ineffective unless people first see them living out what they teach. From what has been said, it is clear that anyone who establishes a law—even if they aren't subject to that law in terms of being punished by men for breaking it—is still obligated to fulfill it. Indeed, they will be judged more severely by God. If you do the opposite, it's worse, because your transgression is more serious due to the scandal it causes; for as a wise person says, "Endure the law you yourself have laid down," and as it is said elsewhere, "Whatever legal standard you set for another, you must use for yourself." It is clear from what has been said that those who govern the state of the Church in general, or its condition in particular, and who burden their subjects with heavy requirements without any great and evident necessity, are abusing their power, just as the Pharisees and Scribes did. For there are so many inhumane rulings, commands, and prohibitions from those in authority that someone can hardly pass through the shadows of this world without falling into sin and offense. into sin and offense. Hence Augustine says, speaking of the Christian religion: "Our religion, which our Lord Jesus Christ willed to be free through very few sacramental celebrations, is burdened by some with servile works, to such an extent that the condition of the Jews is more tolerable, for they are subject to divine institutions rather than human presumptions." So says Augustine.
The Vanity of Outward Show
Jesus condemns the vainglory of the Pharisees, who perform religious acts and wear symbols of the law merely to be seen by men.
Next. According to Chrysostom, after the Lord had rebuked the Scribes and Pharisees for their cruelty and negligence, He subsequently rebuked them for their vainglory, which caused them to turn away from God and, because of it, they could not believe in Christ. Hence he adds: They do all their works with this intention and for this end, that they may be seen by men and thus have glory among men—that is, because of human glory. For to be seen doing good works for the sake of divine glory is not evil. Rather, it is a warning. However, you cannot believe in Christ as He preaches heavenly things if you seek earthly glory and prefer it to what is heavenly. They were not only lazy and slow to do good works; but they were also vainly glorious, seeking the praise of men in their works so that they might be held in reverence and honor among the people. Such people, however, receive no reward for their works, because they don't strive for God to be glorified, but rather that they themselves might be praised and rewarded for what they do. So, those who turn good into evil receive not only no reward, but actually punishment. Hence Chrysostom says: "Just as a worm is born from wood and the wood is consumed by the worm, and a moth from the garment it corrodes; so the devil lies in wait and seeks an opportunity." He does this so that, since he cannot force a person to do evil, he may strive to ensure that the evil of vainglory is born from good works, and that what would have been good becomes evil through vainglory. Therefore, as Jerome says, whoever acts in any way so that they may be seen by others is a Scribe and a Pharisee. Next, the Lord breaks down what He had said in general—that they do their works to be seen by others—by saying: "They widen their phylacteries and lengthen their fringes, and they love to walk in long robes." Regarding this, Jerome notes that when the Lord gave the commandments of the Law through Moses, He concluded by saying: "You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes." The meaning was this: Keep My commandments with you always in your work and in your meditation; let them be on your hand so they may be fulfilled in action, and let them be before your eyes so you may meditate on them day and night. For the hand is to be understood spiritually as action, and the eyes as constant meditation. But the Pharisees, interpreting this wrongly, would write the Decalogue of Moses—the ten commandments of the Law—on parchment and paper. They would fold them up to make a kind of crown for their heads, tying them on their foreheads so they would always be moving before their eyes; likewise, they would bind them on their left arm so they would always have them on their hand. They would widen these parchments—making them broader—and write the Decalogue on them in larger letters. They did all this as a sign of religious life, so they might appear religious and be considered by others as people who remember and observe the Decalogue. These parchments were called phylacteries, from the Greek words *phylattein*, which means to keep, and *nomos*, which means law—a kind of "keeper of the Law"—because they were certain signs of the Law to be kept, in that whoever had them would have them as if for the sake of guarding and remembering themselves. The Lord also commanded through Moses that the people of Israel should make fringes on the four corners of their cloaks to distinguish them from other peoples in their outward appearance, just as they were set apart by their religious life; they were to place blue ribbons on them, which were attached with threads, so that whenever they saw them, they