De adventu et persecutione Antichristi
The Abomination of Desolation
The text identifies the coming of the Antichrist as the 'abomination of desolation' and warns the faithful to discern the signs of his approach.
The Antichrist is called the abomination. Following these and other things previously mentioned, the coming of the Antichrist follows, for it is the peace before the Antichrist. Just as discord will precede the Antichrist—and as Chrysostom says, just as smoke precedes fire and battle precedes victory—so too the temptation of the Antichrist precedes the glory of Christ. Hence the Lord adds: 'When therefore you see—that is, with the eyes of the body in your successors—the abomination of desolation which was spoken of, that is, predicted by the prophet Daniel, saying: "There will be an abomination of desolation in the temple."' ... ... '...standing in the holy place,' that is, in the temple of God: let him who reads—that is, the prophecy mentioned—understand, for then the end is beginning and the consummation is at hand. For it is said in the same place: 'And the desolation will endure until the consummation and the end.' This was fulfilled when Emperor Hadrian placed his own image where the Ark of the Covenant had stood, a sign of the city and temple's destruction and desolation; this can also be understood as referring to the abominable Antichrist, who is called an abomination. It is called an abomination because of the pride with which he compares himself to God, as he opposes the Lord and claims God's honor for himself; it is called 'of desolation' because then there will be the greatest desolation of the elect, when the worship of God is destroyed, or because the land and the worship of God will be laid waste by him. For then, as the Apostle Paul says, the man of sin, the son of perdition, will be revealed—that is, he will be made manifest—who opposes and exalts himself. In other words, he opposes everything that is called God or is worshipped, so that he sits in the temple of God, showing and declaring himself as if he were God. For then the Antichrist will stand in the place of sanctification, so that where God was once invoked by the prayers of the saints, there he will be invoked by the unfaithful. He appears worthy of the honor of God; his appearance already precedes him, because, as the same Apostle testifies, the mystery of iniquity is already at work in his members. Morally speaking, a bad prelate is an idol of abomination and desolation, which is why it is said in Zechariah: 'O shepherd and idol, abandoning the flock!' It is called an 'abomination' because of the disgust it causes in relation to God, for it is abominable to God because of the perversity of the heart, the impiety of the work, and the unworthiness of the offering—hence it is entirely abominable; but 'of desolation' is added because of the loss or damage caused to one's neighbor, for he lays waste to the people, whether through negligence of duty, corruption of example, or the withdrawal of temporal support. Yet it stands in the holy place because of the monstrosity surrounding the sacrifice; it is a figure of the Antichrist who will sit in the temple of God, and for that reason, there are already many Antichrists. Then, let the reader understand—namely, the destruction of the Church, the damnation of the prelate, and the peril of the people. Bede says: 'In a spiritual sense, when we see the abomination of desolation standing where it ought not—that is, heresies and wickedness reigning among those who seemed to be consecrated by heavenly mysteries; when we also perceive those who work iniquity and speak lies, men of blood and deceit whom the Lord will abhor, disturbing the peace of the faithful—then, whoever of us persists in Judea (that is, in the confession of the true faith) must not be enslaved to earthly and base actions, but must ascend to the height of virtues all the more, the more we see the many broad and wandering paths of vices.' So says Bede.
Flight to the Mountains
Christians are urged to flee the influence of the Antichrist by ascending to the heights of virtue and abandoning worldly attachments.
The Lord follows this with a warning, so that then— —those who are in Judea should flee, because the Jews will be the first to receive him, and because the persecution will be greater there due to the physical presence of the Antichrist. I say, let them flee to the mountains—that is, to secret and deserted places where they can hide. Hilary says: 'He warns that Judea should be abandoned and that they should flee to the mountains, so they aren't affected by the influence or contagion of the crowd that is going to believe in the Antichrist. And he who is on the housetop—that is, in the heights of perfection—should not come down to take anything from his house out of a desire for worldly things, because of which even the perfect are often cast down from the summit of perfection in the time of persecution.' And he who is in the field, laboring for the fruit of good works as far as the active life is concerned, should not turn back to take his tunic—that is, he should not return to the occupations of the world. These are the three states of people, which are understood by the tunic. Literally, the Lord wishes to show that because of the urgency of tribulations and present evils, and because of the expectation of judgment and future evils, no one will have time to attend to temporal business; rather, it is better that he save his life than his possessions, and that he consider how he might stand before the face of the Judge. However, three states of people can be distinguished by the aforementioned. By those who are in Judea, one can understand the state of beginners who remain only in the confession of faith, according to that of the Apostle: 'With the heart one believes unto justice.' By those on the housetop, we understand the state of those who are making progress—those who have already risen above the flesh (the house of the soul), above the world (the house of men), and above the air (the house of demons), just as the Psalmist says: 'I have become like a lonely bird on the housetop.' By those who are in the field, we understand those who stand. By those who are perfect, who have already perfected themselves and now strive to perfect others, according to that of the Song of Songs: 'Let us go out into the field.' Based on this, there is a threefold counsel of admonition; for the first, counsel is given by... …to flee to the mountains; likewise, those who are in Judea—that is, in the confession of faith, though still imperfect (for Judea is interpreted as 'confession')—should flee to the mountains. This means fleeing to the Scriptures of the Apostles and the Prophets, or to the heights of the virtues, so that they may be illuminated by God, as the Psalmist says: 'You are wonderfully illuminating from the eternal mountains.' To the second group, counsel is given not to descend; likewise, those who are on the housetop—that is, those who in spirit transcend the flesh and the world through heavenly conversation—should not descend to take anything from their house (that is, they should not incline themselves toward carnal desires, nor return to the acts of their former worldly conversation), according to that of the Apostle: 'Make no provision for the flesh.' To the third group, counsel is given not to return; likewise, those who are in the field—that is, those who work in the Church, like an ox in the field of the Lord—should not return to take their tunic (that is, to return to any temporal thing by which they were clothed), so that they may follow the new Christ, according to that of the Song of Songs: 'I have put off my tunic.' For according to Augustine, in times of tribulation we must be on guard so that no one, overcome, descends from spiritual heights to a life of the flesh; or that someone who had been making progress by reaching toward what lies ahead does not, by failing, look back at what lies behind.
The Warning of Lot's Wife
The example of Lot's wife serves as a warning against looking back at worldly sins during times of trial, urging perseverance in faith.
