De die Domini juxta exemplum Noe, vel Loth subito venturo, ac de uno assumpto et alio relicto
The Suddenness of the Coming
The uncertainty of the Day of the Lord is illustrated by the suddenness of the flood in the days of Noah.
This passage declares the uncertainty of the Day of the Lord, introducing the terror of the flood, and it is translated so that we might stay awake and prepare ourselves by doing good, so that the Day of the Lord does not find us unprepared. In this comparison of the time of judgment and the flood itself, two general judgments are implied: one that has already passed, namely by water in the flood; and another that is yet to come, namely by fire in the general conflagration. A comparison is therefore made regarding the uncertainty of both, concerning the appointed time and the carelessness of many. Just as it was in the days of Noah, while he was building the ark and preaching the coming flood, so it will be at the coming of the Son of Man. For just as in the days before the flood, people were eating and drinking, marrying and being given in marriage—that is, given over to gluttony, drunkenness, and lust, living without fear and feeling secure—and because they refused to believe and were busy with vanities and feared nothing, the flood came suddenly and drowned and destroyed everyone except Noah and those with him in the ark; so it will be on the day the Son of Man is revealed. That is, it will be just the same regarding the day of judgment: people will be busy with pleasures and vanities, living in security and fearing nothing, when the coming of Christ will arrive suddenly and unexpectedly. And everyone He finds outside the ark—that is, outside the Church—He will destroy and condemn; but those in the Church, through faith and works... ...will keep their reason and be saved. “As Bede says, Noah does not condemn marriage or other things here, but he condemns the immoderate use of lawful things.” It isn't because these things were bad, but because... “By giving themselves over to these things, they despised God’s judgments and perished in the flood.” So says Bede. Their destruction was indeed sudden, not because it hadn't been announced, but because no one believed it. Hence Maximus the Bishop says: “Noe, even if he was silent in voice, spoke through his work; if his tongue was still, his building cried out.” N. When he was working. He warned everyone that a new work, unknown to anyone, required the preparation of new shelters against new dangers; he spoke, therefore, through his work, and said that Gospel word of the Lord: “If you do not want to believe me, believe the works.” So says Maximus. But perverse people, seeing the ark being built for so many years, were happy without any sorrow. They foresaw nothing of the future and despised the judgments of God, not waking up, but dozing in their malice; and suddenly they were swallowed by the flood, and a sudden destruction took everyone who existed in great security and feared nothing. Thus, while the Lord builds the ark of the Church—outside of which there is no salvation—the coming of the Lord to judgment is preached unexpectedly. Those who are doing penance at this time, and who show others examples of repentance, even if they are silent in voice, still speak with Noah through their deeds, saying: 'If you don't believe us, at least believe the works.' But the wicked, in their contempt, live wantonly, and the Lord will come on a day they don't expect and destroy them. And when they say 'peace and security,' existing as if they were secure and fearing nothing, sudden destruction will come upon them, and they will not escape the impending tribulation. Where Bede says: 'The mystic Noah builds the ark when the Lord, having already chosen from among the faithful as if from smoothed timber, builds by helping; and he enters it once it is perfectly finished, when the eternal Inhabitant illuminates this [ark] on the day of judgment with the presence of His majesty.' But when the ark is being built, the wicked rejoice; yet when it is entered, they perish, because whoever insulted the saints while they were struggling here will be given eternal punishment there. They will be punished: thus Bede. Thus many do not think about their own death, by which they are certainly going to die; and death often comes when no danger is feared, for the coming of the Son of Man to general or particular judgment is sudden. Chrysostom says: 'And what of me!' What good is it if they hear that the world is passing away, yet they don't believe it? Look, people hear every day that they are going to die, as often as they see others dying, and yet they don't believe that they themselves will die. For if they believed that they were going to die, they wouldn't do the things for which they deserve to die. If, therefore, they don't believe that what they see happening to others every day will happen to them, how can they believe in what is yet to come? Has it ever been done? So says Chrysostom.
Lessons from Sodom
The destruction of Sodom serves as a warning against the vanity of worldly pleasures and the necessity of repentance.