would remember all the Lord’s commandments and not dwell on vain or useless things. The fringes of the Law, therefore, are its commandments, while the blue ribbons are holy thoughts; when these are joined together, they turn the eyes away from all vanity and direct the whole mind toward heavenly things, for when we see the blue, we are reminded of heaven, because heaven and the blue ribbon are the same color. The fringe that the woman suffering from a hemorrhage touched on the Lord’s cloak was just such a small and simple precept of the Law, and she was healed immediately. It is also believed that through a fringe of this kind, the Samaritan woman recognized that the Lord was a Jew. But those superstitious teachers, seeking glory from men and pursuing profit and show, made their fringes larger than others on their cloaks and fastened sharp thorns into them so that, whether walking or sitting, they would be pricked and thus, as if reminded, be mindful of the commandments and benefits of God, and be drawn by this reminder to the offices of God and the ministries of service; they didn't understand that these things are to be carried in the heart, not on the body, for otherwise, cupboards and chests also hold books, yet they have no knowledge of God. They did this for the sole reason that they wanted to be seen by people, to be honored by them for their reputation for holiness, and to gain profit. They longed to be free. And they wanted to walk around in long robes. In other words, they wanted to appear in public in fancy clothes so they would seem more honorable and be more revered—a practice condemned in the rich man who dressed in fine linen and purple. These robes were long linen tunics that the scribes wore to appear holier; they were called 'stolae' from the Greek word for something soft and long, because they reached all the way to the feet. Even today, these robes create much pretense and hypocrisy, and they deceive many unsuspecting people. They also love the places of honor at banquets and in meetings, and they do this for two reasons: out of gluttony, because they are served first there and better dishes are set before them; and out of pride, so that by being placed in a more honorable spot, they might appear to be more important and greater masters. They love the first and most dignified seats in the synagogues and assemblies where people gathered to hear the word of God, and the first greetings in the marketplace—that is, in a public place—being greeted first in time, as Chrysostom says, and with a loud voice, and with a bowed head, wanting to be called 'Rabbi' by people, which means 'master'. They want to be called by the name, but they don't want to be the thing itself; they crave the title, but they neglect the duty. It's worth noting that people gather for three reasons: either for carnal matters, like dinners; for spiritual ones, like in synagogues; or for temporal ones, like in the marketplace. That's why they wanted the top position everywhere and sought to have glory shown to them in public. Consider, then, four things in this series that are criticized in teachers and leaders—things we shouldn't imitate: first is the lack of good action, where they talk but don't do; second is the harshness of their leadership, because they tie up heavy burdens for others but don't lift a finger to help; third is the display of their own... ...actions, because they do everything to be seen by people; fourth is the desire for ambition and praise, because they love the places of honor at dinners, the best seats in the synagogues, and being greeted in public. According to Bede, the Lord doesn't criticize or condemn those who hold these positions as a matter of official duty; rather, He condemns those who—whether they have these things or not—wrongly love and seek them. It is the soul, not the rank, that is being judged; it is about the will, not about... ...the reason for the blame. For the one who humbles himself in his heart is truly humble, while the one who exalts himself is proud. Therefore, He doesn't forbid teachers from sitting in the first seat, from teaching from the chair, or from being greeted in the marketplace. He forbids the titles of 'teacher' or 'father'—but He forbids the ambition and the empty glory, so that no one might seek these things or boast in them. But if, as Chrysostom says, loving such things is a reproach, how much more is it a study to ensure that someone might obtain them? Bede says: "Woe to those miserable people to whom the vile ways of the Pharisees have passed." They are the ones who, during the brief course of their lives—a time when they ought to be mourning their sins—aren't afraid to fight for positions of authority! And we must know, according to that same Bede, that we are warned to be on guard against those who crave vainglory for two reasons: so that we aren't led astray by their pretense, mistakenly thinking that what they do is good; or so that we aren't inflamed by a spirit of rivalry to imitate them, taking vain pleasure in being praised for the good things they only pretend to have.
The Call to True Humility
Jesus calls his disciples to reject titles of ambition and embrace the path of service, concluding with a prayer for humility.
