De signis adventus Domini et consummationis seculi
The Passing of the Temple
Jesus prophesies the destruction of the Jerusalem temple, signaling the end of the old law and the rise of spiritual worship.
After leaving the temple, the Lord Jesus went on his way, and by this very departure, he signaled on that same Tuesday what he had said: that the house of the Jews—that is, the city of Jerusalem and the temple—was to be abandoned. His disciples approached him, marveling that a temple of such beauty and strength could be destroyed and reduced to nothing; they pointed out the temple's structures to him, not because he didn't know them, but because they were things to be admired, hoping that the nobility and magnificence of the buildings constructed for divine worship might move him to mercy and soften the threatened punishment. It even seemed to them that it could neither be seized, nor overturned, nor dismantled. They were focused on the preciousness and strength of the buildings rather than the holiness of the temple; in this way, many today pay more attention to the outward worship of the Church than to the spiritual. Consider Jerome: 'Altars shine with gems, yet there is no selection of God's ministers.' But the opposite was true in the early Church, because greater emphasis was placed on spiritual adornment than on material. Hence Augustine also says: 'Formerly, the walls of the Church were poor, and the men were precious; now, it's the other way around.' The adornment of the Church, indeed, is not in buildings, nor in revenues, but in humility, hospitality, and piety. Jesus himself answered them, saying that not only would these things be destroyed, but that not one stone would be left upon another in them that would not be torn down and crushed, no matter how precious and strong they appeared to them. So they asked him. “Do you see all these things?” “Truly I tell you, not one stone will be left here upon another that won't be destroyed.” However, this was accomplished by the Romans in the forty-second year after the Lord’s Passion. It will be the same for great and sumptuous palaces, because not one stone will be left upon another in them. It was divinely arranged and provided that, once the grace of the Gospel had been revealed throughout the whole world, the temple itself with its ceremonies should be removed, so that if anyone still weak and immature in faith were to see those things continue which were instituted by God, they might not be led away from the sincerity of the faith toward Judaism. The shadow is taken away, therefore, and the truth, declared throughout the world, holds the palm. The entire structure of the commandments was so destroyed that the Jews fulfill nothing, and with the head taken away, the members fight among themselves. Hence Chrysostom says: "That figurative Jerusalem bears the type of the spiritual Jerusalem, that is, the Church." If this temple hadn't been destroyed, the observance of the Law wouldn't have been easily suppressed. It was destroyed for this reason: so that if the Jews should later want to keep the Law, they cannot—whether regarding the Passover, the sacrifices, or the other festivals. The physical and figurative things fell away so that the spiritual and true mysteries might rise, as Chrysostom says.
Signs of the End
The disciples inquire about the end of the age, and Jesus warns of false prophets, wars, and tribulations that precede the final judgment.
2. The disciples' questions about the signs of the Lord's coming and the end of the age—and the Lord, going on that day with the disciples, went to the Mount of Olives. While he was sitting on the Mount of Olives opposite the temple—in the place where a church was later built—they asked him about the timing of the destruction of Jerusalem and the temple, and about the sign of his coming and the end of the age, which they thought would follow immediately after the city and temple were destroyed. The disciples came to him privately and said, "Tell us when these things will be, and what is the sign of your coming and the end of the age." These questions were put to Him on the Mount of Olives, and for good reason, because the temple and the city are clearly visible from there. It was on that occasion that the question about their destruction was asked, and since the final judgment will also take place near that same location, it’s fitting that the question about the future judgment was raised there. Jesus answered them, "Watch out that no one leads you astray." Then He taught them the signs of the things foretold and instructed them in everything necessary and useful for that time; He didn't say that it was unprofitable for them to know. He teaches about the signs, but He doesn't think it necessary to announce the time, because the uncertainty of the time brings fear and thus preparation, whereas ignorance of the signs could lead one into error. And although many of these signs can be referred simultaneously to the destruction of the city and the temple, and to Christ's coming before the end of the age—for according to Chrysostom, the Lord does not state separately which signs pertain to this or to that, so that the same ones seem to pertain to both—because, however, the destruction of the city and the temple is already complete and... [...we recognize as past], therefore for our instruction [He left] all those things that remain [to be fulfilled]. For all things concerning the coming of Christ and the end of the age can be understood, and the persons of all believers can be signified through the Apostles. For He says these things to the disciples, not as to those who were to endure in this life until the end of the world, but in their persons He spoke these things to all their descendants who would believe, as if they were one body existing with them. But before answering their