It’s been well said that we shouldn't turn back, but persevere in our love for what is good; to help you do this, remember Lot’s wife, who lost her life because she looked back. Fleeing Sodom, she looked back out of a lack of self-control and was turned into a lifeless statue, a pillar of salt. According to Augustine, Lot’s wife represents those who look back during times of trial and turn away from the hope of God’s promise. This statue of salt was set up as a warning so people wouldn't do the same thing, acting as a seasoning to instruct their hearts so they don't become foolish. Augustine asks why this woman was punished for looking back at the Sodomites, while Abraham was not. He answers that Abraham looked back while approving of God’s judgment, but she looked back while still lingering in their sins. Delighting in them. This is so that people don't look back during persecution, denying the faith and abandoning the good life just to save their physical life. He frequently warns and teaches that whoever tries to save his own soul—that is, his physical life—by giving in to the Antichrist out of fear of death, failing in the face of his persecution by denying Christ or abandoning the good and turning back to evil, will lose it, incurring eternal damnation. And whoever remains firm in the confession of faith during this tribulation, holding their soul—that is, their life—as nothing... …and treats their physical life like a sheep for the slaughter, preferring to die rather than fall away from faith and virtue, will bring it to life; that is, eternal life will make it worthy; they will earn this and receive it as a reward.
Tribulation and Divine Mercy
The text interprets the suffering of the elect during the Antichrist's reign, noting that God will shorten these days for the sake of the faithful.
Woe to those who are pregnant and nursing in those days! Literally, pregnant women can't easily flee because of their heavy burden, and those who are nursing can't either, because of the care they must give to their little ones. Mystically, the pregnant are those who have conceived the fruit of an evil purpose; the nursing are those who cherish and nourish the birth of an evil work. Thus, the conception signifies sin in the heart, and the nursing signifies sin in the act. Alternatively, the pregnant are those who have conceived good intentions but haven't carried them out; the nursing are those who have begun to nourish their sins... ...and have led them through a long life even to death. Or, according to Augustine, the pregnant are the greedy who desire what belongs to others and have the hope of obtaining it, just as a pregnant woman hopes to have a child; the nursing are those who possess what they have desired and strive to nourish their possessions by holding onto them and increasing them. Thus, those pregnant with the desire for temporal things are in the stage of acquiring, and those nursing them are in the stage of possessing. And note, according to the same Augustine, that charity is fourfold: beginning, which is born; progressing, which is nourished; perfect, which is strengthened; and most perfect, which desires death. The pregnant, therefore, are those who have conceived a good work but haven't done it; the nursing are those who have begun to do it but haven't finished it. These are the pregnant and nursing ones, for they will quickly be scandalized during the persecution of the Antichrist, whether inflamed by a disordered love, weighed down by a disordered fear, or both. Next, he urges us to pray, saying: 'Pray that your flight may not be in winter or on a Sabbath,' which means we shouldn't be found in the winter of sin or the idleness of good works. Both of these greatly hinder a person from fleeing the Antichrist; in fact, they make one draw closer to him, whereas turning away from evil and doing good makes a person draw closer to God. Spiritually, this signifies a twofold defect: the winter of a lack of love, and the Sabbath of a lack of good works. In winter, there is the frost of love; on the Sabbath, there is the cessation of good works. Or, it means we should not begin to flee our sins and do penance only when it is no longer permitted to walk and do good. For it isn't permitted to walk far on the Sabbath, and winter is also a hindrance to walking. For there will be a great tribulation then, such as hasn't been from the beginning of the world until now, nor will there ever be such a tribulation again. For then all persecutions will be gathered into one: those of the faithless and the heretics, the tyrants and the false brothers. These are the four winds and the four beasts fighting in the sea. Then, frequent and bitter torments will be inflicted far and wide upon the faithful; but in those regions where the Lord was crucified, the faithful will be vexed even more severely at that time. And, as Jerome says in his commentary on the Apocalypse, that tribulation won't test the world in parts, but will test the whole of it: for the demons who are currently bound will be released then, so that they may cause as much harm as they wish. Just as the Antichrist will be crueler than all other persecutors, so the saints will then be stronger than all the martyrs. The Lord, however, knowing human weakness, will shorten that tribulation for the sake of the elect, according to the moderation of His eternal wisdom and the affection of His mercy, so that the faith of believers may not be shaken by the length of time, and malice may not change their understanding, because it will last only for three and a half years. As it says in Daniel: 'It will last for a time, and times, and half a time,' which means three and a half years, the period during which the Antichrist will reign, just as Christ foretold. And again in Daniel: 'One thousand two hundred and ninety days,' which means three and a half years; and in the Apocalypse it says he was given the power to act for forty-two months, which is three and a half years. And if those days—the days when the Antichrist will work—had not been shortened (that is, made brief by God), no flesh of the just (that is, no human being) would be saved. If this weren't the case, it would be rare or impossible for anyone to endure the pressure and be saved through patience, because human weakness can't sustain tribulation for long; but for the sake of the elect, those days will be shortened, so they don't fall away from the truth because of the magnitude of the tribulation. They will be shortened not in measure, but in number. The shortened days shouldn't be understood as short days, but as few days. Thus, days are taken to mean time, because the time of that persecution will be brief. What is this hope for the elect, if not the grace of God? For the heavier this tribulation is in the weight of its pressure compared to those that have come before, the more it will be shortened for the sake of the pious, and the sooner it will take away the power from the wicked. It will be moderated by the brevity of time, so that the elect may be saved, who alone are to be gathered into the heavenly barn. Rabanus says that this kind of tribulation will surround the Lord’s threshing floor, acting like a sieve to test everyone, so that the chaff is separated out and only the grain remains to be gathered into the Lord’s barns.
Discerning False Christs
Believers are warned not to be led astray by false prophets or miracles, as the true coming of Christ will be unmistakable.