Then, he calls his disciples away from this pride and ambition, saying: "But as for you, don't want or desire to be called Rabbi; and don't be called—that is, don't seek to be called—masters, out of a craving for empty glory. And don't call anyone on earth your father, out of flattery." He doesn't forbid the honor or the title of master or father, but he forbids anyone from usurping this for themselves, or attributing it to another, in an improper way or for an improper reason. For there is one Master, and one Father who is the principal of all, uniquely and by excellence, who is in heaven and who cares for all; likewise, your master is one, namely, Christ. Although someone may be called father or master on earth by reason of generation, teaching, or age, yet God alone, the author of nature, is the principal Father and Master; for we have from him what we are and what we know. Chrysostom says: "But as for you, don't want to be called Rabbi; don't presume to take for yourselves what is owed to God." Don't call others Rabbi either, so that you don't give divine honor to men. For there is one Master of all, who teaches everyone naturally. And don't call anyone on earth father, for you aren't children of the earth. For you have professed to have a heavenly Father, from whom you call God Father from heaven, saying: "Our Father, who art in heaven." Since you have professed to have a heavenly Father by calling God Father, it's shameful for you to profess yourself earthly again by calling someone on earth father. And again: "Do not call anyone father on earth," not to dishonor those who gave you birth, but so that you might prefer Him who made you and inscribed you among His children above them all—so says Chrysostom. For you are all brothers, children of God through creation and the adoption of grace, all called to the same thing—namely, the kingdom of heaven. According to Jerome, all Christians are called brothers in a special way, and all people are called brothers in a general way, as they are born from one Father, God. The Lord doesn't just forbid us to desire this; He leads the listener to the opposite. To draw His disciples into a love of humility, He shows them the form of humility and adds: "Whoever is greater among you, whether by merit of holiness or by the office of dignity." Let him be your minister, and let him serve others by helping them, not by lording over them with pride. He should be prepared for the duties of humility according to the decency of his status; this is why the Pope calls himself the servant of the servants of God. Let him be a companion to those who are doing well through humility, but let him stand firm against those who do wrong with a zeal for justice. For whoever exalts himself in the present life through pride and arrogance will be humbled in the future through condemnation and punishment; and whoever humbles himself in the present life, not out of wickedness but in truth... ...will be exalted in future glory in a wonderful way. It should be noted that this word is used three times in the Gospel because of the three levels of humility. Namely: above, where he warns that... inviting a return. Then in the final place; again, concerning the Pharisee and the Publican praying in the temple; and thirdly, in this place. For there is a threefold humility—of heart, of action, and of speech—which nourishes and guards the soul. The first is the constant subjection of the heart, which Lucifer lacked; the second is the consideration of one's own frailty, which Adam lacked; the third is the kindness of prayer, which the Antichrist will lack. PRAYER: Lord Jesus Christ, kind One, take away from me the defect of good action, so that I may deserve not only to speak and speak, but also to do and to fulfill by my works; remove from me harshness and cruelty, so that by commanding great things and not doing the lesser, I may not seem to relieve others while burdening them. Exclude from me vain glory and ostentation, so that I may not do my works just to be seen by men, and that I may not seek human glory in them. Remove also from me the desire for ambition and praise. May I not love the highest places or the honor of titles, or the name of master, so that by humbling myself in this life, I may deserve to be exalted by you in the life to come. Amen.
Read the original Latin
Confutatis autem et tacenlibus Scribis et Pharisaeis, qui dolose interrogabant Douiinum ut lenlarent eum ; tunc, eadem Ceria tertia, ne plebs et alii idonei sine pane ductrinai eviinescereiit, locutus est Jesus ad turbas^ scilicet ad simplices ct impe. rrectos, et ad discipulos suos magis doctos et perfectos. Unde Chrysostomus: « Post-' quam Dominus sacerdotes re-ponsione prostravit, et incorri;4ibilem conditionem eorum ostendit, sicut et clerici, si male fecerint, inemendabiles sunt, laici vero delinquentes facile emendantur; tunc convertit sermonem ad populum. Infructuosum namque est verbum in quo sic alter confuiiditur, ut alier non erudiatur. » Locutus est er^^o ad eos instru<3ns et docens Scribarum et Pharisaeorum doctrinam audiendam, sed eorumvitam iion imitandam, et nihilominus hortans eos subjici illis, propter sacerdotii et nominis dignitatem, non opera, sed doctrinam considerantes; multaque eorum crimina aunumerau'^, et alios ab eis dehorlans. Unde locut'(S est dicens : Super cathedram Moysis, id est auctoritate dicendi et judicandi, sederunt, scilicet indigne, Scribde et Pharisaei. Cathedra doctorum est, et ideo dicuntur sedere super cathedram Moysis, qui docent quod docuit Moyses. Ubi idem Chrysostomus : « Multi sacerdotes, et tamen pauci sacerdotes : muili iu nomine, et pauci in «-pere.