He illustrates this same point using the example of what happened in the days of Lot. In the same way, just as it happened back then—when the wicked perished by fire and sulfur—so too will the wicked be caught off guard on the day of Christ's coming. Because the people of that time were eating and drinking—behold, the sin of pleasure; they were buying and selling—behold, the sin of greed. They were planting and building—behold, the sin of excessive security and self-reliance. They were living in total disregard for the day of judgment. For on the day Lot left Sodom, the Lord rained down fire and sulfur, against the stench of their unspeakable sins. He destroyed them all, along with the neighboring cities. Bede says: 'After the Lord passed over that immense and unspeakable sin of Sodom, he mentions only those things that might be considered trivial, or even no sin at all, so that you might understand the illicit things that...' What is it that is being done, if even lawful things—and those things without which this life cannot be led—are punished with fire and sulfur?' says Bede. It will be just as it was then, or on the day the Son of Man is revealed—He who is hidden for now—that is, at His future coming; people will be living in false security, fearing nothing of the coming judgment, right up to the moment when... He will be seen in His glorious humanity, coming to judgment; for He will come when people aren't expecting any danger. According to Chrysostom. He says all this to show how suddenly and unexpectedly He will come, while many are living in pleasure and without any concern. Bede says this beautifully: 'He says "revealed," because He who is hidden for now, seeing all things, will then appear to judge all things; He will appear as the Judge at that great time when He looks upon all those who have forgotten His judgments and finds them unprepared. For although the world has long been aging, as the end approaches, the wickedness of the human race grows so great that it deserves to be destroyed along with the world it inhabits.' Even now, we see countless people so given over to feasting and drunkenness, to buying and selling, and to other worldly things, that the wrath of the strict Judge is clearly provoked against them. Yet, what no wise person can even think about without deep sorrow, we fear that worse things are already about to happen; for what was said about the former sinful nation—'The iniquities of the Amorites are not yet complete'—must, without a doubt, be applied to the whole mass of the wicked who are to be condemned. Mystically, according to the same Bede, Lot, who is interpreted as... There is a people of the elect who, while they live as strangers among the reprobate in Sodom, turn away from the weight of their wickedness. According to Chrysostom, when Lot leaves Sodom, it perishes. As long as good people exist, this world stands; but when the saints are gone from the world, it is surely destined to fall—just as Egypt was destroyed when the Israelites left it. These things, therefore, have been foretold. Hearing this, let us fear for our own actions, refrain from idleness and wantonness, repent of our past sins, and prepare ourselves without ceasing for that Day of the Lord.
The Separation of the Elect
The Lord's judgment will distinguish between the chosen and the rejected across all states of life.
Furthermore, after showing how uncertain the time of judgment is, he reveals that the salvation of those being judged is also uncertain, so that no one might presume upon their own state or exalt themselves, because in every state there will be some who are chosen and some who are rejected. For in that night of tribulation—since the Antichrist is the hour of darkness, and it is likewise in the night of death—two will be in the field, that is, in the agriculture of prelacy, who preside over churches and work in the ministry of the Church as if in the field of God, so that the harvest of this field of the Lord may rise and thrive: one will be taken to glory, as a good and useful prelate, and one will be left to punishment, as a bad and useless prelate. Likewise, two will be in the mill. That is, in the exercise of action, which turns like a mill through anxieties, and pertains to the people who are designated as 'the millstones,' because they are ruled as the weak by those in charge: one will be taken to glory, namely the just, and one will be left to punishment, namely the unjust. Likewise, in that night, two will be in one bed, that is, in the quiet of contemplation, who choose leisure and rest, and are occupied neither with ecclesiastical nor secular business, but as if weak toward these things, they withdraw to leisure and choose to be at rest, not committing themselves to great actions, and in a way praying to God in the bed of infirmity: one, namely the good, will be taken to salvation, and the other, namely the bad, will be left to damnation. In any of these states, therefore, it is shown that some are chosen and some are rejected; for in each there are