Then. Specifically, in the time of the Antichrist and in that distress, if anyone says to those who follow me, 'Look, here is Christ'—meaning in this country, or in this nation, or in this sect, or in this person—or 'Look, there is Christ'—meaning in some place other than those mentioned—do not believe them, and do not let your minds be led astray by believing their teaching, nor follow them with the affection of your heart. In imitation. For many disciples of the Antichrist will come to deceive the people, claiming that he is truly the Christ promised in the Law and the Prophets. False Christs will arise. They will lie, claiming to be Christ, but in reality, they are Antichrists. That is. These are the Christians who pervert the true teaching of Christ and lie about Christ; and the false prophets who pervert the teaching of the Law and the Prophets, or who usurp divine revelations for themselves—namely, the Antichrist and his disciples, who are his members—and they will give signs, signifying something great, and wonders that are admirable to people, which are pointed out by the finger, and... They are shown through wonder; or, they will give signs that signify something about the present, and wonders that reveal and manifest something about the future. For many miracles can be performed by the power of demons when God permits it, so that even the elect and predestined might be led into error, if it were possible, that is, if it could happen in any other way. It isn't that God’s foreknowledge could be changed; rather, they won't be seduced because those whom God has predestined to life cannot perish. Hence Gregory says: 'Because the heart of the elect is shaken by trembling thought, and yet their constancy is not moved, the Lord has embraced both in his sentence.' For it is, in a sense, already a form of error to waver in one's thoughts. But, if it were possible—I add 'if it were possible' because it cannot happen—that the elect might be led into error. This properly applies to the times of the Antichrist. For whose faith wouldn't fear and be shaken, when not only are more frequent and bitter torments inflicted upon the faithful than they were previously accustomed to, but—what is more serious—signs... The work of those who inflict torments will also be with them. It won't stay with those who endure, and the persecutor of truth will be the one doing the work. Is the tempter of virtue—the very same one who rages with torments so that Christ is denied—also provoking miracles so that Antichrist is believed? It’s no wonder if these things are permitted then, since God allows them. For then: as Augustine says, Satan will be released, and through Antichrist he will work with all his power—wondrously, indeed, but deceitfully. Hence Gregory says: 'Let us consider what that temptation of the human mind will be, when the holy martyr submits his body to torments, and yet the torturer performs miracles right before his eyes.' And Chrysostomus says: 'Just as at the coming of Christ, the prophets were before him and the apostles were with him in the Holy Spirit performing miracles, so too at the coming of Antichrist, false Christians will perform miracles before him and with him in an evil spirit.' No one knows when the time of judgment will come. He adds, "Watch yourselves, for I have told you everything in advance so that you might be forewarned and stay alert." This is because you have been warned. It is as if he were saying, "I am telling you these things now so that you might foresee the dangers to come and be on your guard, because you have been forewarned, and so that the arrows you have already foreseen might wound you less." Hence Chrysostom says: 'For this reason he says, "See, I have told you in advance," so that he might take away any excuse of ignorance from everyone, and so that by foreseeing the struggle, one might be prepared for the pain that follows.' For it is an act of mercy to prevent danger by giving commands. He does not want anyone to perish, which is why he shows everyone the coming of destruction—so says Chrysostom. Therefore, no one should be believed who claims to be Christ, nor should any faith be placed in those who calculate and determine a specific time for when God will come, because this can be known or observed by no one.
The Kingdom Within
The kingdom of God is not found in external observation but within the soul through grace, requiring the faithful to live with reverence.
So, when the Pharisees asked the Lord about the coming of the kingdom of God, as they were saying: — “When will the kingdom of God come?” He answered them, “The kingdom of God and the day of judgment don't come with observation—that is, at a specific time—nor can it be observed by angels or humans when it will arrive.” By the coming of the kingdom of God, we understand the arrival of the judgment, because He will come as King to judge, and because then the kingdom of God will be made manifest, and every other kingdom will cease. And he adds: "Look, the kingdom of God is within you." This is because the gift of grace is in the mind; the kingdom of grace is within us, which... Now every power and movement in us obeys divine governance; otherwise, they rebel. And... He says: "Don't be anxious to know when the kingdom of God will come, and don't waste time on questions about the time of its glory, because its arrival cannot be known; instead, seek the kingdom of grace, which can exist within you, and prepare yourselves, within yourselves, through faith, with works of love." Again, because the kingdom of God is within you. Indeed, it is in us when the grace of God is present, so that the kingdom of God... itself. We move forward, unless we... we place an obstacle in the way. Where there is no desire, what... - The kingdom of God is threefold: the first is around us, or in which we exist, namely the kingdom of the militant Church; the second is within us, namely the kingdom of grace, by which God reigns in the soul; the third is the kingdom of glory. in which God reigns with the saints in glory. The kingdom of God is within us, reigning in the hearts of the faithful. Hence Bede says: 'The kingdom of God is placed within the faithful, for it will come at some time.' ... Bede says, "The kingdom of God is placed within the faithful, for He is to come at some point." Anselm also says: "Whoever is truly just has the Lord remaining within him; for the temple of God is holy, which you are, says the Apostle." Therefore, we must consider with the greatest diligence how reasonably and reverently we ought to use our senses and the members of our body, over which the Divinity Itself presides. Let us therefore give, as is fitting, all authority over our heart to such an Inhabitant, so that nothing in us resists Him, but all our thoughts and the movements of our will, all our words, and all our deeds may attend to His nod, serve His will, and be directed to the rule of His righteousness. For in this way we will truly be His kingdom, and He will remain in us, and we, remaining in Him, will live well: "You are," says the Apostle, "the body of Christ, and members of a member." Therefore, keep your body with the dignity that is fitting. Your eyes are Christ's; therefore, you must not look at Christ's eyes. Direct your attention away from looking at such vanities. Your mouth is Christ’s mouth, not your own. You are permitted to open the mouth of Christ—not, I say, for detraction, and not for lies, but neither for idle talk—because you must keep it ready solely for the praises of God and for the edification of your neighbor. In this same way, are the other members of Christ committed to your care? Understand this: so says Anselmus.
The Manifest Glory of Christ
The second coming of Christ will be as public and undeniable as lightning, gathering the saints to His presence.