Vid« te erg^o qnomodo sedeatis super eam, quia non cathedra facit sacerdoiem, sed saccrdos cathedram. Nun locus ^anctificat hominem, sed homo locum. Non oinnis sacerdos sanctus est, sed omnis Sanctus sacerd'S. Benenuideni docendo, et male -vivendo, Deum instruis quomodo debeat te condemnare. » Ut autem dicit idem Chrysostomus, ne ahquis se excuset di( ens, quomam propter hoc desidior factus sum ad agendum, quia malusestdoctor, ideo hanc destruit occasionem, cum suddit : Omnia ergo^ ad cathedram pertinentia, qvsecumque dixerint vohis, id est ad \estram utilitatern, servate corde et facite opere, id estdoctrina. Non tamen siijipliciter quaecumque, sed illa tantum, quse Moysis cathcdise doctrinaeque conveniunt, et quae a vera fide non discrepant, ncque divinis repu^^nant mandatis. Unde idem Chrysostomus : « Omnia, ait. quae corrigunt mores, et meliorem faciuiit vitae modum, et Ndvi Testamenti com ordant lcgibu^, et non diiiiiltunt de reliquo gub jugo Legis esse : » haec C/irysostomus Ex quo p;itct quod etiam malis praelatis et doctor. bus bona docentibus est honor obedientiae exhibendus, nlsi in his quae manifeste sunt contra Deum; et snnt liabendi in revercntia, qnanidiu tolerantur in officio ^uo, quod patct per exemplum David, qui venerabatur Sauiem,licet sciret eum malum, et a Deo rrprobatiim.
Et per hoc auditoribus tullitur excusatio non bene agendi; nam obediendo m;ihs praelatis et doctoribus, Deiis in eis honoratur, cujus personam gerunt; non enim sua, sed quae Dei sunt, dicunt.
Secundum op'ra vero eorum. qiiae praeter id qnodi oportet nequiter f. iciunt, nolite facere, quia non i-unt imitandi in malis, sed tantum in bonis. Uhi Chrysostomus : « Si bene vixcrint, eorum est iucrum ; si bene ducuerint, vcstrum. Accipite ergo quod vestrum est, et nohte discutere quod alienum e:^t : » heec Chrysostomus. Bicunt enim, et non faciunt, qui. \ vita doctrinas nun concordat. Docebant enim hene vivere, secundum Legis praecepta, et ipsi per prasvaricationem Lcgis male vivebant.
Ccntra quos dicit Auyustinus : « Bene doccre, et male vivere, non e-i aliud quam se sua lingua damnrire ; de talibus enim, qui dicunt et non iaciunt, potest dici illud Genesis : Vox quidem, vox Jacob est , manus autem manus Esau. )) Uhi et Chrysostumus : « Maxime accusatione dignus est, qui doclrinae auctoritatemhabens, Legem transgreditur : piimo quidem, quia praevaricatur, qui alios corrigere deiaet; deinde, quia peccans majori poena dignus est, propter honorem; tertio, quia plus corrumpit, velut in ordine doctoris peccans. » 3 Arguitur crudelitas et negliGENTIA PflARISiEORUM ONERA GRAVIA ALllS, — AtHgant enim onera. scilicet siiarum tradiliunum et hgum,utsint quasi fascis importabilis, gravia enim, quantum ad jiffectum, tt importabHia, quantum ad effectum ; et imponunt in humeros hommum, non in suos, pcr coactionera observantiaepraecepturum,quiasupra Legis [iraeccpta coustitnerunt ex suis traditiunibus multa quae erant >ubditis gravia et impi'rtabilia ; digito autem suo, id est levi motu vei tactu, nolunt ea movere, et tangere. Ecce qiialiter eoium reprehensionem aggravat, nun enim dixit : non possunt, sed nolunt; ncc dicit : plenu opere et manu, sed digito et modico tactu ; nec dixit : port ire sed movere, id est neque prope fieri neque tangere, quia modicum cunatum ad agendum talia nolebant apponere, et nec minora eurum quee ip-i praecipiebant volebant (»pere adimplere. Ubi ait Chrysostomus : « Secundum consequcntiam autem tales sunt etiam f-acerdutes, qui omncm justitiam populo mandant. et ipsi nec modicam servant, videlicet non ut faciendu sinl justi, sed ut dicendo justi. Tales sunt et qui grave pundus venientibus ad poenitoniiam imponunt.