both good and bad. For, according to Augustine, in every condition and rank, the worst are mixed with the best. And those who have been good will be taken to eternal joys where Christ also is, because where the body will be. That is, the Lord in the body—namely Christ, who is a man in the flesh—is the prey of the eagles, that is, of holy souls; there they will be gathered, and the spiritual eagles in the body, namely the saints and the elect, who imitate his Passion and humility. They are satisfied as if by his flesh, through whose resurrection their youth will be renewed like the eagle's; but the wicked, with the devil, will be left behind for eternal punishment. And so, as it is said in Hosea, 'My consolation is hidden from my eyes,' because he divides it among the brothers. Therefore, when it is said that one will be taken from the field, the mill, or the bed and the other left, it isn't speaking of two individual people, but of two kinds of affections. And there don't seem to be any other kinds of people that the Church consists of than these three, which have two differences regarding being taken or left behind. Whence Chrysostom says: 'When the just are taken and the sinners are left, all the just are represented in one man, and all the sinners in one.' See. Let everyone see what he is like now, and let him make himself such. Let a person know what must be taken and what must not be left behind; for not everyone will be taken, but the wicked will be left. These three orders, as far as those to be saved are concerned, are signified by the three men who saved their own souls and whom the prophet Ezekiel declares alone to be delivered: namely, Noah, who signifies the state of prelates by whom the Church is governed, just as the ark was steered by him through the waters, which bore the figure of the Church; and Job, by whom the state of the active is signified, who had a wife, children, and much more. He possessed the riches of the earth and exercised his own household; and Daniel. Daniel, a man of desires, by whom the state of the contemplative is signified, who despised marriage, chose a celibate life, and was devoted to abstinence in the royal court. Regarding clerics and monks who handle secular business and civil cases, it is doubtful under which of these three states they can and should be included.
Watchfulness and Self-Judgment
Because the hour of death is unknown, the faithful must practice constant vigilance and self-examination.
And because, as was said above, the day of the Lord is uncertain, and no one knows that day, and as we have already seen, there is uncertainty about our salvation regardless of the state in which one might be, the Lord concludes from these premises that we should not be sluggish in our sins, but rather be watchful and struggle against the uncertainty of death by persisting in good works, saying: Watch, therefore. For you don't know at what hour—whether in the morning or as a boy... ...or in the time of youth, or in the onset of old age, or in the final decline of life, the Lord may come to judge. This is the particular judgment at the death of each person. It is not for the general judgment at the resurrection, so that when He comes suddenly and unexpectedly, He does not find us sleeping and unprepared. This is why it is written in Ecclesiastes: Man does not know his end; but just as fish are caught with a hook, and just as birds are caught in a snare, so are men caught in the time of misfortune. Therefore, Bernard says: Nothing is more certain than death. And nothing is more uncertain than the hour of death. For we don't know how, or when, or where we will die, since death is always lurking for us. Therefore, we must be ready, so that when the body returns... ...to the earth from which it was taken, the soul may return to God who gave it. Hence Gregory says: 'Let no one be sluggish on this journey of life, lest he lose his place in the fatherland.' For although it is possible to do good today, we don't know if it will be possible tomorrow. Hence Chrysostom also says: 'Who...' ...has hidden the day of his own death from everyone?" It is clear that he wants us to always do good, hoping for death; for the same reason, he has hidden it from all people. The day of Christ's coming is hidden, you see. Chrysostom says that it isn't just one generation that knows the time of His coming, but all of them, since His coming is hoped for in every single generation; because the time of judgment, and of death as well, is uncertain, we must always be ready to wait for it. Stay in a state of constant watchfulness so that you aren't caught unprepared by death. So Bernard says, to keep us from failing to prepare ourselves: "Wretched man, why don't you prepare yourself every hour?" Think of the dead man, whom you know must die; imagine how his eyes will turn in his head, his veins will burst in his body, and his heart will break with pain: so says Bernard. Let us keep this in mind: because it is brief. Life is short, the end is uncertain, the exit is terrifying, the