questions, he strengthens their minds so they won't be led astray. As Chrysostom says: "He didn't answer immediately about the destruction of Jerusalem or his second coming, but rather about the evils that had to be faced at once." The Lord warns the faithful in advance so they won't be led astray—that is, so they won't be drawn away from the truth of the faith. For many false Christs and false prophets—hypocrites and deceivers—will come in my name, presumptuously claiming the name of Christ for themselves and saying, 'I am the Christ,' and they will lead many astray through false teaching, a feigned life, and miraculous signs. Hence Athanasius says: 'In every heresy, the devil, in disguise, says: I am Christ, and the truth is with me.' Many even seem to say this by their actions, because they make their own statutes more strictly observed than the Lord's commandments, wanting to be obeyed more than God. But Christ won't come unless the signs he predicted happen first. The Lord Jesus foretells these things to us so that he may restrain us from the love of the world, strike us with fear and dread, and find us always vigilant and ready; for arrows that are foreseen strike with much less force. The Lord first outlines the general signs that come before, namely wars against foreign enemies, civil unrest among His own people, and so on. You’re going to hear of wars and rumors of wars. Then He adds a detailed list, touching on seven evils: the hostility of peoples, as nation will rise against nation; discord among leaders, as kingdom will rise against kingdom; the shaking of the earth, as there will be earthquakes in various places; the onset of diseases, as there will be plagues; the lack of food, as there will be famine; the terror of signs in the heavens, as there will be terrifying sights; and the strangeness of new events, as these will be the beginning of the signs. Through these seven things, we can understand the seven evils that the Church of God suffers today: first, discord among churches; second, the attacks of heretics; third, the troubles of secular life; fourth, the lack of good men; fifth, the failure of teachers; sixth, the thunder of condemnations; and seventh, the monstrosity of church ordinations. These evils must come first, so that what is said is fulfilled: 'The whole world will fight with Him against the senseless,' so that those who have acted against the Creator of all things may be struck down. They have fought fiercely, and at the time of God's judgment they will be attacked by everyone; and those who have failed in all things will be struck down in all things. It is necessary and fitting that these things happen first, as they are ordained by God, with the malice of men acting and God drawing good from it—namely for the testing and benefit of the good, and for the destruction and ruin of the wicked—because all these are the beginnings and, as it were, the heralds of future sorrows; but the end and the completion of them is not yet at hand, either because these are remote signs, not near, or because these are temporal, but the completion... ...of sorrows will be eternal. For the magnitude of these evils, which are a general judgment on what has come before, is a figure of things to come that are incomparably more severe. For, as Gregory says, through the frequent evils that come before, the eternal evils that follow are indicated, since many... These evils come first to announce the evil that has no end. Spiritually, according to Ambrose, there are other battles that the Christian feels: the wars of various desires and the conflicts of his own pursuits; indeed, domestic enemies are much more severe than foreign ones. And, according to Chrysostom, there will be a spiritual pestilence of carnal vices in the Church, a famine of the divine word, and earthquakes of tribulation, because the Church will be greatly tested in the end.
Endurance and Perseverance
The Lord encourages his followers to remain steadfast through persecution, promising the guidance of the Holy Spirit and the reward of perseverance.
Next, he explains why all these things will happen: because before them all—that is, the things already mentioned—there will be persecutions of the saints. People will lay hands on them to capture them, and they will be handed over to tribulation and death, even by their own relatives and friends. They will be hated by everyone—by those who love the earth and human things more than divine wisdom; for a friend of God is an enemy of the world. They will be hated because of the name of Christ, because they confess that name and assert the truth. This is actually pleasant and glorious to the saints, because an injury is a happy thing when God is the cause, and a great reward and immense glory follow from it. Even after the harsh predictions about the affliction of death, they are immediately consoled by the glory of the resurrection, because not even the smallest hair from their heads will perish, and therefore much greater things will not perish either. This confirms the truth of the future resurrection, for whatever contributes to the substance or the beauty of the body will return in the resurrection. In a spiritual sense, it is said that a hair from the head does not perish because not even the smallest good thought of the mind will remain unrewarded. Bede says: "Not only our bones—that is, our strong deeds or words—will be rewarded, but also our hairs—that is, the most minute good thoughts that come from the heart, just as a hair comes from the brain—will be gifted with a worthy reward before the just Judge. Hence the Prophet: 'They will keep a feast day for you because of the remnant of thought.'" Likewise, evil thoughts will not remain unpunished. And because the things the saints will have to suffer in persecutions are grave, they are consequently