ipsi autem nec minimum faciunt. Et sic dum poeiia praesentis poenitentise fugitur, contemnitur poeDE 237 na futuri judicii. Si enim fascom super humeros adolesccutis, (|uem non |3otest bajulare. posufris, necesse tiabet ut aiit fascein rejiciat. aut sub poudere confringatur ; sic et h -niiui, cui grave ponduspcenitentije imponis, necesse est ut aut pcjen. tcntiaiii tuam rejiciat, aut suscipiens, dum ferre non potest, scandalizelur, et amplius peccet. Deinde, etsi erramus modicam pceniteiitiam imponenles nonne melius est propter misericordiam dare rationem, quam propter crudelitatem? Ubi paterfamilias largus est, dispensator non debrt esse tenax minister.
Si Deus benignu-;, utquid sacerdos est austerus? Vis apparere sanctus, circa tnam vitam esto austerus, circa alioru. n aulem benignus. Aiidianltehominesiiarvamanilantem, videant grandiafr-farientem. Talis est autem sarerdos, qiii sihi indulget, et alii. sexigi' ; quem idmodum malusdescriptor trihuti in civilate, qui semett ipsum relevat et onerat impotentes. » Et iteruiu : « In «luo duplicem eorum maliiiam ostendit : unam quidem in hoc quod sine venia expetunt a subjectis summam diligentiam _ vitae ; aliam vero in hoc, quod sibiipsis multam concedunt licentiam. Oportet autem bunum principem e conlrario se ha43ere, in his quidem quae secundum seipsum sunt, gravem judicem esse ; in ^ubjectis autem, mansuetum : ■> haec Cknjsostomus, Impoiieudo ergo modicam poenitentiam, melius est animas mittere in puigatorium, quam in infernum ; sed t.
imeu in quibus tenentur sallem est eis innotescendum. Igitur, ul ait Hieronymus, hoc gencraliter dicitur adversus omnes magistros, qui grandiajubeiit, et minora non faciunt. Haec est autem quaedam causa non modii^a, quae hodie movet subditos contra majores et praefitos, qnia dicunt, et non faciunt ; imponunl ouera aliis, et ea digito rion tangunt. Talium \erbaapud subditos parum proficiunt, quando in e^s non videntur quae docent et praecipinnt. Quicumque ergo proximorum auimabus utilis esse dcsiderat, studeat prius in se habere quidquid alios docturus «st, alioquin parum proficiet. Nam ejus vi^rbum inefficax erit, nisi prius homiiies in eo coiuperiaiit esse ea quae docet. E\ prsmissis patet, quod ille, qui legem aliquam constituit, liiet non sit sub litus legi, quantum ad hoc quod per homincm puniatur, si contrarium lecerit, tamenobligatus est ad legem impl. mdam, ct gravius puuietura Deo.
si leccriicontrarium, quia transgressio ejus estgravior propler scandalum Propter q-jod dicit quidim stpiens : « Patere legem quam ipse tulcris •> ; et, ut alibi dicitur « qiiod, quid(|uid juris in altero statuit, ipse eodem uti debet. » Patet ergo ex praedictis, quo I illi, qui statum Ecclesiae in generali, seu ali luem stitiim ejus in speciali, rcgu it, et subditos ouerant gi-avibus sta utis, siiie migna et evidtmti nei-essitate, abutantur sua pole-tate, si^iit facicbant Phirisaei et Scribs. Priclatorum enim tot sunt inhumanae sententiae et mandata, lignaque vetita,quod vix possit aliqiiis transire per hujus mundi umbram, quin incidai. in peccatum et offensam. Unde ait Augustlnus loquens de religione Christiana : « Ipsam religionem nostram, quam Dominiis noster Jesus Christus ia paucissimis sacramentorum celebrationibus vohiii esse iiberam, quidam servilibus premunt oueribus, adeo ut tolerabilior sit conditio Judaeorum, qui non humanis praesumptionibus, se 1 divinis suhjiciuntur institutis : » liaec Augustinus.