Judge is formidable, and the punishment is eternal. May this always terrify us and lead us to be vigilant. Hence Basil says: "Always keep your eyes on the final things." The day. When you rise at daybreak, don't be so confident that you'll make it to evening. And when you lie down in your bed at night, don't be so sure you'll see the light of day; if you live this way, you'll more easily be restrained from all vices. Let your heart always meditate on heavenly promises, so that... ...they may call you back to the way of virtue. Be now in your works such as you wish to be after death—so says Basil. Knowing these things, and... ...holding every day as if it were your last, let us now judge ourselves, anticipating the Lord's judgment through confession and justice, producing worthy fruits of repentance, so that we may find God merciful and kind to us. Hence Bernard says: "If we would judge ourselves, we would not be judged," as the Apostle says. What a good judgment it is that subjects me to that strict and divine judgment, and hides me away! I truly dread falling into the hands of the living God; I would rather be judged and presented before the face of His wrath than be left unjudged. What, then, shall I do? I will judge myself. I will judge my own actions and my own possessions. I will take care to correct my evil deeds, to wash them away with tears, and to punish them with fasting and other holy labors of discipline. In my good deeds, I will humbly acknowledge Him. And in accordance with the Lord's command, I will consider myself a useless servant. I have done only what I was required to do; I have examined my ways and my pursuits, so that He who is about to search Jerusalem with lamps may find nothing in me unexamined or undiscussed. He won't judge the same thing twice. As Chrysostom says: 'Let us not be ashamed before men for our sins; instead, let us fear God as we ought, for He sees what is done now, and He will punish those who don't repent here.' For whoever looks only to the shame of men now, while God is watching, is not ashamed to do something inappropriate, nor does he want to repent and change; but on that day, with the whole world watching, everything will be made plain. For everything will then stand before our eyes as if in a mirror, so that each person will be condemned by himself. Therefore, if anyone does not want his own affairs to be made public on that day, let him heal his wounds now; for the time for sinning is running out. Let's always be prepared, for we won't always have the power to do these things. Therefore, it happens here. Let us do this so that we may find God favorable on that future day and obtain much of His mercy: so says Chrysostom.
A Prayer for Readiness
A concluding prayer asking for grace to remain watchful and to be gathered among the elect.
PRAYER: Lord Jesus Christ, grant that I may anticipate the uncertainty of the day of your coming by watching and doing good, so that I don't get caught up in pleasures and vanities and find myself suddenly unprepared on that day. Grant that I may then deserve to be counted among your elect by your grace, and be mercifully taken up with them to eternal joys; and so, with those same elect and your saints—whose bodies will be renewed through the resurrection—may I, by your mercy, deserve to be satisfied by the vision of you where you are gathered in your glorious body, and may I rejoice and praise you forever without end. Amen.
Read the original Latin
Pust haec declarat incertitudinem diei Domini, introduceas terrore n iasperali diluvii, et h trtans ut vigiiemus, et nos priepaf-emus bene operando, ne dies Domini iaveniat nos iai()aratos. In hanc autem comparatioiiem tem loris judicii, et ipsius diluvii, impli •antur duo juiicia geaeiaba : uaum '|Uod praecessit, scilicet per aquam la diiuvio; aliud quo l fuiurum est, scilicet per igae a in generali incendio. Ponitur ergo compirato, quaatun ad ia:ertitudinem utnusiu;, quoad tempusdeterminatum, et etiam qnoad iacrelulitatem multorum caraalinm. SiciU auti;m in diebus Noe, eo fibricaate arcam, et praedicante diluvium futurum, iti erit et adoentwi FiUi hominis. Sicut enim erant in dicbus ante diluvium h'>miaes comedentes et bibentes, nubentes et nuptui tradentes, id est gulae, et ebritjtati, ac luxuriae dediti, et sine timore lascivientes securi ; et eis credere nolentibus, ac vanitatibus vacantibus, et nihil timeniibus, subito venit diluvium^ quod submersit et perdidit omnes, praeter Noe et cum eo in arca exi tenles; secundum haeo erit qua die Filius hominis revclabitur, id est sic et circa riiem julicii hominibus vacaniibus voluptatibus, et V mitatibus, ac in securitaie existentihus, et de nullo timentihus, adveiitus Christi subito et insperate veniet ; et om-nes quos reperiet extra arcam, id est extra Ecclesiam, perdet et condemiiabit; sed ia Kcciesia per lidem et op! ;ratioaem existeates custodiet ct silvaliit. « Noo hic, ut dicit Bedd, conjugia, vel alimi-nla dimnaniur ; sed immoderatus licitorum usus arguitur. Neque eaim quia haec aizebaat, sed qui.