He then adds: If they tell you, 'Look, Christ is in the desert,' referring to some religious person in a desolate place, they're trying to deceive you under the guise of holiness. Don't leave your place or your purpose to go see them, or to follow them by imitating their actions. And if they say, 'Look, he is in the inner rooms,' or 'in a hidden place,' they are using the pretense of secret divine knowledge. They are just masking their own malice and trying to deceive you; don't believe them. Or, according to Jerome, if it is said to you that Christ is hidden in the desert of the Gentiles, or in the teachings of philosophers, or in the inner rooms of heretics, or in their hidden places— —or in obscure gatherings, do not go. ! For God won't wander in the desert during his second coming, nor will he hide in inner rooms, in some remote corner, in a secret place, or in any obscure spot; rather, coming from heaven, he will appear clearly to everyone everywhere, because although Christ's coming in the flesh was hidden, his second coming will not be. At his judgment, he will be so clearly revealed that no one will be able to hide from him as if he were unknown. In his first coming, he arrived in humility, known to few, and despised and rejected by many; but in his second coming, he will arrive manifest and glorious, to judge the world in power. For, as Augustine says, it was necessary for him to come in secret so that he might be judged; but he will come manifest so that he may judge. It is as if he were saying: Don't believe them, because the day of my second coming will be so clear that no one will be able to doubt it. He uses the image of lightning to explain this: just as lightning and the sun's brilliance break from the East and suddenly appear everywhere, all the way to the West—manifest, that is, to everyone's eyes, seen and shining not in one place only, but in all—so it is. He needs no herald or announcer, but appears in an instant to the whole world; the coming of the Son of Man to the general judgment will be just like this: it will be sudden, flashing, and manifest to all, and so plain and clear that no one will be able to doubt it. He will appear not here or there, but everywhere at once, because of the outpouring and splendor of his glory. It is foolish, therefore, to believe he is in some small place or hidden away, when he is the light of the whole world. Hence Ambrose says: "Christ, like lightning flashing through the whole world, scatters the globes of his light." He doesn't wander in the deserts, nor is He confined to any specific places, for "I fill heaven and earth," says the Lord. Instead, He shines with the light of lightning, so that on that night of resurrection we might be able to see His glory. And, as Chrysostom says, just as lightning, by the nature of its brilliance... ...is not properly looked at, so too, when Christ comes according to the measure of His glory, they will not be able to look at Him sufficiently. And just as He has already instructed the disciples about the manner of His appearance, because He will come manifestly like lightning, so now He consequently instructs them about the place where He is to come. And so he adds: "Wherever the body is—that is, Christ in his humanity, for he will judge in his glorious human form—there the eagles will gather." These are the saints who meet Christ as he comes to judgment, those whose youth is renewed like the eagle's. Christ is called the body to signify the reality of his flesh and the appearance of his manifestation, in which every eye will see him. The elect, however, are called eagles because of the renewal of their resurrection and the sharpness of their vision, by which we will see the Sun of Justice with unblinking eyes. It is as if he were saying, according to Chrysostom: "When the Son of Man arrives in his glorious body, you shouldn't look for him in corners. The multitude of saints following him will be so great that it will be clear to everyone that he is Christ the Lord, the head of the whole Church, and above every Principality, Power, Virtue, Dominion, and every name that is named, not only in this age but also in the age to come." By 'eagles,' he shows the multitude of all the angels and saints. The saints are compared to eagles for this reason: just as young eagles are tested against the sun—if they can look straight at the sun's rays, they are considered legitimate, but if they cannot, they are known to be illegitimate—so too are the children of God tested against the justice of Christ. If they can receive the words of his justice with a full heart, they are understood to be legitimate; if, however, they cannot, they are known to be born of the devil. This is Chrysostom. Since the second coming of Christ will be so public and manifest, both in its manner and in its place, he does not need heralds and messengers to announce to you, 'Look, here is Christ,' or 'Look, there he is.' Therefore, do not believe them. PRAYER: Lord Jesus Christ, holy and kind, grant that, having seen the world's abominations and raging tribulations, I may flee to the mountains and the heights of virtue. By living in heavenly things, let me not descend from spiritual heights to carnal desires and the acts of my former worldly life, nor incline myself downward, but rather extend myself toward what lies ahead. By laboring for the fruit of good works, let me not look back to what is behind or to the temporal things from which I have been stripped. Grant also that, believing no deceivers, I may seek the kingdom of grace, which can be within us, and thus arrive at the kingdom of glory. Amen.
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1 Antichristus abominatio dicitur. I et alia qua3 praemissa sunt, sequitur ■ Post praelia autem et seditiones, l adventus Antichristi, quia utpax praeDE iUTIGHRISTI. cessit Cliristum, itaet disrordia priEcedet Anticlipistum, et, ut ait Clirysostomus, sicul aate igncm fumus praicedit, et ante victoriam pugiia, sic et ante gloriam Ciiristi, praecedot tentalio Antichristi. Undc subjungit Dominus: Cum ergo viieritis, scilicct oculis corporis in vestris successoribus, abominationem desolationis ^ quae dicta^ id est pra^dicta est, a Daniele Propheta^ dicente ; Eritin templo abominatio desolationis,. . . stanteminloco sancto, id est in templo Dei : qui legit, scilicet dictam proplietiam, intelUgat esim tunc inipieri, etconsummationem instare. Nam ibidem dicitur : Et usque ad consummatimem et finem perdurabit desolatio.
Hoc implelum est quando ALVms Adrianus imaginem suam statui fecit ubi steterat arca Testamenti, et hoc fuit signum destructioniset desolationis civitatis et templi; hoc etiam de abominabili Antichristo pote>t intelli^i, qui dicitur a6o77? z/2aiio, ratione superbiae, qua se confert Deo, ex hoc quod adversus Dominus veniens, honorem Dei sibi vendicat, et dicitur desolationis, quia tunc erit maxima electorum desolatio, quando cultus Dei destruetur ; vel, quia terra et cultusDei per 'psum desolabitur. Tunc etenim, ut ail Paulus Apostolus, revelabitur, id csi manifeslabitur, homo peccati filius perditionis^ qui adversatur et extollitur swp?' a, idest contra, omrze quod dicitur Deus,' avt quod colitur, ita ut in irmplo Dei sedeat^ ostendms et ostenians se tamquam sit Deus. la luco enim sanctiticationis tunc Antichristus staltit, ut ubi Sanctorum precibus D^us invocabatur, ibi ab intidelibus ■''^'■^'. ptus, Dei honore venerabilis diguus videatur; cujiis species jam praecedit, quia, tcstanle eodem Apostolo, jam mysterium iniquitatis operatur in membris suis. Moraliter, praelalus malusestidolum abominalionis etdesolationis, unde in Zacharia : 0 pastor et idolum, derelinquens gregem ! Dicitur autem abominatio, propter fastidium respectu Uei, abominabilisenim est Deo, propter pravilatem cordis, propier impietatem operis, propter indignitatem ohlationis : unde totus cst abominabilis; sed additur, desolationis, propter dispendium sive damnum respectu proximi, desolatur eiiiin populum, vel per negligontiam oflicii, vel percorruptionem exempli, vel per suhtractionemtcmporalis subsidii.