strengthened to endure. In the aforementioned, patience is most necessary, because in patience they possess—that is, they will guard—their souls. For the patience of all virtues is the just one, in which we possess the souls that possess the body, when we rule our souls with reason for the sake of suffering with them. Anyone who is impatient doesn't possess their own soul, because they can't restrain the fury and anger of their mind. Beda says the same: "We are so wonderfully made that reason should possess the soul, and the soul should possess the body." The soul's right to possess the body is hindered if the soul isn't first possessed by reason. The Lord showed that patience is the guardian of our condition, because it taught us how to possess ourselves: so says Beda. The virtue of patience is therefore great; without it the soul is lost, and through it the soul is possessed. For whoever patiently endures temptation will receive a crown, but whoever loses patience perishes and loses the crown as well. Gregory also commends it, saying: "I consider the virtue of patience greater than signs and miracles." Hence that saying of Solomon in Proverbs: "Better a patient person than a warrior, and one who masters their own spirit than one who conquers cities." Seneca also says: "To bear trials patiently is desirable, for this is a part of fortitude." It isn't desirable to suffer trials, but to suffer them with fortitude—that is virtue. When someone suffers trials with fortitude, they are using all the virtues, even if perhaps only one is readily apparent; for patience is the inseparable companion of the virtues. Whatever is done honestly, then, isn't just one virtue; it comes from a considered judgment—so says Seneca. Therefore, as Chrysostom says, the injuries of men do no harm, but rather bring profit to patience. The Holy Spirit will suggest what must be answered to those suffering persecution.✦ Because the saints could indeed be troubled after hearing so many terrors, fearing what they might answer at that time, the Wise One provides consolation regarding the unmeditated, heavenly response to be given. For I will give you a mouth and wisdom, and the material for speaking and answering, which all your adversaries will not be able to resist or contradict; because the words won't proceed from their judgment or art, but from the grace of the Holy Spirit.✦ And then many will be scandalized—that is, they will fall away from the faith and slip into errors, whether through the fear of torments, or through portents or miracles. These are the ones who are deceived. And because iniquity and malice will abound among false Christians, charity—that is, true love for God and neighbor—will grow cold in many, meaning that in many it will be cut off from the fire of divine love, even if it doesn't die out in them entirely. For from the abundance of iniquity arises a tepidness of charity, compared to the fervor that seemed to exist before the tribulation and in times of peace; in short, as Ambrose says, 'Then the just man is in the desert, but the wicked man is in the kingdom.' Or, in the same people. In those in whom iniquity abounds, charity grows cold. For, as Remigius says, the more iniquity is accepted from any source, the more the ardor of charity is extinguished in that person's heart; but whoever perseveres in the faith of the truth... ...in the love of goodness, right up to the end and the limit of this present life, at whatever time he begins and at whatever time he begins again, he will be saved; for it is not beginning, but persisting, that is a virtue. It isn't just a willingness to endure that earns a crown, but perseverance. You have more on this subject of persecutions earlier, after the mission of the Apostles. But these things will happen in an unusual way and with much greater violence than they typically do, so that they will be taken as signs.
The Gospel as Testimony
The Gospel must be preached to all nations as a testimony before the end, leaving no one without excuse.
And this Gospel of the kingdom will be preached throughout the whole world. The preaching of the New Testament is called 'Gospel' by reason of its perfection and its threefold goodness, namely: the honest good. It is a pleasant good because it is a useful good; it is called the Gospel of the kingdom because of its dignity, or because it leads to the kingdom—which the Law did not do—or, causally, because it makes kings, or materially. Because it speaks of the kingdom. It sows. And this Gospel will be preached as a testimony to all nations, that is, to the whole world. I, etc. It serves to accuse those who did not believe; for those who did believe will testify against those who did not and will condemn them. Then the end will come, once the piety of the faith has reached the ends of the earth, so that no one can make excuses for themselves. According to Augustine, while the preaching of the Gospel has reached every part of the world, it hasn't yet reached every person living in those parts. Therefore, their sound has gone out into all the earth, but not to all the people of the earth—unless perhaps through the general report of others, and that... It has not yet been completed in all, but it is expected to be completed. Hence Jerome says: 'The sign of the Lord's coming is that the Gospel is preached in the whole world, so that no one may be excusable; this is either already completed now, or we believe it will be completed shortly.' Jerome adds, 'I don't think there is any nation left in the whole world that is ignorant of the name of Christ; and although it may not have had a preacher, it cannot be ignorant of the report of the faith from neighboring nations.'
Watchfulness in a Fallen World
Reflecting on the signs of the times, the author warns against the pride and moral decay that pave the way for the Antichrist.
