De vigilia patrisfamilias custodientis contra furem domum suam
The Vigilant Master
The uncertainty of the final hour calls for constant spiritual vigilance.
Next, the declaration. The uncertainty of the final hour is proven by the example of the master of the house keeping watch. For we must watch more for eternal things than for temporal ones; yet a master of the house watches for his earthly goods, suspicious of a thief's arrival. So we, too, must watch at every hour for spiritual things, because every hour is suspect. And always be alert, so that we aren't found unprepared at death. If, therefore, a master of the house is anxious about guarding his home, we ought to be much more anxious about our eternal life, so that we don't lose it. That will be the case. If one is found lacking in grace. According to Chrysostom?
Twofold Interpretation of the Thief
The parable is explained as the devil attacking the mind and as death coming to claim the soul.
It’s truly a cause for regret that people don’t show as much zeal for their souls as others do for money, which they guard carefully to ensure they don’t lose it; those people stay awake to resist a thief, but these others don’t stay awake to be found ready. According to Chrysostom, this parable is interpreted in two ways. First. In this interpretation, he calls the thief the devil and the house the mind, which is broken into if the gatekeeper of reason is negligent. Spoiling. That is, spoiling that house of the vestments of justice, the gold of wisdom, and the silver of the virtues. Therefore, anyone who allows their house to be broken into by consenting to the devil's suggestions is stripped of virtues and wounded in their strength. According to this way of thinking, the three duties of the head of the household are: to know, to watch, and not to allow. You must therefore know the thief's traps, which means recognizing them prudently; you must watch over yourself, which means taking care skillfully; and you must not let him in, which means resisting him strongly, so that your house isn't broken into by the devil's digging tools—for he first strikes with a suggestion, then digs with delight, and finally ruins you with consent; the first is hard to avoid, the second more so, and the third most of all. In another explanation of this parable, he calls the thief the day of death, because it comes secretly, like a thief; the house is the heart; the door is the mouth; and the windows are the eyes. And so. The point is that if the master of the house knew at what hour the thief would come—that is, death, which is the thief—he would certainly watch, and rightly so, whether because of its sudden arrival and secret entry, or because of the scrutiny and the stripping away of all things, so that he would not die in sin and guilt (for the death of sinners is the worst); and he would not allow his house to be broken into, that is, he would not allow his soul to be violently dragged from his body, but would depart willingly. Hence Christ says: Chrysostom: For souls... that take delight in the body as if it were their own home, when the Angel of death comes with the sentence of God, he breaks into it. The thief violently tears the soul away from it. But just souls, who do not delight in the heart or mouth, but are there as if in exile, are not destroyed by the coming sentence. Instead, they are led away rejoicing. As Gregory says: 'The thief breaks into the house of the head of the household because, while the guard of the spirit sleeps, sudden death arrives and breaks into the dwelling of our flesh, killing the master of the house if it finds him sleeping; because while he doesn't foresee the coming of the spirit, death drags him off to his punishment unaware.' t. He would have resisted if he had the strength. He would have been alert, because through repentance he would have met the coming of the Judge who secretly snatches souls, so that he would not perish unrepentant. And again: 'Our Lord wanted the final hour to be unknown to us so that it might always be suspected, and so that while we cannot foresee it, we might prepare for it without intermission.' — Gregory.
The Call to Readiness
Believers are urged to remain in a state of grace, as the Lord's coming is both certain and hidden.