Sed stat in loco sancto, propter monstrum respcctusuiorficii; est enim figura Antichristi, qui sedebit in templo Dei, et ideo jam Antichristi sunt multi. Tunc, qui legit intelligat, videlicet Ecclesiae destructionom, praelati damnationem, populi periclitationem. Ubi Beda : « Juxta vero sensus spirituales, cum viderimus abominatiobem de-olationis slare uhi non debet, hoc est haereses, et flagitia regnare inter eos, quicoelestibus mysteriisvidcbantur esse consecrati, cum etiam operantes iniquitatem, et loquentes mendacium,vii'ossanguinum et dolosos, quos abominabitur Dominus pacemfidelium turbare perpenderimus; tunc quicumque in Judaia, hoc est in confessione verae fidei persistimus, non lerrenis infimisque actibus mancipari, sed tanto altius virtutum culmen dehemus ascendere, quanto plurcs ampla et errabunda vitiorum se~ qui itinera videmus : » haec Beda.
Uudc COUsequenter monet Dominus, ut tunc. sciVKci \ emeaie Anlichrislo, qui in Judsea sunty fugianty quia Judaei eum primitus suscipient, et ibi propter corparalem Antichristi praesentiam major persecutio erit ; fugiant, inquam, ad montes, id est ad loca secreta, et deserla, ubi latitare possint. []m\eHitarius : « Judaeam deseri monet et transfugi in montes, ne admixtione plebis, illius quae creditura est Antichrislo, vis aut coniagio afferatur ; et, qui in tecto est, id est in emincntia perfeclionis, non descendat aliquid tollere de domo sua, per cupiditalem rerum secularium, propter quas saepe eiiam perfecti dejiciuntur a culmine perfectionis, temporepersecutionis: « haec Hilarius. Et qui in agro est, laborans pro fructu bonorum operum, quantum ad activos, non recertatur tollere tunicam swam, idestnon redeat ad occupatioues seculi peccatum miS? 56 SEGUNDJ; PAR plicantes, quae intelliguntur per tunicam. Ad litLeram vuit usiendcre Dominus,quod propter inhtantiam tribulalionum et malorum praesentiym, ac piopter exspectationem judicii et malorum ruturorum, non vacabit alicui inteudere negotiis temporalibus ; sed melius e^t quod saivet vitani suam quam rem posstssam, et cogitet quomodo occurrat Judicis couspeclibus. MjSLice auLem distingui possenl per praidicta ina, tres stjtus liominum. Pereos,qui in Judaea sunt, iuteiiigi pulest staius incipieutium, qui tantum inconlessione lidei maneut, secunduui dlud Apostoii : Corde creditur ad justUiam.
l-*er jUos, qui jn tecLo sunt, status proficientium, qui jam supra carnem, quai est domus auimee, supra muudum, qui e>t domus iiominum, supra aerem, qui est domu- da^monum, asceuderunt, secundum iilud FsaJmistaj : Et factus sum sicut pubser soliturius in tec^o. Perillos, qui in agro ^unt, sta;. us periectoium, qui in se perlecti jam aiios pei ticere conautur, secundum iilud Canticorum : M(jrediamur in ayrum. Secundum hiJdc, tri[dex est consiiium admouiiionis, Primis euim datur consilium a? ccuaeudi ad moutes; sic et qui in Juda^a sunt, idestin conlessione lidei, iicet adliuc imperrecLi, Judaea euim confesbio inierpietatur, lugiant ad moutes aiteruo. -, id estad JScnpiuras AposLolorum atque Propiietarum; vei, ad cuimina \irLuLum, ut iiluminentur a Deo, unde Psaimista : 11lummans tu mlrabiliter^ a montibus seternis. Secundis datur consilium non desceuuendi ; sic et qui in tecto, id est qui auimo excedit carnem et mundum, per cailestem couversationem, uon descendat toliere aiiquid de domo sua, jd Cst non inciiuet se ad carnaJia desideiia, nec redeat ad acLus piistiuiE couversatiouis ujundanse, secundum iiJud AposloJi : Carnis curam ne fecentis. Tertiis datur consdium non reverteudi ; sic et qui in agro, id est qui operatur in Ecciesia, sicut bos ju agro Doinini, non revertatur toiiere tuuicam suauj, id est reui aiiquam temporatem qua se e\uit, ut nuaus nuaum Glaristum seTIS quatur,secundum illud Ganticorum : ExspoUavi me tunica mea.
Secundum euim Augustinum^ in tribuJationibus caveudum est, ne quisquam devictus ad carnaJem vitam de spirituali sul)limitale descendat ; aut qui profecerat in anteriora se extendeus, deficieudo in posteriora respjciat.
Et beue dixit quod non est revertendum retro, per delectum perseverautiae in bouo ; et ut hoc facuius facialis, memores estote uxoiis Loth, quae, quia retro respexit, naturae suae inunus perdidit. Fugiens enim Satauam et Sodomam, per inteuiperantiam respexit ea, et mortua statua saiis seu coiumna est etrecta. Secundum eumdem Augustinum, hsec uxor Loth signiticat eos qui in tribulaLione retro res[)iciunt, et a spe divinae promissionis se avertunt. Et ideo statua saiis iacta e^t, ut exemplo admouendi liomiues, ne simiiia laciant, tamquam condiat et erudiat cor eorum, ne fatui hant. Quaerit idem Augustinus^ quare muiier ista fuit puuita, respiuiendo et videndo Sodomitas, jion autem Abrahan. lil respondet, quod Abi^aham respiCicbat, Dci sententiam approbaudo ; i:rLa autem, in peccatis eorum d«. lectaudo. Lt ne hominesiu persecutioue retro a^piciant lidem negaudo, et vitam bonani desereudo, ut vitani corporalem salveut, con.
-equenter admoneudo luducit , quod quicumcj[ue quassierit sic animam suam, idesl viiam corporaiem,sa/Da/7i facere, timore morlis deticieudo in Antichrisii inbuJalione, scilicet Ghiistum negando, veJ bona deserendo, et retro ad mala euado, perdct illam, incurrendo damuatiouem aei. ernam; et quicumque permcinens foriis in confessioue haeieLtribuluLiouepero^^c/m'^ iUam, sciiicet animaui suam, id e. >t viiam corporaJem, aistimaus eam ut occisiouis ovem, et praeeJigens mori quam cadere a tide et virLute, vivificabit cam, id est vita aeterna eam dignam iaciet; quam iude merebitur, et in piunnium recipiet.