Regarding the aforementioned signs, Chrysostom says this: "This matter is entirely ambiguous to us, and it is completely uncertain whether all these things will be finished in our own time, and whether that fearful day will arrive, and that horrible tribunal be revealed to us." Many signs have already been completely fulfilled; the Gospel has now sounded through almost the whole world, and wars... Earthquakes, pestilences, and famines have occurred, just as it was predicted, and it is no longer a great distance away. Considering all these things, let us prepare ourselves for that perfection, as we are about to depart from here. For although the common end of that time isn't here yet, the particular end for each one of us is near. Even if someone is old, or even if they're young, they're nonetheless near to death at any age; so says Chrysostom. The cause and root of all evils in the world is pride and presumption. For the people rise up against the king, the cleric against the priest, monks against the abbot, children against parents, and the young against the old, as they think differently out of pride. The evil of pride, therefore, which destroyed the heavenly court of the angels by corrupting it, will also destroy the present world by perverting it in a disorderly way. This is why Peter Damian, congratulating someone on their flight from the world, writes: "You owe great thanks to God, who chose you from the world at this time, because it's difficult for anyone to be saved in it." The sterile plow is already being dragged across the sandy shore. That prophetic word seems to be fulfilled: "There is no truth, there is no mercy, there is no knowledge of God in the land." Cursing, lying, murder, theft, and adultery have flooded the earth. And that other word: "The whole head is sick, and the whole heart is sorrowful; from the sole of the foot even to the top of the head, there is no soundness in it." It isn't a time for anyone who wants to keep to the path of purity and innocence to agree to take on the governance of the Church, since everyone is rushing headlong through the steep places of vice, and like wild horses... ...they are carried off, unbridled, through the fields of their own desires. The cloisters are empty, the Gospel is shut away, and legal disputes run from the mouths of those in the ecclesiastical order. Few people meditate on the words of Holy Scripture; everyone, however, meditates on legal statutes and courtroom litigation. In truth, such immense pressure weighs upon the churches that, like a Babylonian legion surrounding them, Jerusalem and her citizens seem to be under siege. No longer do they return an eye for an eye according to the Old Law, but they return injury with interest; and the discipline of vengeance, which was long kept under pagan rule, is now unknown, even as the Gospel thunders terribly about punishment. Therefore, they use a bullwhip instead of a rod, a club instead of a lash, iron instead of a word, and a sword instead of a lever. They are no longer ashamed to exceed the measure of an injury, and they disdain the fairness of the harm inflicted; they crave to appear victorious and terrifying, and they desire the titles of triumphal glory. And so, while one is provoked for a moment, the other is incited to madness. And what else do we perceive among these many evils of wickedness, except that the way is already being paved for the coming Antichrist, through which he may walk with the unhindered footsteps of his own iniquity? For, as the Apostle says: 'The mystery of iniquity is already at work'—these are the words of Peter Damian.
A Prayer for Constancy
A concluding prayer for the grace to remain faithful, patient, and charitable amidst the tribulations of the world.
Lord Jesus Christ, Judge of all who are to come, give me constancy in the truth of the faith, so that I may not be led astray by hypocritical and false people, nor succumb in times of trouble; but may I be able to stand firm in the confession of your name and the assertion of the truth, and to endure the hatred of men and adversities for this cause with joy. Grant me the strength of patience, and don't let the ardor of charity grow cold in me when wickedness abounds; rather, may I persevere in the faith of the truth and in the love of goodness until the end of this present life, so that, by your mercy, I may be saved, Lord God of my salvation. Amen.
Read the original Latin
I ejressus de templo ibat, ipso egressu Et Domiaus Jesus eadem feria tertia | desiguaas quod dixerat, sciiicet do-^ m mum Judaeorum deserendam, id est civitatem Jerusalem et templum. Et accesserunt discipuU ejus adinirarites, si teaiDlum taatae pulchritudiais et fortitudinis destrueretur, et ad nihilum redigeretur , ut ostenderent ei seiifioationes templi, non ignotas, sed tamquam admirandas , ut propter nobilitatem et magnificentiam geiificiorum, quae ad divinum cultum facta erant, flecteretur ad misericordiam, et mitigaret pcenam comminatam. Videbatur etiam eis, quod nec rapi, nec everti posset, vel dirimi. Non respiciebant ad templi saaclitatem, sed ad aedificiorum pretiositatem et fortitudmem; sic ho iii multi plus attendunt ad cultum Ecclesiae corporalem, quam spiritualem. Uiide Hierom/mus : « Gemmis altaria fulgont, et ministrorum Dei nulla olectio est. Sed c ontrarium fuit ia primitiva Ecclesia, quia major vis fiebal in ornatu spirituali, quam in materiali. » Unde et Augustinus : « Oiim, erant parietes Ecclesiae viles, et viri pretiosi ; modo, e converso. Ecclcsiae quippe ornatur non est in sediflciis, neque ia redditibus, seil in humilitate, hospitalitate, et pietate.
» Ipse autem Jesus respondens dixit illis, noa solum hoec destrienda fore, sed et quod in eis non reUnqueretur lapis super lapidem,qui non destruereturet comminueretur , quantumcumque ipsis pretiosa et fortia vidi^reatur. Dixii ergo ei. s : Viietis hxc omnia? Amen dico vobis, non relinquetur hic lapis super lapidem, qui non destruetur. Hoc autem factum est aRomanis quidragesiino secundo anno post Passioaem Domini. SimiHter erit de magnis et sumptuosis palatiis, quia non relinquetur bipis superlai)idemin eis. SeQMW&nmBedam, diviaitus procuratum est et provisum, ut, patefacta evangelica gratia per universum orbem, templum ipsum cum suis ceremoniis tolleretur, m^ quis adhuc parvulus et infirmus in fide, si viiierit illa permanere quae a Deo sunt instituta, a sinceritate fidei, ad Judaismum labereiur. Aufertur ergo umbra, et palmam tenetveritas per orbem declarata.