He then concludes from what has been said and warns us to be ready, because if such diligence is applied to guarding a small thing, it ought to be applied much more to guarding the soul. He says: 'Therefore, you too must be ready, without stain of heart, speech, or action, because you don't know the hour—that is, the time—when the Son of Man is coming, whether for a particular judgment at death or for the general judgment at the end of the world.' Therefore, because we don't know the day or the hour when the Lord will come secretly and like a thief, let's stay awake—not just for one day or one hour, but always, every day and every hour—as if he were always about to come, so that we aren't found sleeping and unprepared on that day and at that hour. Oh, how happy is the one who provides for his final end, who guards himself against sins, who doesn't neglect himself, who prepares and arranges himself for death at every moment, so that whenever death comes, it may find him ready and receive him joyfully, as one who awaits the coming of his desired Liberator, saying with the Apostle: 'I desire to be dissolved and to be with Christ!' Then he adds generally: "What I say to you, I say to everyone—to those present and those to come, to the leaders of the Church and to those under them: Keep watch," through the diligence that everyone owes to themselves, so that the common command for all may be heard by the first as well as the last. In this, the Lord shows that He wasn't speaking only to the disciples, but to all the faithful, both present and future. For although He won't find everyone alive... yet it concerns everyone in a certain way, because that day will come for each person when their own day arrives, so that they depart from here just as they are to be judged on that day. For a person will be presented to judgment—that is, among the chosen or the damned—just as they are found at death, in terms of grace and merit, or guilt and demerit; in whatever state one's own final day finds them, in that state the final day of the world will seize them, since just as one is caught and dies on this day, so they will be presented and judged on that day. Hence Augustine says: "Let no one ask when the final day will be." Let us all keep watch by living well, so that the final day of any of us doesn't find us unprepared; and just as each person departs from here on their own final day, so may they be found on the final day of the world; and therefore every Christian ought to keep watch in their heart, so that the coming of the Lord doesn't find them unprepared, for the day will find them unprepared, whom its final day finds unprepared. Where he is found, there he is. We will be judged: so says Augustine. Therefore, what kind of person the Lord finds in that moment... However he finds someone, he will judge them on that day, for he knows his own judgment even at the point of death. For everyone... Another will see Christ at death, and then he will know whether he is among the chosen or the damned. Whence Lotharius, who later became Innocent [III]... In his book, On the Misery of the Human Condition, he says: "Therefore, let both the good and the bad see Christ placed on the cross before the soul departs from the body." Does the wicked man see Christ to his own shame and confusion, so that he might blush? He sees that he hasn't been redeemed by the blood of Christ, because his own guilt demands it; hence it is said of the wicked: 'They will look on me, whom they have pierced,' which is understood as Christ's coming to judgment and his coming at the hour of death. The good man, however, sees him with joy; hence Christ says of John the Evangelist: 'If I want him to remain until I come,' etc., referring to his passing. There are, therefore, four comings of Christ to men that are read about: two are visibly manifest, and two are invisible. The first visible coming was in the weakness of the body, that is, in the flesh; the other visible coming will be in the majesty of God, that is, at judgment. The first invisible coming happens in the mind of the just through grace; the second invisible coming is at the passing of every faithful person, which is why it is called a 'coming,' because Christ comes to meet them. The Church represents these four comings during the four Sundays of Advent, not only in the number of days, but also in the nature of the offices: so says Pope Innocent III. Turn then, our Advocate, those merciful eyes of yours toward us, and after this exile, show us Jesus, the blessed fruit of your womb, who is kind!
The Faithful and Prudent Steward
Leadership and stewardship require both faithfulness and prudence in managing the Lord's household.