i his se tutos dedendo Dci judicia contemnebant, aqua perit^runt : » haec Beda, Inleritus quidem illorum erat subitaneus, non quia anteminime nuntiatus; sed quia a nullo creditus. Unde MaxiDE m mus Epiffcopus : « Noe, elsi tacebat voce, opere loqiebaliir; si et liiis^ua silebat, fabricaiione clamahat. N. un uti«iue, cum op 'raret. up opns novum, et nulli aliqiianilo compertum, admoneb;\t cunctos novis periculis nova tabernacula praeparari; loquebatup ergo opere, et dicebat illud evangelicum Domini dictum: Si mihi non vultis crcdere, operibus credite: » haec Maximus. Sed perversi homines apcam m toi annis constru 'tam videntes, sine dolore liEtabantur. nihil futurorum prrevidentes, et judicia Dei contemn''bant, non evigilantes, seJ in malitiis dormitantes; et subito a diluvio absorpti sunt et repentinus interitus tulit omnes in magna securitate existentes, et nihil timentes. Sic, Domino fabricanie arca n Ecclesiae extra quam non est salus, ppaedicatup aitventus Do nini ad juilicium inopinaius.
M ilii quoque hoc tempope f>oeniientiam agentes, et exempla poenitentiae aliis ostendentes, etsi tacent voce, tamen cum Noe loquuntup opepe, dicentes : Si nobis non creditis, vel operibuscredite. Sed reprobi contemnentes lasciviunt, et in die qui non putaut veuiet D nninus, et perdet eos. Et cum dicent pax et securita>, quasi securi existeiites, et de nullo tiinentes, repentmus supepveniet eis interitus, et non efTigient tribulationem iraminentem. Ubi ait Beda : « Mystici; autem, Noe arcam aedificat, cum Daminus Eixie-iam de viris Qdelibus, quasi li^^nis levigatis aduuando construit ; quam perfecte consummUain ingrelitur, cum hanc in die judicii praes'^jitia suae vi-^ioms {Hternus hibitatop illustpat. Sed cnm apca aelificatur, iniqui iuxupiantup; cutn vepo intpatup intereunt, quia<|ui Sanctis hic ceptanlibus insultaut, eis illic coponatis aetepua da. nnatione plectentup :» haec Beo^i. Sic multi de mopte sua non cogit mt, qua nvis ceptitudinalitep sint moritupi; et fpequentep venit mops, quan lo nullum timetup pepiculum, subitus enim epit adventus Filii hominis adjulicium genepale, vel pipticulare venientis. I Uade Chrt/sostomu^i : « Et quid mi!
rum, si periturum mundum audiunt, et non cpedint? Ecce mopitiiros se esse quotidie audiunt homines, quoties moptiios ali >s viilc it, ct tameu non cpcduiit se mopitupos. Si euim cpedepeiit sc mo"ituPos noii faf^opent ea pro quibu> mopiuntup morte digiia. Si epgo illudquod qintidie fiepi vident in aliis, in se futupum e>se non cpedunt, quomod o illud cpedimt futupum, quod adhu". num luam factum e4? » haec Chri/sostomus.
Hoc i lem etiam o^tendit ex similitudine facti in dicibus Loth. Similitep eniin sicut tunc faclum est, scilicet quo l impii igne et sulphupc pepiepunt; sic impii in die alventus Ghi-isti pr^pibunt. Quia homines illius temporis edehant et bihebant, ecce pi^ccatum voluptatis ; emebant et veiidebant, ecce peccatum cupiditaiis ; pl. an^ab int et xdifi':abant, ecce peccatum nimiae securitatis, et in se^. iiritale cpant u-iqie in di m vindictae. Qua die enim exiit Loth a Sodomis , Dominus pluit ignem^ onlpa imm)depatum apdorem, et sulphur, contra foetopem, de c(X. lo\ sciiicet aereo, et omnes illos, et cum eis adjaceiites civit;ites oerdidit Ubi Beda: « Ppaetepmisso Dominii> illo miximo et infando So(lom»pum scelepe, sola ea quie vel levia, vel nulli putapi potcpant delicta commem >pat ; ut mteliigis illicita qua p. ena feciaitup, si liciti et ea sine quibus haec vita non ducitup, inni) leratiU' acti, i^^ne et sulphupe puniuntup : » haec Beda.