Omnis etenim compositio mandatorum sicest destructa, ut Judaei nihil impleant, et capite sublalo, membra inter se pugnent. Unde Chrysostomus : « Illa Jerusalemfiguralis typum gerit Jerusilemspiritualis, id est Ecclesiae. Nam, nisi templu n istud destruclum fuisset, observantia Legis non facile fuisset compescenda. Ideo autom destructum est, ut si velint Judaei postmodum servare Legem, non possint, aut de Pascha, aut de sacrificiis, aut de ceteris festivitatibus. Ceciderunt corporalia et figuralia, ut surgerent spiritualia et vera mysteria : » haec Ghrysostomus. 2 Interrogationes discipulorum de SIGNIS ADVENTUS DOillNI ET CONSUMMATioNis SECULi, — Et vadens Dominus ipsa die cum discipulis ivit in montem Oliveti. Et, cum seieret in dicto monte Olivarum contra templum, in loco ubi postea constructa est ecclesia, interrogatur ab eis de tempore destructionis Jerusalem et templi ; et de signo adventus sui, et consummationis seculi, quae putabant sequi statim destructionem civitatis et templi. Accesserunt enim discipuli ad eum secreto dicentes : Dic nobis quando hxG erunt^ et quod signum adoentus tui et consummatioais seculi.
Istae quaestiones fuerunt ei factae in monte Olivcti, et hocratioaabiiiter, quia ex illo loco tem[)lum, etcivitas clarissime videntur, et occasione hujus de destructione ibi quaeritur ; similiter et judicium extremum futurum est circa illum locum, ideo convenienter fit ibi quaestio de futuro judicio. jE^ respondens Jesus, dixit eis : Videte ne quisvos seducat. Deinde illos edocuit signa praedictorum, et eos circa quodlihet in necessariis tunc et utiIibus instruxit ; nec dicebat quod eos scire non expediebat. De signisdocet, de tempore intimandum nonputat: quia incertitudo temporis inducit terrorem, et ita praeparationem, sed ignorantia signorum posset inducere in errorem. Et quamvis plura ex his signis possint referri simul ad ever-sionem urbis et templi, et ad Christi adventum ante consummationem seculi : secundum enim Chrysostomum, Dominus non separatim quae signa pertineant ad hoc vcl ad illiid ponit, nt eadem videantur ad utriiniqiie pertinere ; quia tamen eversionem urhis et templi jam completam et pr. neteritam dignoscimus, ideo ad instrurtionera nostram om-iia al ea quoe restant rereramiis. Possuntenim omnia deadventu Cliristiet con-ummatione seculi intelligi, et per Apo^olos omnium credentium personae signari. Nam dicit hiiec discipuiis, non tamquam eis qui diirare debereut in vita ista usque ad fmem mundi ; sed in personis eorum dixit haec omnibus posteris eorum credituris, quasi unum corpijs existentibus cum ipsis.
Sed aiitequam eis ad interrogita rcspondeat, mentem eoram ut non seducantur confirmat. Unde Chrt/sostomus : « Neqiie enim de JerosolymiB destructione, neque de secundo suo adventu, statim respondit, se l de malis quibus statim obviandum erat.
Praemuiiii ergo Dominus fideies, ne seducantur, id est ne seorsum a veritate tidei ducantur. Multi enim pseudo-christi, et pseudoprophetae, id est simulati ei falsi, venient^ in nomine meo, srilicet adscribentes sibi nomen Christi ex praesumplione, et dicentes: Ejo sum Christus, et multos seducent, per falsam doctrinam, per simulatam vitam, per signa mirabilia. Unde dicit Athanasius : « In unaquaque haeresi diabolus figuratusdicit: Ego sumChristu3,etapud me est veritas. » Multi etiam videntur hoc dicere facto ; quia statuta sua districtius faciunt observari. quam praecepta Domini, volentes magis sibi quam Deo obediri. Sed non est venturus Christus, nisi praecedant signa ab eo praedicta. Quae ideo nobis Dominus Jesus praenuntiat, ut nos ab amore mundi compescat, et timorem formidinemque nobis incutiat , ac semper vigilantes et paratos nos inveniat : quia multo minus feriunt jacula, quae ante praevisa suut.
Et praemitlitDominus primo in generali signa priora, scilicet praelia, quantum ad hostes extraneos , et seditiones, quantum ad hoNTUS DOMINI, ETC. 551 stes domesticos : Audituri enim estis prrelia^ et opiniones pneliorum. Deind(;, subdit in speciali eorum multitudinem, tangens malaseptcm, quae sunt : inimicitiae populorum, quia Gonsurget qem contra gentem ; discordia princip im, qiiia rejnum in regnum; comni)tio lo^iirmn qaia emnt terrx motasper loca; inrei'iiones morborum, quia et pnstilenliae; defectus victualium, quia et famss; terror coelestium impressionum, quia terrores deciiBlo; novitas eventuum muaiianorum, c\m:iet signa mTjni erunt. Per h:BC autem sepLem, (]ue hic tanguntur, possunt intelTui seplem mala, quae hodie Eccle-iia Dei patitur : quorum primum est discordia ecclesiarum ; secimdum, impagnaiio haereticorum ; tertium, turbationes seculariu n ; quartnm, cKe npla milorum; quintum, defectus Doctorum ; sextum, fulminationes sententiarum ; septimum, deniqne monstruositas ordinationum ecclesiirum. Mukaergo maia praecedent,ita ut impleitur quod dicitur : Pugnabit cum eo orbis terrarum contra insensatos, ut qui contra Auctoremomnium pror. aciter pu-cnaverunt, justotunc Deijudici') ab omnibus oppugnentur; et qui incunctis deliquerunt, incunctis etiamferiantur. Oportetenim, etconveniensest primumhxc fieri, tam quam a Deo ordinita, miiitia hominum e\igente et Deo honum inde eliciente, scilicet ad probitionem et utilitatem bon orum, et ad destructionem et perditionem malorum : quia hdec omnia initia et quasi praeconia swit dolorum futurorum; sed nondum statim est finis, et consummatio eorum : vel, quia ista sunt signa remota, non propinqua'; vel,qnia ista sunt temporalia, sed consumma-. tio dolorum erit aeterna.
Magnitudo enim malorum, judicium generale praecedentium, estfigura seqnentium incomparabiliter graviorum. Nam, ut dicit Cregorius, per crebra mal i quB p raeveniunt, indicantur mila perpetua quae sequuntur: quii multa &■! bent mala proecurrere, ut malum valeantsine fine nuntiare. Spiritualiter, secundum Ambrosium, sunt et alia bella quae vir sentit Ghristianus , V^2 scilicet diversarum prselia cupiditatum, studiorumque {•onflictus ; multo etiam graviores simt hostes domestici, qn;im tiostes extranei. Et, secundum Chnjsostomum : a Spiritualiter in Ecclesia pestilentiae carnalium vitiorum, fames verbi divini, terrae motus trihulationum erunt, quia Ecclesia multum in fine tentabitur.
Deiude, subdit q lo merito haec omnia contingent, quia ante haec omnia, scilicet praedicta, erunt persecu'iunes Sanctorum, quibus injicientur manus ad capiendum, quique tradentur ad tribulationes, et mortem, etiam a propinquis et amicis. et eruut odioomnibus hominibus, humurn et terram, seu Iiumana nondivinasapientibus : amicus enim Dei, inimicus est mundi ; et in tali odio erunt, propter nomen Ghristi, ac conte-^sioneTii hujus nominis, etassertionem veritatis,quod quidem jucundum et f^ioriosum est Sanctis : quia felix est injuria, cum Deus est in causa, etad hanc sequitur magnum praemium, et gloria immensa. Qui etiam post dura quae praedicuntur de affliclione mortis protinus consolantur de ^loria resurrectionis , quia etiam capilius minimus de capiteeorum nonperibit, etideo multo magis cetera majora uon peribunt ; et hoc addit ad declarandum ventatem futurae resurrectionis, nam quidquid sive ad substantiam, sive ad decorem corporis facit, in resurrectione redibit. Secundum sensum ;^piritualem, capillus de capite dicitur non perire, quia nec minima mentis cogitatio bona manebit irremunerata. Unde ait Beda : « Non solum ossa nostr<i,id est fortia gesta vel dicta, remunerabuntur; sed etiam capilli, id est minutissimae cogitationes bonae, quae de corde, quasi capillus de cerebro exeunt,apudjustum JudiccmdignamerC6dedonabuntur,unde Propheta : Reliquide cogitationis diemfestum agent tibi. Similiter nec co^itationes malae remanebunt impunitae. » Et quia gravia sunt quae Sancti in perseculioni)>us pati habebunt, ideo consequenter ad tolerantiam confortantur ; in praedictis eium maxirne necessaria est patienfia, quia in patientia pos=idebuot, id estcustodient auimassuas. (lustos enim omnium viriulum patientia est, in qua 'animas, quae corpus possident , possidemus , cum ipsis auimas ad patiendum ratione regimus.
Qui autem impatieus est, animam suam non possidet,quia animi sui furorcm et iram cohiLtere non pot'>st. Unde idem Beda : « Sic enim coaditi mirabiliter sumus, ut ratio animam, et anima possideat corpus. Jus V(U*o animae a corporis possessione pcffipeditur, si non prius anima a ratione possidetur. Gustodem igitur condiiionis nostrae patientiam Dominus esse monstravit; quia ipsa uos possidere nosmetipsos docuit : » haec Beda. Mai^na igitur est virtus patientiae, sine qna anima perditur, et per qunm possidetur. Qui enim patienter sufferttentationemyaccipiet coronam; sed qui perdit patieatiam, per(iit et coronam. Uude et Grcgorius cam commendan^, dicit : « Ego virtutciu patientiae signis et miraculisesse majorem puto.» Undeillud Salomonis in Proverbiis : Melior est patims viro forti; et Cj[ui dominatur ani>no suo, expugnatore urbium.
Unde et Scneca : « Tormenta patienter ferre, optabile est, hoc enim fortitudinis pars est. Non enim pati tormentaoptabiJe est; sed ea pali foititer, quod est virtus. Gum aliquis tormenta fortiter patitur, oinnibus virtiitibus utitur, cuni fortasse una in promptu sit, et maxime appareat patientia, illic est individuus comitatus virtutum. Quidquid ergo lioneste fit, unavirtus tacit; sed ex consilii sententia : » haec Seneca. Igitur, ut ait Chrysostomus, iujuriae hominum nullum faciunt damnum, sed magis palientiae lucrum. 6 Spiritus Sanctus persecutionem patientibus quid sit respondendum suggeret. — Quia vero, tot terroribus auditis, Sancti turbari potuerunt, timentes quid tunc respondeant; consolationem supponit de dandoeisimpraemeditatis sapiens ac coeleste responsum. Ego enim dabo vobis os et sapientiam^ ac dicendi et respondenDE SlGiNIS ADVEiXT deadi materiam, cui non potenmt resistere et contradicere^omnes adversa7ni : quia noii ex iugciiio ycI arte eorum procedent verlia, sed ex Spiritus Sancli gr.
ilia : Et timc scandalizabuntur multi, id est discodeat a fide, et i'uent in errores, llmitre vel imraanilaletormentoruni, aul, porlentis seu munei'i! Hi3 soducti. Et quo~ niam abundabit iniquitas^ et malitia in falsis Ctiristianis, ideo refriqescet, et detiriet caritas, id est vera diloctio erga Deum et proximum, multorum, id esi in multis a'iis ab igne divini amoris ; licet totaiiter non cadat in eis. E\ tibundantia enim iniquitatis o''itur tepidita^ caritatis, pro tribulatione, qua) calere videbatur ante triliiilationem, et in pace, Denlque, ut ait Ambrobius, tunc justus in deserlo; ininuus aulem ia regtio. Yel, in eisdem. in quibus abundat iniquitas, rcrrigcscit caritas. Nam, ut aiL Remigius, quanto magis ab imoquoque iniquiias suscipitur, tanlo amplius ia corde ipsiusardor caritatis e\-tingnitur Qui autem perseveraverit In fide veritatis. in amore bonitatis, us^que in finem^ et terminiim vitjc praesentis, quocumque tempore incipiat, et quocumque lcmpore reincipiat, hic salvus erit : quoniam non coepissc, sed persistere virtulis est.
et non inclioatio tolerantiae, sed perseverantia coronatur. De hac materia persecutionum habes lalius supra post missionem Apostolorum. Sed haec prsdicla more insoliti), et multo violenlius tunc fient, quam cvenire solcant, ita ut pro signis liabeantur.
Et pVXdicabitur hoc Evaugeliam regni^ in universoorbe. PrsedicatioNovi Testamentidicitur£ua/2(/e/i«^,ratione suie perfecti()ni>; et bomtatis triplicis, videlicet : (|uiabonum honestum. qnia bonum jucundum, quia bunum utile; et dicitnr Evangeiium reqn^ ratione suae dignitatis; vel, tinaliter, quia ad regnum ducit, quod Lex non faciebat ; vei, causaliter, quia reges facit ; vel, materialitcr. quia de regno dis. serit. Et hoc Evangelium prsedicabitur in testimonium om-iibus GentibuSj id est US DOMI? (I, ETG. 253 in accusationem his, qui noa crediderunt, qui enim crediderunt, testabuntur adversus eos, qui nou crcdidcrunt, et eos condemiiabunt ; ct tunc veniet consummatio, cum ad hnes orbis terra3 sernH) pietatis pervenerit, ne aliquis excusare se possit.
Secundum Augustinum, pricdicatio l^vangelii in toto muudo, quamvis fuerit compictaquoad omnesmundi partes; non tamen quoad omnes huniines, in omiiibus partibus mundi existentes. Unde in omncm terram, sed non iu omnes omiiis terrae exivit sonus eorum ; nisi forsitan per communem in generaii reiatum aIiorum,et quod. nondum ia omnibus fueral completum exspectalur complendum. Unde ait [licronymus : « Signum Dominici advenius e>t, in toto orbe Evangelium prsedicari, ita ut nullus sit excusabilis; quod, aul jam nunc est completum, aut in brevi credimusesse complendum. i\on enim puto aliquarn, in universo orbe, remansisse gentem, quae Ghristi nomen igaoret, et quamquam non habuerit prcedicatorem, tamen ex vicinis nationibus opinionem tidci non potest ignorare : » haic Hieronymus.
De praedictis signis, sic dicit Chrysostomus : « E^t quippe res isla nobis prorsus ambigua,et omnino uescinius an etiani nustra aitate ha3C omnia finiantur, et dies ilie metuendus adveniat, atque horribile illud nobis ostendatur tribuiial. i\am, et signa raulta prorsus implcta sunt, et Evangelium toto jam fcre orbe personuit, et praelia. terrarum tremores, pestdentiap, et fames, ut priBdicium fuerat, acciderunt ; nec grande jam mediuni est. Quae omnia considcrantes, ad eam nos, qu<i hinc abcessuri sumus, perfectiouem paremus. iNam licet coniiimnis illius tinis nondum instct dics pcculiaris ; tamea istc uniuscujusque nostrum fini) m proximo esL Etsi enim senex sit aiiquis, etsi adolescens, morti tamen iu qualibet aetate vicinus est : » haec Chrysostomus. Causa vero et radix omnium malorum in mundo, est superbia et praesumptio. Populus enim contra regem erigitur, clericus contra sacerdotem, monachi contra Abbatem, fi]ii coutra parentes, juvenes contra seniores, superbiendo diversa sentiunt. Malum ergo superbiae, quod supernam Angelorum curiam corcumpetido deslruxerat, praesens quoque seculum inordinate pervertendo desLruet.
Unde Petrus Damianus cuidam de fuga mundi congratulando, sic scribit : « Magnas Deo gratias debes, qui te hoc tenipore de mundo elegit, quod in eo diificile quis s;ilvatur. Jam sterile aratrum per littus ducitur arenosum. Jam illud propheticum videtur impletum : Non est veritas, non est misericordia^ non est pcientia Dei in terra. Maledictum et mendacium, et homicidium, ct fwtumj et adulterium inundaverunt. Et illud : Omne caput languidum, et omne cor mcErens ; a planta pedis usque ad verticem, non est in eo sanitas. Non est hujus temporis, ut qui puritatis et innocentiae tramitem tenere desiderat, Ecclesiae bajulare regimen acquiescat, cum videlicet omnes pene per vitiorum abrupta praecipites, et tamquam fureute? ; equi, per voluptatum suarum campos feruntur effrenes. Claustra vacant, Evangehum clauditur, et per ora Ecclesiastici ordinis forensiajuradecurrunt.
Pauci Sacrarum meditantur eloquia Scripturarum ; sed omnes scita legum et forense Htigium. Kt revera tam immanis pressura incumbit Ecclesiis, ut tamquam Babylonicae legionis acies circumlusa, ei Jerusalem cum civibus suis videatur obsessa. Jam non oculum pro oi:ulo, juxta Veterem Legem, sed referunt cum fenore laesionem ; et disciplina vindictae, quae sub gentili dudum servabatur imperio, nunc Evan^elio poenam terribiliter intonante, nescitur. Ideo pro virga tauream, pro scutica clavam, pro verbo ferrum, pro vecte adhibent gladium. Erubescunt nunc non excedentem injuriae vicem, dedignantur illati discrimiois aequitatem; videri victores atque terribiles ambiunt, triumphalis gloriae titulos concupiscunt. Sic itaque dum unus parumperira^^citur, alter ad insaniam provocatur. Et quid aliud inter haec tot flagitiorum mala perpendimus, nisi quod venturo citius Antichristo via jam sternitur, per quam inoffensis nequitiae suae vestigiis gradiatur? Nam, sicut dicit Apostulus : Mysterium jam operaturiniquitatis : )) haec Petrus Damianus.
ORATIO Domine Jesu Christe, Judex omnium venture, da mihi constantiam in fidei veritate, ne seducar a simulatiset falsis hominibus, nec succumbam intribulationibus; sed in confessione tui nominis, et assertione veritatis valeam fortiter persistere, et pro hac odia hominum et adversa gaudenter sustinere. Tribue mihi viilutem patientiae, et ut, abundante iniquitate, noii refrigescat in me ardor caritatis ; ^ed usque in finem vitae praesentis perseverem in fide veritatis, et in amore bonitatis, quatenus, te miserante, salvus fiam, Domine Deus salutis meae. Amen.
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