VaS autem prdeynantibus et nutrientibus in illif! diebus : qiiia, ad liltcram, praegnantes non possunt benc fugere, a^rgravante pondere, nec similiter niitrientes propter curam, qua circa parvulos sunl occupatae. Mvstice autem, praegnantes sunt, qui foetum mali propositi conceperuiit; et nutrientes, qui partum mali uperis fovent et uutriuut : et sic notatur in conceptione, peccatum in corde; in nutritione, peccatum in opere. Vel, praegnantcs sunt, qui bona proposita quae conceperunt, non impleverunt; nutrientes, qui peccata sub ? pe longioris vitae usque ad m>vtem deduxerunt. Vcl, secundum Augustinum, praegnantes sunt avari, qui aliena concupiscunt, et spcm liabent adipiscendi sicut mulier praegnans in si)e est prolem habendi; nuti'ientes vcro sunt, qui quod concupierunt possidcnt, et possessa nutrire student, ea detinendo et augcndo : et sic animaecupitlae temporalium [)raegnantes sunt in acquirendo, et nutrientes in possidcndo. Et nota, secundum eumdem Augustinum, quod quadruplex est caritas, scilicet : incipiens, quae nascitur; pruficiens, quae nutritur; pcrfecta, quae roboratur ; perfectior, quae mortcm desiderat. Praegnantes ergo sunt, qui bonum opus conceperunt, sed non fecerunt ; nutrientes, qui facere cceperunt, sed non perfecerunt.
Istis autem praegnantibus et nutrienlibus V3e, quoniam cito scandaJizabuntur in Antichristi persecutione, \el amore male illas inflammante, vel timore male humiliante, vel modo utroque. Deinde, hortatur ut oremus, dicens : Orate autem, ut non fiat fuga vestra in hieme vel sabbato, id est ne aut in frigore peccatorum, aut otio bonorum operum reperiamur, utrumque enim muitum impedit hominem a fuga Antichristi, imo magis facit approximare sibi; sicut e contrario di"vertendo a malo, et faciendo bonum, homo a()proximat Deo. SpirituaUter signatur hic dupbx defectus, scilicet : caritatis in hieme et bonae «»perationis in sabbato. In hieme est gelicidium amoris ; in sabbalo, cessatio boni operis. Vel, ne lunc incipiamus peccata no^tra fugere, et poenitentiam facere, quando jam non licet ambulare et bene agere. Ambularc enim longius sabbato non licet, hiems quoque ad ambulaudum impedimcntum est.
Eiit enim tunc tribulatio magna^ qualis non fuit ab initio mundi usque modo^ neque fiet ulterius talis tribulatio. Tunc enim omnes persecutiones conflabuntur in unum, scilicct : iufidelium et haereticurum, tyrannorum et falsorum fratrum. Hi sunt quatuor venti, et quatuor bcstiae puguantes in mari. Tuuc creberrima et acerrima tormenta longe lateque inferuntur fidelibus ; sed in illis regionibus tunc fldeles sunt vexandi vehementius, ubi Dominus fuit crucifixus. Et, ut dicit Hnymo super Apocalypsim, illa tribulatio nun per partes, sed Hmiil totum examinavit mundum : solventur eriim tunc daemones, qui modo ligati sunt, ne possint noccre quantum vellent. Sicut autem Antichristus crudelior erit omnibus persecutt. ribus, ita Sancti tunc fortiores erunt omnibus Martyribus. Illam vero tribulationem, Dominus sciens infirmitatem humanam, abbreviabit propter electos, secundum moderamen suae aeternae sapientiae, et afFectum suae misericordiae; ne mora temporum fides concutiatur credentium, et malitia mutet intellectum, quia non durabit nisi per tres annos, cum dimidio.
Ut enim dicitur in Daniele : Durabit per tempus, et tempora^ et dimidium temporis , id est tribus annis ct dimidio, in quibus regnabit Antichristus, quantum et praedicavit Christus Et iterum in Daniele : Dies mille ducenti nonaginta^ id est tres annos et dimidium ; et in Apocalypsi dicitur, quod data est ei potestas faccre menscs quadraginta duos, id est tres annos cum dimidio. Et nisi breviatiy id est breves a Deo praestituti fuissent dies illi, quibus scilicet operabitur Antichristus, non fleret salva omnis caro justi, id est h'»mo, quia nisihoc esset, rarusaut nullus pressuras sustinere, et per patientiam salvari posset, quia infirmitas bumana diu tribulationem sustinere non potest; sed propter electos breviabuntur cUesilH,ne ex tribulationis magnitudine cadant a veritate. Breviabuntur aulcm non mensura, sed numero : qui. i breviati dies, non breves dies sunt intellig-ndi , sed pauci. Uude dies accipiuntur pro lempor(^, qiiia tempusiilius pcisccutionis eril breve. Quae er^o sp 'S clectis, nisi gratia Dei, quoe dit p. itieiitiam piis, et citius demitpotcniiamimpiis/Qiianto enim erit haec tribulatio cetcris quge praece^serunt, pressurarum pondere gravior. tinto erit tcmporis breviiate modcratior; ut salvi iiant electi, qui soli in horreo coelesti sunt rrponendi.
Unde dicit Rabanus, quod talis tcibulatio tunc erit in circuitu areae Doiiiini, ut omnibus, velut cribro examinationis, paleis sequestratis, solum frumentum in horreis Domini remaneat eolligendum.