Once the Lord has generally warned us to take tireless care to stay alert, He subsequently commands those in leadership and authority to be especially watchful in their expectation and at His coming, and He shows through the second example of the master of the house's servant that we must be vigilant. He is the one who carefully manages the house entrusted to him, not only in the Lord's presence but also in His absence, so that when the Lord comes, He may reward him; if, however, he acts to the contrary... ...may He find him in such acts and punish him eternally. Hence He says: "Who, do you think, is the faithful..." ...serving for the Lord's sake, feeding Christ's sheep not for temporary gain but for the love of Christ; a servant who is humble in his affections, seeking not his own glory but the Lord's; and prudent in the execution of his office, one who examines the capacity, life, and character of his subjects—someone the Lord has appointed, who is truly called by God and has not pushed himself forward to manage and feed His family. He should give them their portion and not neglect it through laziness or other excuses, nor sell it simoniacally for money—that is, for the sake of earthly greed or human praise. He should give it, I say, at the right time—that is, in times of need and tribulation—having taken advantage of the proper moment, not indiscriminately, but giving the measure of wheat, which is the food of soul and body, namely the divine word, or example, or temporal aid, chosen for the use of the people and measured according to the quality of those who hear and are in need. The fact that He asks, "Who, do you think?" does not imply ignorance, nor does this question signify the impossibility of achieving such virtue, but rather its difficulty and rarity; for such a person is rare, and it is difficult to find these qualities in one person, though not impossible. Hence Theophilus says: "Just as in the distribution of resources, if someone is careless—even if he remains faithful to the master—or if he is prudent but unfaithful, the master's goods are lost; so too in divine matters, there is a need for both faithfulness and prudence." Therefore, according to Chrysostom, He requires two things from such a servant: faithfulness, so that he does not steal or waste anything that belongs to his Lord; and prudence, so that he may dispense what has been given to him for the right purpose and at the right time. He must feed the Lord's family more than himself, and give them the aforementioned threefold food according to the measure and capacity of each, and this in due time; for preaching should be neither so constant that it becomes cheap, nor so rare that the subjects grow arrogant. The same bread is indeed desirable to the hungry, but not very useful to the satisfied. It is therefore the duty of prelates to watch over themselves and their flock, and for every faithful person to do so according to their own measure; for blessed is that servant whom his Lord, at His coming and when He arrives at the hour of his death to demand an account of his service, finds doing this—that is, faithfully, prudently, and well administering spiritual and corporal goods, exercising himself in acts of charity, and watching over himself and those committed to his care—because through such things he earns eternal beatitude. Truly I tell you, He will set him over all His goods—that is, over all the joys of the heavenly kingdom—and into the glory of God, than which nothing is better; for in eternal beatitude he will attain the infinite good, which includes all goods; for beatitude is a state perfect in the gathering of all good things. For present goods are indeed particular, but heavenly goods are common and perfect, because now we know in part and we love in part, but then we shall know and love perfectly. He will be set over all things, not so that he might be alone, but so that he might possess the rewards and eternal joys above others, both for his own life and for his guardianship of the flock. For, according to Chrysostom, he will have a golden crown for his own merits, and a smaller golden crown for the acquisition of others: the first, because he lived well; the second, because he taught others to live well. Hence the Apostle says: Let those who rule well be considered worthy of double honor, especially those who labor in word and doctrine. Hence Augustine says that before God there is nothing more blessed than the office of bishop, priest, or deacon, if it is served in the way our Emperor commands. The servant mentioned here is any Christian. He is a steward of his Lord, which can be understood in three ways: first, in the distribution of spiritual things, which belongs properly to prelates; second, in the management of temporal things, which belongs to secular princes and judges; and third, in the good use of the graces God has given him, such as when someone, in whom reason governs the lower powers in a disciplined way, lives a virtuous life—and this applies to everyone. So, when it is asked, 'Who then is the faithful and prudent servant?', and so on, one might answer: he is a good prelate, or a good prince and judge, or even a good, simple Christian. One may answer: he is a good prelate, or a good prince and judge, or even a good, simple Christian, because, as it is said in Ecclesiasticus: 'God has commanded each one concerning his neighbor'—that is, that he should give him food, meaning help, in a time of need, to which each of those mentioned is bound. Hence Chrysostom says: 'These things are not said only about money, but also about speech, about virtue, about money, and about every stewardship that has been entrusted to each one.' This parable certainly applies to secular princes as well. For everyone ought to use what he has for the common good—whether he has wisdom, authority, wealth, or anything else—not to harm others or to his own ruin, as Chrysostom says.
The Judgment of the Wicked Servant
The consequences of negligence and presumption are contrasted with the reward of the faithful, concluding with a prayer for readiness.
Furthermore, according to the same Chrysostom, the Lord instructs the listener not only by the honor with which He rewards the good, but also by the punishment with which He threatens the wicked, when He adds: "But if that servant"—that is, the wicked man—"thinking nothing of the Lord's coming in death or judgment, and promising himself a long life, says in his heart"—that is, presumes; as if he were saying in his heart, "My Lord is delayed in coming," that is, to judgment, "or death is far from me." This is indeed what those say who do not think about death. He perishes—and all the more so if he persists in being occupied with pleasures, enticements, evil works, and things contrary to love, and in striking his fellow servants whom he ought to have cherished and defended, whether by provoking them with injuries, corrupting them with wicked words and examples, or enticing them to sin—and thus lives perversely in a state of false security; the Lord will come. This is the lot of that wicked servant, whether in death, where there is particular judgment, or in the final examination, where there will be general judgment, on a day he doesn't expect and at an hour he doesn't know; for no one knows that day and hour. And thus he expresses the life and demerit of wicked prelates, who are understood by this servant, which are their own, namely: presumption, the oppression of the lowly, gluttony, lust, contempt, and negligence. Come! I say, He will cut him off, separating soul from body in death, and from the fellowship of the Saints in the examination; and He will assign his portion as double, namely body and soul, or a portion—that is, retribution—with the hypocrites, meaning those false Christians left in the field, at the mill, or in bed, and with the infidels who had no faith, separating him from the Blessed and joining him to the damned. And He says "with the hypocrites" rather than "with others," so that the likeness of the punishment may correspond to the likeness of the guilt: for a hypocrite is one thing and shows another; thus, those who were in the field, or at the mill, or in bed, seemed to do the same things and to be good, but the outcome of their different will appears when they are abandoned and joined with the damned. Behold the reward of wicked servants: eternal damnation. Chrysostom says: "He will separate him from the fellowship of Christians, so that he is neither glorified with the Saints, nor punished moderately with those who have sinned only moderately." And He will join him to the hypocrites and the unfaithful, so that he may be punished with the same destruction as those whose ways he imitated. For just as a priest is glorified above all the people if he has done well—not only because of his own righteousness, but also because of the righteousness of all, since he is the cause of the righteousness of the whole—so too, one who sins is punished above all others, not only because of his own sin, but also because of the sins of all, since he is the cause of everyone else's sinning: these are the words of Chrysostom. Then he adds to the description of their punishment, saying: "There will be weeping, from the intensity of the heat, and gnashing of teeth, from the intensity of the cold," according to that passage in Job: "Cursed be his portion on earth; let him pass from the waters of snow to excessive heat." You have more on this punishment above, on the same Tuesday, regarding the one who did not have a wedding garment. Pay attention to this, then, you wicked servant, and strive to amend yourself; for now is the time for amendment and labor, but later there will be retribution and reward, or punishment and vengeance, with your loins girded, etc. PRAYER: Lord Jesus Christ, grant that I may constantly think upon the day of my passing and the day of judgment, and provide for my final end, so that I may watch carefully over spiritual and eternal things, guarding myself against sins and persisting in good works; and may I not neglect myself, but at every moment prepare and dispose myself for death. Grant, Lord, that I may provide for myself in my daily actions and strive for perfection, and that my whole life may be such in its conduct that I may deserve to be free at the end, to receive You joyfully when You come in death or judgment, and to be with You without end. To rejoice. Amen.
Read the original Latin
Deindc, DECLi. RATUR HORjE ULTiM^E iNCKRTiTUDo I probdt per exemplum, quod cst viDE VIGILIA PATRISFAMILIAS gihindiim. Magis enim vigilandum est pro aeternis, quimpro lemporalibus; sed paler familias liora susperta de ailvcntu furis vigilaiet pro corporalibus ; (Tgo et nos omni hora, quia omnis hoia e>t susnecta, debemu^ \i^ilare pro spiritualibus. et Sfmper es^e sollicili, ntm morle inveniamur paraii. Si ergo pater amilias sollicitus est de domo cuslodienda, multo fortius nos debetnus esse sollicili de vita aeterna, ne perdamus eam; qu. id erit. si inveniafiiur prr gratiae carentiam. Secundum Chrysosto?
nim, confuiKiit hic de^ides, quia non tantum stuilium faciunt pro anim i, quantum alii pro pecuma, qui lure> exspcctant ne perdant ; illi eiiim vigiiatit ut resisiant fnri, hi autcm non vigilant ut inveniantiir parati. b]x|M>nitur autem haec similitudo, >ecundum Ckrysostomum, dupliciter. Pri. iio mod-» vocat furem, (iiabolum ; domum, mentem, q am si infravent per ne^ligenliam janiloris rationis. spol. at «lomum illam vesiiinenii^ jusliiiae, auro sapientiae, et argento imio» eiisiae. Domnm ergo suam quis sinit perfodi, cum suggeslionibus diaboli consentiens virtutibus spoliatur, viribus laeditur. Secundum hancviamnoianturtriadcpatrefamilias,videlicet : scire,vigilareet non sincre.
Uebet ergo scire insiiiias furis, id esl cognoscere prudenter ; vigilare ad sui custodiam, id est cavere solerter ; non sinere, id est resistei e fortiter, ne perfodiatur domus fossorio diabuli, qui : primo percutit suggestione, secundo fodit delectatione, tertio pcrdit conscnsu ; primum vix pttest caveri, secundum, magis, tertium maxime. Alio modo exponendo hanc parabolam, vocat : furem, mortis diem, quia occulle, sicut fur; dumiim,cor[JU>;januam,osetaures; fenestras, oculos. Et e. -»t sensus : lUud autem scitotCy quoniam si sciret •paterfamilias. qua hora fur veniret, id est mors quae lur difitur, et merito : vel propter improvisum adventum, et occuLum introiium,vei propter scrutinium, vel pruptcr spoliationem rerum omnium, vigilaret utique ne moreretur*' in peccato et cuipa : quia mors peccatorum pessima est ; 287 et non sineret perfodi domum suam, id est cu-n violentia anim:im a corp «re extrahi, S(;d spoiite ••xire. Unde ait Chr! /sostomu>i : -< Quoniim animae pccc. itrice iii corpore qiiasi in propi io domicilio delectuitur, veniens cuiii seiiteiitia Dei, Angelus morlis perfoiiit c.
irpus, et ainm im violenter avellit ab eo. Animae autcm justae, qu;E non dcleclaiitur in cor,>ore, sed qujsi inexsilio ibi sunt, venientesententia, nnn perlodiuutur n lentes. sed voi-antur gaudenies. » Unde ct Gregorius : a Nviscieiite pitrefamilias, fur domumperfodit,quia,duinasuicust()dia spiritus dorinit, improvisa mors venitMis carnis nostrae habiiaculum irrutnpit,eteumqui'mdominumdomus dormientcm invenerit, necat , quia dum ventura dimua spiritus mimme praevidef, hunc m »rs ad su iplicium nescienlem trah. t. Fuii aulem resisteret si vi;. ^ilaret, quia advenlum Judicis, qui «'cculte animas rapit, praecavens ei poeuiti^ndo occurreret, ne impoeiiiteus periret. » Et itcrum : « Horain voro ultimam Dominus noster idcirco nobis voluit esse iucognitam, ut possit semper csse suspecta, ut dum illam praevidere minime possumus, ad iliaui sine intcrmissioae praeparemur : hodcGregorius .
Deinde conclodit ex praedictis, et admonet nos ut parati simus, quia si tanta adhibetur diligeniia pro custodia rei parvae, multo magis adhiberi debet pro custodia animae. Unde dicit : Ideo et vos estote parati, sine macula cordis, oris et operis, quia qua nescitis hora, id est luspt^rate, Filius ho^ mirds venturus est, ad ju licium particulare, m morie vel ad judicium generale, in mundi fine. Igitur, quia nescimus diem, vel horam illam unam, quando occulte et furtim veuturus sit Dominus, vigilemus non una die, vel una hora, sed semper, omnibus diebus et horls, quasi semper sit V(inturus, ne in illa die et hora dormientes et imparati inveniamur. 0 quam felix qui novissima providet, qui sibi a peccatis cavet, qui seipsum non negligit, qui se omni temijoread mortem praeparat et disponit, ut quandocuraquc mors venerit, paratum eum inveniat, gaudenterque ipsuin recipiat, qnasi qui liberatoris sui adventum desideratiim exspectet, dicens cum Apostolo : Cupio dissolvi, et esse cum Christo !
Deinde,g("nera]iter subjungit : Quod autem vobis dico^ omni' bus sciiicel praesentibus et futuris, tam rectoribiis Ecclesiai quam sub ditis, dico ; Viyila^e, per soliicitudinem, quam sibi qudibet impendere debet, ut commune omnium praeceptum novissiini per primos audiant. Ubi ostendit Dominus quod non loquebatur tantum discipulis, sed pro omnibusfidelibuspraeseniibusetfuturis. Quamvis enim dii-sille non omnes inveiiturus ? it in bac viia, tauien ad omnes quodammodo pertiuet, videlicet, quia tunc unicuique dies ille veniet, cum venerit t i dies, ut talis hinc exeat, quaiisillo die judicandus est. Talis enim praesentabitur judicio, sciiicet in partc eUctorum vel damnatorum, qualis invenietur in morte, quantum ad gratiam et meritum, vel culpaui et deinrritum, In quocumque sfatu quemque invenerit suus novissimus dies, in eo couiprehendet eum mundi novissimus dies ; quoniam qualis in die isto qui-que capitur et moritur, talis in die illo praesentabitur etjudicabitur. Unde Auyustinus : « Nemo quaerat novissiuium diem, quando futurus sit. Sic vigilemus omnes bene vivendo,ne novissimus dies cujuscumque nostrum inveuiat nos imparatos, ct qualis quisque hinc exierit suo novissimo die, talis inveniatur in novissimo seculi die ; et ideo vigilare debet auimo oiuiiis Chrislianus, ne imparalum eum iuveniat Domini ad\entus Imparaium auteiu inveuiet dies illo. quem imparatum invcneiit suae \ita* bujusultimusdies.
Ubi inveuiemiir, il. i judicabimur : » haec Auyustinus. Qnalem ergo Dominus in m . rte quemque iuvenerit, tamen illo die judicabit, qui etiam in mortejudicium suum coguoscit. Uuusquisijue eiiim ClirisL. aiius in morte Ghrislum videbit, et lunc cognoscet, aa de electis vel damnatis sit. Uude LoUuiriti^, qni postmodum Innocentius J/ie? t dictus, in libro : De miseria conditiitnis humanae, sic ait : « Videat ergo tain bonus quam malus, antequam anima egrediatur a corpore, Christum in cruce posilum.
iMalus videt Christum ad eiubi^scentiam et confusionem, ut erubescat ? e noa esse redemptum sanguine Christi, sua culpa exigente ; unde de malis dii itur: Aspicient ad m,e, quem confi' xerunt, quod intelligetur de adveutu Christi ad judicium et de adventu ad diem mortis Bonus vero videi ad exsultationem ; unde et Chri tus de Joanne Evangidista ait : Sic eum volo manere donec veniam^ etc, ad obitum ipsius. Quatuor ergo leguntur adventus Christi ad houiines, duo leliciter visibi es, duo invi-ibiles : primus adventus visibili-^fuiiin infirmitate corporis, scilicet in carne, alins adventus vi-ibilis erit in majestate Dei, scilicet ad judicium ; prinius adventus invisibilis fit in meute justi per gratiam, secundus adventus invisibilis est in obilu cujusque fi lelis, unde dicitur ubitus, quia obviam venit Christus. Hos quatu «r adventus repraesentat Ecclesia in quatuor Domi nicis de adveniu, non solum numero dierum, sed etiam ratione officiorum : » haec Innocentius III Papa. Eia eryo, Advocata nostra, illos tuos mi^ sericordes oculos ad nos converte; et Jesum benedictum fructum ventris tui nobis post hoc exsilium ostende^ benignum !
Postquam ergo Dominus in communi nos ad indefessam vigilantiae curam admonuit, consequeiiter speciilem rectoribus et principibus in exspectatione et iidventu -uo sollicitudiuem mandat, et quod vigilaudum sit, ostendit per seciindum exemplum de servo patrisfamilias. qui sollicitusest regere domum sibi commissani, non solum iii prae-eiitia Domini, sed etiam in absentia eju-, ut sic venims Doniiiius euiu remuneret ; si autem in coiitrar. is actibus ipsum inveniat, aeternaliter puniat. Unde dicit : Quis putas €st fil:li. s, iulentionc, Dnminn 289 propter Dominum serviens,oves Christi non ad liicrum temporale, sed pro amore Ghrisli pascens, serdus, id est humilis affeclione, non suam, sed Domini gloriam quaerens, etprudens^ in ofticii exsecutione, qui subditorum capacitatem, vitam, et mores discutiat, quem constituit Dor/iinus, qui scilicet sit vocatus a Deo, et ipse non se ingesserit, super familiam suam, regendam et pascendam ; ut det illis^ non subtrahat negligenter, pigritia, vel occasione alia, nec vendat simoniace nummo, scilicet cupiditatis terrenae, vel laudis humanae, det, inquam, in tempore opportuno, scilicet necessitatis et tribulationis, id est habita temporis opportunitate, non indiscrete, tritici mensuram, id est cihum animse et corporis, scilicet divini verbi vel exempli, vel temporalis subsidii, electum adusum hominum, et mensuratum pro qualitate auditorum et indigentium? Quod autem dicit quaerendo : Quis putas, non est ignorantis, nec signat haec interrogatio impossibilitatem perQciendse virtutis, sed ditficultatem, et rei raritalem, rarus est enim talis, et dilficile est ista in uno invenire ; non autem impossibile. Unde dicit Theophilus : « Sicut enim in dispensationibus facultatum,sive aliquis incautus sit licet fidelis domino existens, sive etiam prudens sit sed infidelis, dispereunt res domini; sic et in rebus divinis opus est fidelitate etprudentia. » Duo ergo, secundum Chrysostomum, expetit ab hujusmodi servo, scilicet : fideliiatem, ut nihil quod Domini sui est, sibi propiium furando faciat, aut vane consumat ; et prudenliam, ut ad id quod oportet, et in tempore, quae data sunt di-penset.
Debet auiem famijiam Dotnini pascere magis quam se, et dare eis cibum tnplicem praediclum, secundum mensuram et capacitatem singulorum, et hoc in lempore : qnia pra^dicatio neq:ie debet csse assidua, ne vilescat, neque nimis rara, ne subditi insolescant. Idern etiam panis esurienti quidcm appetibilis est, satiato autem non multum utilis Praelatis ergo incumbit vigilare super se, et super gregem suum, et cuilibet fideli pro modulo suo : Beatus enim ille servus, quem Dominus ejus,m suo adventu, et cum venerit in morte ipsius, quaerens servitii rationem, invenerit sic facientem, id est bona spiritualia et corporalia fideliter et prudenter, ac bene ministrantem, hoc est in actibus caritatis se exercentem, ac pro se et sibi commissis vigilantem, quia per talia meretur aeternam beatitudinem. Amen dico vobis quoniam super omnia bona sua, id est, super omnia ccelestis regni gaudia, et in Dei gloriam ultra quam nihil melius est, constituet eum, quia in beatitudine aeterna consequetur bonum infiuitum, quod includit omnia bona ; beatitudo enim est status omnium bonorum aggregatione perfectus. Bona quippe praesentia sunt particularia, sed bona ccKlestia sunt communia et perfecta, quia nunc ex parte cognoscimus, et ex parte diligimus, sedtuncperfecte. Constituetur autem super omnia, non ut solus, sed ut prae ceteris possideat praemia et gaudia asterna, tum pro sua vita, tum pro suae gregis custodia. Nam, secundum Chrysostomum, ex propriis meritis habebit auream, et ex aliorum acquisitione aureolam: primum, quiabene vixit ; secundum, quiaalios bene vivere docuit. Unde Apostolus : Qui bene prxsunt, duplici honore digni habeantur, maxlme qui laborant in verbo et doctrina. Unde dicit Awgustinus, quod apud Deum nihil beatius Episcopi, vel presbyteri, aut diaconi officio, si eo modo militetur, quo noster Imperator jnbet.
Iste servus, de quo hoc dicitur, est quilibet Chrislianu? , qui est dispensator Domini sui, quod tripliciter intelligi potest : uno modo in di-pensatione spiritualium, quod proprie pertinet ad praelatos; alio modo, in re^imine lemporalium, quod pertinet ad principes seculares et judices ; tertio modo, in bono usu gratiarum a Deo sibi collatarum, ut quando aliquis in quo ratio vires inferiores delaito modo regit, vitam virtuose peragit, et hoc perlinet ad omnes. Cum ergo dicitur: Quis putas est fidelis servus etprudens, etc. ? potestresponderi: Ilirest bonus SEGlJiNDiE PARTiS GAtUt XLY praelatus, vel bonus princeps et judex, vel etiam bonus simplex Christianus, quia, ut dicitur in Ecclesiastico : Mandavit unicuique Deus de proximo suo : scilicet, ut det illi cibum, id est auxilium, in tempore neccssitatis, ad quod quilibel proedictorum tenetur. Unde aii Cln ysostomus : (( HiEc auteni non de pecuiiiis dicta sunt so]um;sedet de sermone, et de virtute, et de pecuniis, et de omni dispensalione, quoeuuicuique commissa est. Haec et ad principes seculares aptabitur utique parabola. Unumquemque enim his quai habet ad communem utilitatem uti oportet, et si sapieuiiam hal)uerit, et si principatum, et si divitias, et si ahiiuid aliud quodcumque, non ad uocumentum conservurum, neque in perdiUonem suiipsius : » haec Chrysostomus.
Deinde, secundumeumdem Chrysostomum, non solum ab honure quo munerat bonos, sed etiam a poena quaminatur mahs, erudit Dominus auditorem, cum subtiit : Siautcm servus, id cst homo malus, nihil cogitando de Dumini adventu in morte vel judicio, et promiltendo sibi longam vitam, dixerit in corde suo, id est praesumpserit; ac si in corde suo diceret : Moram facit Dominus meus venire, id est in judicium, aut mors longe est a me, hoc quippe dicunt illi, qui non cogitant de morte ; et cop. perit, quanto magis si perseveraverit, voluptatibus et illecebris,_ac malis operibus et caritati contrariis, occupari, et conservos suos, quus tovere et defendere uebuit, percutcre, sicut injuriis lacessendo, vel pravo verbo et exemplo corrumpendo, et peccare laciendo, sicque cum securitate vixerit perverse ; veniet Domi? ius servi illius mali, scilicet in morle, ubi est judicium parliculare, vel in extremo examine, ubi erit judicium generale, in die qua non sperat, ct hora qua iynorat De die iila enim et hora nuilus hominum scit. Et sic exprimit malorum praelatorum, qui in hoc servo intelliguntur, vitam et demeritum in scx, quae sunt propria eorum, scilicet : praesumptio, minorum oppressio, gastrimargia, luxuria, contemptus, atque negligentia. Veni(! t, inquam, et dicidet eum separando animam a corpore in morte, eta consortii) Sanctorum in examine; partemque ejus ponet duplicem, scihcet corpus et animam, vel partem, id est retributionem, cum hypocritis, id est lalsis Christianis in agro vel in mola, et in lecto derelictis, et cum infidelibus qui nec fidem habuerunt, separando eum a Beatis, et conjungendo eum damnatis. Et potius dicit, cum hypocritis, quam cum aliis, ut siniilitudo poenae respondeat similitudini culpae : hypocrita enim aliud est, et aliud ostendit, sic qui in agro, vel in mula, seu in lecto erant, et idem facere, ac boni esse videbantur; sed exilus diversae vuluntatis apparet, cum derehnquuntur et cum daninatis sociantur. Ecce malorum servorum remuneratio, scilicet aeternadamnatiu.
Ubi ait Chrysostornus : a Dividet eum de consortio Christianorum, ut neque cum Sanctis glorificetur ; neque cum his qui mediocriter deliquerunt , mediocriter puniatur. Et junget eum hypocritis inhdclibus, ut quorum imitatus est mures, ipsorum puniatur interitu. Quuniam saccrdos quemadmodum super omnem populum glorificatur, si beneiecerit, non solum propter suam justitiam, sed et propter omnium, quia causa est ipse justitiae universorum ; ita et peccans superumnes punitur, non solum propter suum peccatum, sed et pruptcr omnium, quia ipsecausa sit omnium ad peccandum : » haec Chrysostomus. Demde ae poena eorum subdit, dicens : Illic erit fletus, ex vehenKmtia caloris, et stridor dentium, ex vehementia frigorum, juxta illud Job : Maledicta pars ejus in terra ; ad calorem nimium transeat ab aquis nivium. De fiac poena lalius habes supra eadem feria terlia, de non habente vestcm nuptialem. Attendeergo haec, o serve male, et te emendare stude; quia nunc est tempus emendalionis et laboris , postea erit retributionis et mercedis, vel punitionis et vindictae, i)£ LUMBIS PR;t:ClNCTIS, ETC. ORATIO Domine Jesu Chrisie, da mihi iocessabiliter diem transitus mei et diem judicii cogitare, ac novissima providcre, ut vigilem sollicite pro spirituaHbus et aternis, mihi cavendo a peccatis, et insistendo operibus bonis ; meque ipsum non negligam, sed orani tempore ad mortem mo prajparem et disponam. Priusta, Domine, ut mihi quotidiano actu provideam et procurem consummationem, et ut tota vita mea tahs sit in conversatione, ut hber merear esse in fine, teque in morte, vel judicio venientem gaudenter recipere, et tecum sine fine.
gaudere. 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.
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