Deinde. serundum Chrijsostomum, postquim Dominus arguerat Sciibas et Pharisaeos crudelitatis et negligentia3 (ousequenter arguit eos inmis gloriae, qaae lecil eosaDeo recedere, et oropter quam non possunt Chnsto cre lere. Uude sub litur : Omnia vero opera sua faoiunt, ea scilicetintcntione et eo fine, ut vidcantur ab homini' bus ; et sic habeant gloriam inter homines id est propter gloriam humanain, qui i videri in bonis piopter glonam divinam non est malum. sed migis mentorium. Non autem potest credere Christo coelestia praedicanti, qui gloriam terrenam quaerit, et eam coelestibus praeponit. Non solum ergo desides et remipsi erant ad bene operandum ; ? ed etiam vane gloriosi, et in suis operihus laudem appetentcs hominum, ut essent in reverenlia et honore apud populum. Tales autem nuUam mercedem de operibus suis recipiunt, quia non student, ut Deus glurificetur, sed ut ipsi in his quae aguntlaudeotur et remunerentur.
Et ideo non solum nullam mercedem, sed etiam poenam recipiunt, qui de bono malum faciunt. Unde Chrysostomus : « Quemadmodum vermis de ligno nascitur, et lignum a vernie consuniitur, et tinea de veste a qua corroditur; sic diabolus in^idiatur, ct (tccasionem quaerit. ut qui cogere hominem ad maium non potest, sludeat ut ex bonis operibus malum inanis gioriae nascatur, et quod b^num er<it, ex inani gloria sit malum. » Igitur, ut ait llierojiymus, quicumque ita facit quodlibei ut videatur ad hominibus, Scribaest et Pharisaeus.
Deinde, quod Doniinus gencraliier dixerat, scdicet : Opera sua faciunt, ut videantur ab hominibus, consequenter in partes dividit, dicens : Dilatant enim phylacteria sua, et magnificant jimbrias; et volunt ambulare in stolis. Circa haec, secundum Hieronymum, est scieridum, quod Dominus, cum dedisset mandata Lcgis per Mt-ysen, ad extremum intulit, dicens : Ligabis ea in manu tua , eruntque semper ante oculos tuos. Et erat sensus : Prsecepta mea sint tibi semper in opere, semper in raeditatione, sint in manu tua, ut opere compleanlur, et sint ante oculos tuos, ut die ac nocte mediteris iu eis . quia spiritualiterpermanusestinteJiigenda operatio, et per oculos jugis mediiatio. Sed bffic Pharisgei miiJe inter()retantcs, sciibebant in menibianis et chartis iJecalogum Moysis, id est decem Legis verba sive praecepta, comphcanlesque ea, et qiiasi coronam capiti facientes, iigabant in fronte, ut semper ante oculos moverentur; et similiter in sinistro brachio circumligabant,ut semper in manu haberent. Et dilatabant has membranas, id est eas latiores faciebant, et Decalogum in eis de grossiori Httera scribebant. Elhaec omnia facieba nt in signum religionis,utperh8ecrehgiosi apparerent, ct recordatores et observatores Decalogi ab hominibus vuiiTentur. Et hae chartae dicebantur ph}lacteria, a vocibusgraecis'fy)a(T(Tstv,quodest servare, etryj/ja, quod est lex, quasi conservatoria Legis,quia erant quaedam signa servandae Legis, eo quod quicumque ea habuissent, quasi ob custodiam et muiiimimtum sui haberent.
Jusserat etiam Dominus per Moysen, ut per qualuor anyulos palliorum, juxta pe(les sibi faciant fimbrias, ad populum Israeliiicum discernendum a ceteris popuHs in habitu exteriori , sicut erant reii^ione discreti, ponentes in eis vittas hyacinthinas, quae eliam cum filis apponebantur, quas cum viderint, recordentur omnium mandatorum Domini, ac vana et inutilia non cogilent. Sunt igitur fimbriae Legis mandata, vittae vero hyacinthinae sanciae cogitationes : quaesi simuljunclae fuerint, ab omni vanitate oculos avertunt, et tota mente ad coelestia dirigunt, Videntes enim hyacinthum, coeli recordamur, quia unius ejusdem coloris sunt ccelum et hyacinthus. Istiusmodi erat fimbria brevis et parva ex Lege praecepta, quam mulier sanguine fluens tetigit in pallio Domini, et statim est sanata. Per hujusmodi etiamfimbriamcreditur Samaritanam cognovisse de Doniino, quod Judaeus esset. Superstitiosi vero magistri , glonam ab hominibus captantes, et lucra sectantes, et ostentationem , majores fimbrias aliis, in palliis suis faciebant, et aculis-imas in eis spinas ligabant, ut videlicet eundo, vel sedendo eis pungerentur, et quasi sic commoniti memores mandatorum,et beneficiorum Dei essent, et hac commonitione ad oftiiia Dei et ad ministeria servitutis ejustraherentur, non intelligenlibus eis, quod haec in corde portanda sint, non in corpore, alioquin et armaria, et arcse libros habeut, et Dei notitiam non habent.