Tunc. scilicct tempore Antichristi, et in illa pressura, si quis volds imitatoribus meis, dixerit : Ecce hic, id est in h ic pitria, \ei in hac nalionc, vfl in hac secta, ^el in hac persona, est Christus, aut illic^ id est in aiia a praedictis, nulite credere, et noliteirepedeiniellectus,eoruni doctrinae credendo, neque sectemiui pede affectus eorum vit. im imit. mdo; quoniam muili disci|)uli Antichri>li venientad seducendum popuium, dicentes quod ipse sit vere Ciiiistus in Lege et Prophelis promissus. Surgent enim pseuduckridl. qui se eum, qui est Christus, es-e mentientur, sed reveraeruniAntichristi. idestf. ilsi Christiani, pervertentes veram doctrinam Cliristi, et mentientes de Chiisto; et pseuduprophetae, pervertentcs doctrinam Legis et Prophetarum, vei usurpantcs sibi divinas revelationes, sciiicet Antichrislus, et di^cipuli ejus, qui sunt membra eju> ; et dabunt signa^ ali<|uid magnum signantia, et j3rorf/(/ia,hoiiiinibus admiianda, quae digito produntur, et proi.
ter admirationem d» monstrautur; vel, dabunt signa, quae aliquid significant de praesentibus, et prodigia, quae aliquid produnt et maniiestant de iuturis. Viriute enim daemonum multa miracula tieri possunt, quando Deus permittit, ita ut in errorem indueantur, si ficri potest , etiam electi et praedestinati , id est, si aIi(jU'» modo fieri possei. ut Dei praetinitio mutaretur; sed non seduceutur, quia peiire non possunt quos Dt^us ad vitam praeordiiiavit. Uiide ait Gregorius : « Quia electorum cor et trepida co^itatione concutitur, et tamen eorum con-tantia non movetur, iinaseiitentia Domjnusutrumque complexus est. Quasi enim jam errare est, in co^itatione titubare. Sed, si fieripotest, subju igitur,quiafieri non polest, ut in errorem electi capiantur. » Haec temitoribus Anticiiristi proprie congruuiit. Cujus enim non paveat et concutiatur tides, quando non solum tormenta crebriora et acerbiora, quam prius consueverani, inferentur fidelibus; sed, quod gravius est, sign.
rum quoque operatio eos qui tormenta ingerent. non eos qui sustinebunt, concomitabit, et pert-ecutor veritatis erit oper. ttor virtutis, idemque ipse qui tormeniis saevit ut Chri^tus n(^gi'tur, provocat miraculis ut Antichristo credatur? Nec mirum si ista tunc m li tiperantur, quando a Deo permiltuntur. Tunc enim. ut ait Augustinus^ sidveiur Satanas, et per Antichristum in omni virtute sua mirabiiiter quidem, seii mendaciter operabitur. Unde Gregorius : « Pensemus qiiae erit humanae mentis illa tentatio, quando pius martyr corpus suumtormentissubjuit,ettamenante oculoscjusmiracuiatortorlacii. wUnde et Chrysostomus : « Sicut m adventu Christi, aiite iiium Prophetae, et cum illo Apostoli in Spiritu Sancto faciebaut virtutes, sic et in adventu Antichristi pseuilochrisliani , et ante ilium, et cum iilu in spiritu maligno facieut virtutes.
» 7 Tempus judicii ab omnibus ignoraTUR. — Ei subjungit : Vos trgo videte, ecce prsedixi vobis' omnia, ut praescii vigiletis. quia moniti estis. Quasi diceiet : Ad hoc isia praedico nunc, ut caveati< pro tunc ei pcncula sequentia praevideatis,quia praemouiti estis, et ut minus not eant vobis jacula qiiae praevidistis. Unde ait Chrysostomus ; « Propterea dicit : Ecce prxdixi voli$y ut excusationem ignoranti^ tol lat ab omnibus, et praBcedens conte- ^ stalio praevidt re faciat panam sequentcm. Misericordia enim est mandatis praevenire periculum. Non vult enim quemquam perire, qui omnibus nionstrat perdiiiunis aiiventum : » haec Chrysobtomus. Nun est igitur credendiim iilicui, vel de persona ut ipse sit Chrislus ; vel de tempore futuri jiidicii, neque fidcs adhibenda his qiii caiculant, et certum tempus determinant, quando Deus venturus sit, quia hoc a nemine potest sciri vel ob-ervari.
Unde interrogatus Dominus de a^lventu regni Dei, a Vhari5a? is dicentibus:(}wa? ? rfo venit regnum Dei? Respondens eis dixit : Non venit regnum Dei, et dies judicii, cum observatione, scilict-t temporis, ncque ab Aiigelis, nequi; ab hominii^us potest observari quando veniet. Pcr alvt^ntum regni Dei inlelligitur adventus ad judicium, quia veuiet tamqu;im Rex ad judicandum, et quia tunc m^nifestabitur Dei reguum, et cessabit omne uliud regnum.
Et addit : Ecce eniin regnum Dei intra vos est. quia durium gratiae est in mente; regnum gratiae intra nos est, qu. mdo omne^ vircs et mi)ius in noltis divinae gubernationiobcdiunt;secus,quan(lo rebillant. Ac ? i dicat : Non cun,*ti8 scire quando venial regnum Dei, et om'Lute quoeslionGtn de re;^no g'orioc, quia ejus advontus sciri non potest; sed quaerite regnum graiae, quod intra vos esse poiesi, et paraie vos, iDli'a vos, per lidem, cum dilectione oper. Tjiem, quia intra vos est regnum Dei. Nempe in nob'S, cum Dei graia esl, ut legnum Dei c. ipi.
imus, nisi no? obicem ponanius. Ubi nola quod trp^ex e. -. t regnum Dei : primum est circa no-, vel in quo nos, ^Ciiicet regnum miiiiaiilis Ecciesiae; secundnm in:ra nos, scilicet rcgnum gialice, qua V deliret Deus regnai in anima; teriium est regnum liloriae. quo Deus rcgnatcum Sauctissuis in gloria. V J, rcjLum Dei (iicitscipsiim,in cordibus fldehum regiiandm. Unde ait Bcda : « Dicit regiium Dei inlra fidcifS positum, qni cnim quandnquc vcnturiis e.
-t Jt]'! px nmiii')m, nun" o\\n'r, r-^^Tnat in cordibus fidelium : » haec Beda. Unde et Anselmus : « Qui vere justus est, Douminsemanentemhabet: Templum enim Dei sanctum est, quod estis vos, ait Apostolus. Summa igitur diligentia considerandum est, cum quanta ratione et reverentia sensus nostros et membra curporis nostri movere debemus, quibus divinitas ipsa praesidet. Demus igitur, ut dignum est, tanto inhabitatori omne imperium cordis ncstri, ut nihil ei repugnet in nobis, sed omnes cogitationes et voluntatum motus, omnia verba et universa opera nostra illius nutum attendant, ejus vuluntati deserviant, et ad reciitudiiiis ejus regulam dirigantur. Sic enim nos vere regnum ejus erimus, ot i|ise in nobis manebit, et nos in illo manentes bene vivemus : Vos estis, ait Apostulus, corpus Christi, et membra de membro. Serva igitur corpiis ea digmtate qua decet. Oculi tui Chiisti sunt, non igiiur Iicot tibi oculns Chri.