Secundum hm vel sic erit quindo, vel qua die Filius hominis rjvelabitur, qui modo occultatup, scilicet in alventu suo futupo, epunt h >miaes in secupilate, nihil ti nentesde futupo judicio, usque a l tempiis illuil, quo (^. hpisius in huminitate glopiosa videbtup venicns ad judicium ; veniet enim quindo hommes non aiiveptent pepiculum. Secundum Chryso^itomam. h >c totum di\it, ostemiens (jualitep pepente veniet et inopinale , et plupibus lascivientibus, et siae sullicitudme existeatibus. Ubi Beda: « Palchre dicit, revelahitur, quia, qui iuterim noa apparens om lia videl, tuac appareas omaia judicabit; apparebit autem m judicaturus eo maximo tempore, quo cunrtos jiidiiMorum ejns oblitos, liuic senulo ron^pexerit e-se mmi-ipatos, quia licet mundi tiTuiinus olim priegescente tamen cirra finem caiilate multorum, tanta crebresret hnmani generis iniqiiitas, ut merito dehe it cum ipsD, quem inhabitat, orbe deleri. Nam et nunn quidi^m innumeros adeo commessationi et ebrietati, emplioni et venditioni, ceterisque mundi rebus inliaenire viilemus, ut palam «listricti Judicis ira n eos provoi-are non lateat. Sed tamen quod sine gravi moerore sapiens quis jue saltem cogitare non valet, pejora jam jamqiie supervenluri formidamu>, quod enim de uni quondam pecratrice gentf deienda dictum e4 : Necdum completds sunt ini/uitates Am^orrfifeorum, de tota procul dubio pravorum massa damnanda constit esse sentiendum. » — Mystice, secundum eumdem Bedam, Lolh, qui interpretaiur dec/iwms .
est populus elertorum, qui dum in Sodomis, id est intcr reprobos ut advena moratur, qu mtum valot eorum sceb^ra, declinat. Exeunte autem Loth de Sodoma, perit, qtiia, secuadum Chr(jsostomum. quamdiu sunt hoiuinesQdeles, stat ist« mundiis, et cum Sancti de mundo deficiunt, est utiijue casuru> ; sic etiim, egredieniibus Israeitis de ^'^yi»to, exterminatus est iE;^yptus. Haec igitur praedict. i audieiites timeamus actus nosiros et ab otio ac lasciviis a no lo ab4inentes, et de nraeteritis poenitentiam agmites, ad illam diein Domini nos sine cessatione praeparemus.
Deiude, post incertitudinein temporis judicii, ostendit incertitudinem salutis judicandorum, ne quis de suo statu praesumat, vel se elevet, quia in omni statu erunt aliqui electi, et aliqui reprobi. Tu7ic enim in illi nocte tribulationis, quia Antichrisius hora tenebrarum est, et similiter est in nocte mortis, duo erunt in agro, id est in agricullura praelationis, qui praesunt Ecclesiis, et operantur inEcclesise ministerio tamquam in agro Dei, ut surgat et proficiat messis hujns agri Dominiei : unus nssumetur scilicet a<l gl'»riam, ut praelatus bonus et utilis ; ct unus relinquetur, ad posnam, scilicet praelatus malus et inutihs. Item, duae erunt rnob nt. es in mola id cst in exercitio actionis, qune in modum molae volvitur sollicitudinibus, et pertinet ad populos qui leminarum nomiiie designantur, quia tamquam infirmi a praepositis re^untur : una asswnetur ad gl -riam, s ilicet justus, et una relinquetur ad pcenam, si;ilicet injuslus. Item, in illa nocte erunt duo in lecto uno, id est in quiete contemplationis, qui otium et quietem eligunt, et neque negotiis ecclesiasticis, neque secularibus occupati, sed velut ad haec infirmi secedunt ad otium et quieti esse <liligunt, non se magnis actionibus committenles, et quoda n modo in stratu infirmitatis Deum rogantes, unus, scilicet bonus; assumetur ad salutem; et alter, scilicet malus, relinquetur ad damnationem. In quolibet ergo istorum siatuum ostenditur aliquos esse eleitos, et aliquos reprobos ; in quolibet enim sunt t)oni et mali. Quia, secundum Augustinum, in omni conditione, et gradu optimis mixta sunt pessima. Et qui boni fuerint assumentur ad gaudia aelerna ubi et Christus, quia ubi fuerit corpus.
id est Dominus in corpore, scilicet Gbristus, qui est homo corporeus, et ideo aquilarum, id est animarum sanctarum praeda, ibi congreyabuntur et aqnilae, spirituales in corpore, scilicet Sancti et electi, qui ejus Passionem humilitatemque imitautlo. tamquam de ejus cirne saturantur, quorum per resurrectionem, renovabitur ut aquilae juvenfus ; mali vero cum diabolo ad poenam aeiernam relinv|uentur. Et ideo,ut dicitur in Osea : Consolatio abscondita est ab oculis meis, quoniam ipse inter fratres dioidet. Cum ergo dicitur quod de agro, et de mola, et de lecio, unus assumetur, et alter relinquetur, non de duobus hominibus dictum est, sed de duobus generibus afrecti<»num. Nec alia videntur esse genera hominum, quibus constat EcDE 285 clesia, quam ista tria habnntia binas difTereiitias, propter assumptioneni et reiicfionem. Unde ait Chri/sustomus : (( (^iiando jiisti quidein assumeiitur, pi^ccatores autem relinquuntur, omnes justi iu uno homine figuraiitur, et oiiines peccatores in uno. Vide. it unusquisque qualis sii modo, et talem se f.
iciat quod debeat assumi, et non relinqui; l)<»ni enim tantum assumentur,mali verorelinquentur. » Hi autt-m tres ordines, quoadsaivandos, significantur per tres viros qui sai vaverunt animas suas, et quos solos liberandos Ezechiel Propheta prasnunliat, scilicet : Noe, qui significat statum pnelatorum, per quos Ecclesia regitur, sicut pcr illum in aquis arc;i gubt^rnata est, quae figuram Ecclesiae gcstabat; ct Job, pcr queiii significatur status activorum, »^ui uxorem, atque lilios, et ampl. is terrenarum copias haouit, et cuiam domus propri:£ exercuit ; et D. iniel vir desi deiiorum, p(^r quem significatur status contemplativorum , qui nuptias contempsit, et c(Elitem viiam elegit, et in aula regia abslineniiae deditus fuit. De clericis vero et de monachis, qui negotia secularia, etcausas civiles tractani dubitari potest, sub quo horum iriuin statuum comprehendi possiut et dcbtant.
Et, qUia, ut dictum est supra, iacerta est dies Domini,et de die illa nemo hominum scit,et, ul jam visum e-t, incertitudo est etiam salutis in quocumque statu quis f'uerit;ideo ex praemis is concludit Dominus,iie torpeamus in peccalis doriiiiiaiido,sed solliciii simus et vi^dlemus contra mortis incertiludinein, bonis<'peribus jngiler insislrndi), diceus: Vi:jilate€i'gi),e{S(Uupcv\aso\\\citu. line es[oi<', qiiia ucscitis qua hora : vel in mane puer. tiae, vei in t itia juveiitiitis, vel insexti seueclutis, vel insero senii, bominus ve^ter venturus sit, ail judi(! ium pai ticulare, in cujuslihet morie . -ive ad judicium <;eneralij iu rti^urieciione; ne cum vcI nerit subito et ex insperdti),dormientes nos inveniat ct imparatus. Uude lcgitur in Ecclcsiastico : Nescit homo finem suam ; sed sicut pisces capiuntur hamo, et sicut aues comprehenduntur laqueo, sic capiuntur homines in tempore m'f/o. Uiiiie Dernardus: <« Nihil morte ct^rlius. el nihil hora mortis iucerlius.
Nam nescimus quomodo, aut quando, aut ubi moriiiinur, quiuiim mors uiiique exsix^ctit nos. Idcirco debcmus esse parali; ut cuni corpus reveite. ur ad terinm, de qua sumptum est, spirilus rede it ad Deum, quidedit illum. » Uude et Gregorius : a Nemo in hujiis vitae itinere torpeat, ne in patri i locum perdat. Quia eiiim adhuc ho lie licet bene agcn; scimus ; ulrum cras liceat, ignoramus » Umle etiam ait Chrysostomus : « Qui r. itione ab uiioquoque ho iiine ab-ctnditus est dies mortis ipsius? Vnlelicet ut semper beneficiat, sempermortem suara sperans; eadem ralione et a) omiiibus homiiiibus . bscondiius est dies ad venius Chiisti, vid.
dictit ui non una generatio salvetur sci^ms adveutum ejus, S(^d omnes, dum iu singulis quibusqiie generatioiiihus adveuius ejus Sjieratur : » haec Chrysostomus, 5 — Quia ergo tempus judicii, et etiam mortis est incertu u, ideo deb -mus semper esse parati ad ipsum exspectandum ; et s. ;mper es>e in continua sollicitudine, ne improvisi inveRiamur in murie. Uude Bernardus contra ne^digeutes se parare : « Miser, quare omni hora te non disponis? Cogitate mi)rtuum, quem scis de necessitatemoriturum; distinguequaliler oiuli vertentur in capite, venae rumpeutur in corpoie, et cor scindelur dol')re : » haec Bernardus. Habeamus igiturin mcmoria : quia modiis f. la\, vita brevis, fiiiis dubius, exitus horribilis, Judex tenibilis, pcEnaiiit. -rminabilis ;et h;ec semper nos terreaut, et ad vigilandum iuducmt. Unde Basilius : « Semper aut • ociilos tuos versctu • ultimii-.
dies. Cum diluculo surrexeris, ne ad vesperam te confi las p 'rveiiire Etcum quios ens lectulo me nbra tu i co uposueris, de lucis noii conlidas adventu ; ei facilhme poleris refrenari ab oninibus vitiis. Semper cor tuum coelestia promissa meditetur, ut ip? a 1e ad virtutis viam ((rovocent. Esto nunc talis in operibus tuis, qualem te vis futurum postmotlum : » haec Basilius. Haec itaquH scieutes, et ill. un diem sempersuspfctam liabentes, faciamus nunc de nobisipsis judicium, praioccupindolaiiem Dominiin confessione et justitia; piTticiendo dignos (ructus poenitenliae, ut Deum nobis propitium inveniamus et benignum. Unde ait Bernardus : « Si nosmetipsos dijudicaremus, non utique judicaremur, dicit Aposlolus.
Bonum judicium qiiod me ab illo districtodivinoque judicio subd-icii et ahscmdit ! Prorsus horreo incidere in manus Dei viventis ; volo vultui irae judicatus praesentari, nonjudicandus. Quidergofaciam? Judicabom. i]amea,judiiaboetbona. Malamelioiibuscurabocorrigereactibus, diluere lacrymis, punire jejuniis, ceterisque sanclae labocibus disriplinae. In bonis de rne hnmiliter jent am. et juxta praeccptum Domini s-rvum inutileni me rcputabo.
qui quod lacere debui tantiim feci ; scrutatiorego vias meas, et studia mea, quo is qui scrutaturus est Jerusalem in lucernis, nihil inscrutatum in me, sive indiscussum inveniat. Neque enim judicaturus est bis in idipsum. Unde Chrysostomus : (( In propiiis [)eccatis non eruhescamus homines; sed timeamus, ut oportet, Deum, qui et nunc videt quae fiunt, et tunc punit eos (lui non poenitcnliam hic agunt. Qui enim verecundiam hominum inspicit nunc solum, Deo autcm inspicii-nte, non verecundatur agere aiiquod inconveniens, neqie vult poeniiere et transmutari ; in illo die, universo orbe terrarum con-iderante, exemplificatur Omnia enim ut in imagine tunc stabunt secundum oculos nostros, ut per se condemnalus unusquisque sit. De rcliqio igitur, si non vult quis divulgari qute sua sunt in illa die, sanet jam vulnera ; inslat enim de reiiquo noxaruin tempus. Simus semper parati, non semper horum potestitem habibimus. Qu 'circa, hic jioenit. amus ut ila propitium Deum inveniamus secundum futuram diem, et multa potiamur ejus clementia : » haec Chrysostomus.
ORATIO Domine Jesu Christe, da mihi incertitudinem diei adventus tui vigilando etbene opeiando praevenire, ne voluptatibus et vanitatibus vacans, subito imparatus inveniar in iila die. Praesta mihi, ut tunc inter electos tuqs merear tua gratia connumerari, et cum ipsis ad gaudia aeterna misericorditer assumi ; et siccum eisdem electis et Sanctis tuis, quorum per resurrectionem renovabitur ut aquitae jnventuSj ego, te miserante, ubi tu in corpore glorioso es congiegatus, de tua satiari merear visione, et exsullans te jugiter laudare sine fiue. 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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