PrO tanto aulem haec faciebant, quia hoDE 239 minibus videri, et opinione sanctitatis ab eis honorari , ac liicra h. ibere cupiebant. Et volebant ambulare in stolis. id est cultioribus ve^limentis ad publicum procedere, ut per hoc honorabiliores viderentur, et magis venerarentur, quod in divile rcprehenditur, qui bysso et purpura induebatiir. Stolae erant cami^iae lineae longge, quibus Scribce utebantur, ut sanciiores apparerent, et dicebantur stoloe, a ^Yilit;, quod esl molle et longum, qnia usque ad pedes descendebant. Hae stolae adhuc hodie multas simiilationes et hvpocrises faciunt, ac plerosque incautos decipiunt. Amant quoque primos recubitus et sedes in ccBnis, et hoc duplici de causa scilicet : ratloue gulae, quia primo ibi servitur, et fercula meliora ponuntur; et ralione superbiae, ut sic in loco honorabiliori posili,priucipaIiores et majores domini viderentur; eiprimas, ac digniores cathedras in synagogis, etcongregationibus,ubi conveniebant homines ad audiendum verbum Dei ; et primas salutationes in foro, id est loco patenti, primas quidem tempore, ut dicit Chrysostomus, ac fact^s alta voce ; et, inclinato capite, vocari ab hominibusRabbi, id est maj^istri. Vocari volunt, non esse ; nomen appetunt, et olficium negligunt.
Et notandum, quod iripliciter conveniunt homines : vel ad tractanda carnalia, sicut in coenis ; vel spiritualia, sicut in synigogis; vel temporalia, sicut in foro : et ideo ubique volebant principatum habere, et gloriam in publico quaerebant sibi exhiberi. 7 — Ecce ergo quatnor generaliter in hac serie, quae repreheuduiitur in magistris etpraelatis, in quibus non sunt imitandi ; priinum est defectus bonae operationi-^, (\\n3Ldicunt, etnonfaciunt\ secundum est, aust(;ritas praelationis, quia, onera gravia aliis, non sibi alliyant et imponunt; lertium est, ostentatio singul. iris actiunis, quia, omnia opera faciunt, ut videantur ab hominibus; quartum est, affectus ambitionis el laudis, quia, amant primos recubitus, et primas cathedras, et salutationes. Einoi3ij secundum Bedamy quoil Domiuus non arguit et vituperal eos, quibus haec ev officii ordine competuutet fiunt; sed illos qui haec habita, sive non habita, indebite amant et appelunt,animuin vidclicet, non gradum redari^uens, et ad voluntatem, non ad f. ictnm vitupi;raiiouem referens. Sinc causaenim loco se humiliat, qui corde se pra^fert et exaltal; unde non prohibet magistros primo sedere, nec doctrinam super cathedram, nec salutationcs in for.) , nec nomina magistri vel palris ; sed ambitionem, et vanam glonam, ne quis haec appetat, vel glorietur in cis. Si autem, dicit Chrysostomus diligere talia est incusatio, quam nialum est stud(3re, ut his aliquis potiatur?
Ubi ait Beda : « Vae miseris illis, ad quos Pharisaeorum vilia transi . runt, qui per breve curriculum vitae suae, quo peccata plangere debueiant, pro prioratu certare non metuunt! » Et sciendum, secundum eumdem Bedajn, quod duplici ratione a vanae gloriae cupidis attendere jubemar : ne scilicet eorum vel simulatione seducamur, aestimantes bona esse quae faciunt ; vel aemulationead imitandum inflammemur, frustra gaudentes in bonis laudari, quae simulant.