>ti ail aliquas vamtatos conspiciendas dirig' re. Os tuum os Chrisli est, non erg.» licet tibi os Ghristi, non dico ad detractiones, non dico ad mondacia, sed noque ad oliosos sermones a|)erire, quod ad solas laudes Dei et ad aedificationem proximi debos paratum habere. Sic de ceteris Chr-isti membris tuae custodiae commi? sis intellige : » haec Anselmus.
Deiude subjungit: Si ergo dixerint vobis , ecce in deserto est Christus, scilicet tamquam homo religiosus in loco deserto, quasi sub specie sanctitatis vos decipere volentes. nolite exire^ scilicet a vostro ioco etproposito ad videndura eiim, vel ad seqnendum per operis imitaiionem. Et, si dixerint: Ecce inpenctralibus, e-t in loci^ oeculti-Christus est, sub specie cognitionis divinor'um arcanorum. maliliam ojus palliantes, et vos decipere volentes, nolite credere. Yel,secundum IIierowjmum,s\ (|uis pi onii-^erit vubis quod in dcsoito Gentilium, ct philnsojilioriim dogmalib;H Christiis moiGtiir, aul in liiT^roticorum pcnetralibas, ei occultis f. cii ohscuns convcnliculis, quai Dci p'^'! ! enim Deus in secundo adventu in desefto vagabitur, nec in penetralibus, aut in aliquo angulo lerrge, vel in occulto loco, seu in aliquibus obscuris latitabit ; sed de coilo veniens mani feste omnibus ubique app irebit, quia licet adventus Christi in carnem fuerit occultus, tamen adventu.
; ejus ad judiciumerit ita manifestus, quod non poterit aliquem latere tamquam incognitus. In primo enim adventu venit in humilitate, et paucis cognitus, et a multis despectus et reprobatus; sed in secundo adventu veniet manifestus et gloriosus, in potestate orbem judicaturus. Nam, ut ait Augustinus, occultum oportebat eum venire, ut judicaretur ; manifestus autem veniet, ut judicet. Quasi diceret : Nolite eis credere, quia dies adventus mei secundi ita clara erit, quod nullus de ea duhitare poterit. Ad quod similitudinem fulgoris introducit : Sicut enim, fulgur et splendur solis, exit ab Oriente, et subilo paret ubique, usque in Occidentem, ocuHs scilicet omnium manifestus, et non in una parte videtur et fulget, sed in omnibus. nec annuntiante vel praecone indiget, sed in instanti momento temporis in orbem terrarum universumapparet ; ita eritetadventus Filii hominis, ad judicium generale : erit subitus, et coruscus, et manifestus omnibus, etita patens et clarus quod nullus de eo dubitare poterit; et non hic vcl illic, sed simul ubique propter effusionem et splendorem gloriae apparebit. Stultum est ergo eum credi esse, vel quserere in parvo loco et in abscondiio, qui totius mundi lumen est. Unde ait Ambrosius : « Christus sicut fulgur coruscans per universum mundum luminis sui globos spargit.
Et ideo nec in desertis vagatur, nec ahquibus locis clauditur, quia coBlum et terram ego implco, dicit Dominus. Sed luce fulgoris fulget, utin illanocte resurrectionis gloriam videre possimus. » Et, ut dicit Ckrysostomus, sicut fulgur secundum qualitatem fulgoris ? ui non digne aspicitur ; sic et dum venerit Christus secundum mensuram gloriae ejus, non poteruat eum sufficieQter aspicere. Et sicut jam instrnxit di=;cipulo3 de modo appaiilionis suae, quia sicut fulgur maniieste veniet ; sic nunc consequenter instruit eos de loco, in quo venturus est.
Unde subjungit : Ubicumque fuerit corpus^ id est Christus in humanitate, quia judicabit in forma humana, sciHcet gloriosa; ibicongregabunturetaquilse, id est Sancti occurrentes obviam Christo ad judicium veuienti, quibusiiinovata est juventus ut aquilse. Christus dicitur corpus ad denotandum carnis ventatem, et ostensionis speciem, in qua videbit eum omnis oculus ; electi vero dicuntur aquilde, pro pter resurrectinnis innovationem, et visionis subtililatem, qua Solem justitiae, irreverberatis oculis, videbimus. Quasi diceret, secundum Chrysostomum : « Duminj^jlorioso corpore advenerit Fihus hommis, non oportet in angulis sestimare eum esse ; quia tanta erit obsequentium sibi Sanctorum multitudo, ut unicuique pateat quod ipse est Christus Dominus, caput totius Ecclesiae, et supra omncm Principatum et Potestatem, et Virtutem, et Dominationem, et omne nomeUy quod nominatur non solum in hoc seculo, sed etiam in futuro. Per aquilas cnim multitudinem Angelorum et Sanctorum universorum ostendit. Ideo enim Sancti aquilis assimilantur, quia sicut filii aquilarum ad solem probantur, ut siquidem recto aspectu intendere potuerint contra radios solis, intelligantur esse legitimi, si autem non potuerint, cognoscantur adulterini ; sic et fihi Dei ad Christi justitiam probantur;si enim potuerint pleno corde justitiae ejus verba suscipere, iutelliguntur esse legitimi ; si aulem non potuerint, cognoscuntur de diabolo e>se nati : » haec Chrysostomus. Qiiia ergo secundus adventus Christi erit ita publicatus et manitestus, et quantum ad modum et quantum ad locum, ideo ipse non indiget praeconibus et nuntiis tahbus qui vobis annuntient, dicentes : Ecce hic et ecce ihic Christus est ; igitur nolite talibus credere. 261 ORATIO Domine JesuChriste pie,da mihi, visis mundi abominationibu'^ et saevientibus tribulationibus, ad montos et culmina virtutnm fugere, et in coelestibus conversando de spintuali subbmitate ad carnaba desideria ct aclus pnstinai conversationis mundanae non descendere, vel me inclinare, et in anteriora me extendendu, et pro fructu bonorum operum laborando, in postoriora et ad temporalia quibus me exui non respicere. Da etiam mihi, ut nullis seductoribus credens, regnum gratia^, quod intra nos potest esse, quseram, et sic ad regnum gloriae perveniam.
Amen.
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
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