Deinde, revocat discipulos ab hac superbia et ambitione, dicens : Vos autem nolite, id e-t non velitis et affectetis, vocari Rabbi ; nec vocemini id est nec appeiatis vocari magistri, propter inanis gloriaeambitionem ; et patrem nolite vocare vobis super terram^ propter adulationem, Non h »norem, vel nomen magistri, ant patris, inhibet; sed, ne quis indebitum, vel indebite hoc sibi usurpet, vel alteri altribuat : Unus est enim Magistervester ; et unus est Pater vester principalis omnium singulariter, et per excellentiam, qui est in ccBlis, cui estcurade oinnibns ; item magister vester unus est, scilicet Christus. Licet aliquis possit vocari pater, vel magister in terra, ratione generationis doctrinae vel aelatis: attamen solusDeus, naturae auctor, est Pater et Magister principalis ; quia ab eo habemus quod sumus, et sciinns. Ubi Chrysostomus : « Vos autem nol te vocari Rahbi ; ne qu'»d Deo debetup, V(»bis praesumatis. Nolite et alios vocare Rabbi ; ne diviniim honorem homimbusdeferatis. Unus est enim Magister omnium, qui omm^s naturaliter docet. Et patrem nolite vocaro vobis super terram qui nou estis filii torreni. Ev e> enifu coelestem te professns es habere Patrem, ex quo Patrem tibi vocasii de coelo, dicens : Pater noster, qui es in mlis. Ex quo antem oilestem te professus es habere Pairem, vocando Patcem Deum, tiirpe est ut iterum te profileans terrenum, tibi p itrem vocan lo super terram.
» Et iterum : « Ne vocetis patrem in terra, non ut di^honore-: eos, qui te genucrunt, «^ed ut omnibus illis praeponas eutn qui te fecit, atque inscripsit to inler filios suos : » h«sc Chrysostomus. Omnes autem vos fratres estis, qui i filii Dei per creatiunem, et gratiae adoptionem, ad luiam vocati here litat m, scilicet ad regnum coelorum. Secundnm Hieronymum, omnes dhristiani fratres vocantur speciahter ; et omnes homines, ex uno Patre Deo nati, communiter. Non solum autom Dominus nrimatus cupero prohihet, sed ad contrarium auditorem inducit; unde, ut in amorem humilitatis discipulos ducat, ostendens formam humilitatis, subjungit : Qui major est vestrum, vel merito sanctitatis, vel officio dignitatis. erit et sit minister vester, et alios praev( niat ol)Sei|uendo, non superbn dominando. paratus ad ofiicia hum litatis, secun lum decentiam sui slalus; unde et Papa vocat se servum servitrum Dei Bene auentibusper humilitatem sit socius; contra dt^Hnquentes zelo justitiae sit erectus. Qui autem se exaltaverit^ in praesenti pt^r elationem et arrogantiam, humiliabitur, in futuro, per damnati mem et poenam ; et qui se humiliaverit^ in pryesenti, non nequiter sed veraciter, e. caltabitur^ in futura gloria mirabiliter.
Et noiandum quo I propter tiiplicem gradum humiiitalis hoc verbum ter punitur in Evan. :elio, sciiicet : supra, ubi monet ut. invilati reiuimb. mt in novissim > loco ; et iti^rum, de Phansaeo et Publicano orantihus in templo ; et tertio in hoc ioco. Est enirn tiiplex humiiitts, scilicet : cordis, op-^ris et oris, quam tria nutriunt et custodiunt ; pnmam assiduita-; cordiaiis subjectionis, quam non habuit Lucifer ; secundam, consideralio propriae fragilitaiis, quam non habuit Adam; lertiam, benignitas orationis, quam non habebit Antichristus. ORATIO Domine Jesu Chri^te pie, aufer a me defectum bonse operationis, ut merear b(ina non solum dicere et dicere, sed etiam facere, et operibus adimplere; remove a me austerilatem ac crudelitatem, ne grandia jubendo, et minora non faciendo, nie relevare videir et alios onerare. Exclude a me gloriam inanem et ostentationem, ne opera mea ut ab hominibus videar laciam, et gloriamhunianam in eis non qua^ram. Elonga etiam a me ambitionis et laudis affectum.
ne pcima loca et salut itioiins amem, vei migisiri nomen, ut me sic humiiians in hoc seculo, merear a te exailari in futuro. Amea.
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere