De lumbis prsecinctis et lucemis ardentibus
Girded Loins and Burning Lamps
The Lord calls us to spiritual vigilance by girding our minds and bodies with chastity and justice while keeping the light of charity burning.
And because the Lord has warned us in many ways to stay alert, he goes on to describe certain things that prepare us for this watchfulness, or that pertain to those who are vigilant, warning us that our loins—both of mind and body—must be girded with the belt of chastity, and that burning lamps must be in our hands and in our works. The loins of the mind are the will, or affection, and the intellect, from which evil thoughts and perverse desires proceed. The loins of the flesh are those from which carnal concupiscence and shameful deeds proceed; and both sets of loins must be girded—that is, restrained from illicit thoughts and actions. The belt of the former is the constant meditation on the divine Law, which is achieved through the study of Holy Scripture; the belt of the latter is justice, which is achieved through the rigor of discipline. And so, by the first, the flow of evil thoughts and base desires is repressed in the mind; by the second, the flow of carnal concupiscence and deeds is restrained in the flesh. The burning lamps are clear and lucid teachings, and good examples born of charity, which ought to be in our hands so that we may fulfill them in our deeds. Therefore, let the lamps—burning through the evidence of good words and deeds, and shining through the fervor of eternal charity and the splendor of a holy life—be in our hands, that is, in our good works, just as John was a burning and shining lamp. As Gregory says: "We gird our loins when we restrain the lust of the flesh through continence; we hold burning lamps in our hands when we show our neighbors examples of light through good works." Fulgentius also says: "The Lord, in commanding that our loins be girded, mandates that we flee evil desires and deeds; in commanding that our lamps be burning, he advises that we love and do what is good." First, gird your loins, and then light your lamps; first, turn away from evil, and then do good; first, stop acting perversely, and then learn to do what is right. — For as Augustine says, God doesn't bring His good things into us unless He first takes away our bad things; and those good things grow only to the extent that these bad things are diminished, nor will the good be perfected unless the bad are brought to an end. Likewise, He warns us to be like faithful and prudent servants, anxious and watchful over our own souls, waiting with both fear and love for the Lord to return from the wedding feast in heaven—which is to say, waiting for His coming in judgment, whether that be the particular judgment at death or the general judgment at the resurrection—just as the ancient Fathers waited for Him to come in the flesh. So, be like those who wait for their Lord, Christ the Judge, when He returns from the wedding feast—the One we wait for well when we prepare ourselves in all things for His coming.
Waiting for the Judge
We must wait for Christ's return with a clear conscience, finding joy in the prospect of His judgment rather than fear.
So that when He comes and knocks, we may open to Him immediately—that is, we may open to Christ and be ready to receive Him. Gregory says: "The Lord indeed went away to the wedding when, rising from the dead and ascending into heaven, He, as the new man, joined to Himself the heavenly multitude of angels." He returns when He is revealed to us through judgment. He comes, in fact, when He hastens toward judgment; but He knocks when He signals, through the troubles of sickness, that death is near. We open to Him immediately if we receive Him with fear. For anyone who trembles at the thought of leaving the body doesn't want to open to the knocking Judge, and he fears the Judge whom he remembers he has despised. But he who is secure in his hope and works opens immediately to the one knocking, because he joyfully sustains the Judge; and when he recognizes the time of approaching death, he rejoices in the glory of the resurrection: so says Gregory. Such a person can indeed say with the Apostle: I desire to be dissolved and to be with Christ. Anyone who is like this is happier than all the fortunate people of this world, and more royal than any king. Anselm says: "I say this one thing: it is better than all the delights, honors, and riches of this world if, because of a serene conscience, a firm faith, and the certainty of hope, we do not fear death." Someone who has spent time sighing under this servitude and has escaped into the air of a freer conscience will be able to experience this most fully. Are these the things to come? Anselm says, "These are the healthy first fruits of our blessedness, so that when death comes, faith may overcome the natural horror of it, hope may temper it, and a pure conscience may drive it away." But this only applies to the perfect; will the imperfect, who have life in desire and death in patience, be condemned? Far from it. For many are to be saved in an imperfect charity, who are, in effect, building with wood, hay, and stubble; and they fear to leave the body because of the flammable things they carry with them.✦
The Reward of Vigilance
The Lord promises to serve those who remain vigilant, refreshing them with the contemplation of His divinity.
But because they put God before the worldly things they cling to, they are certain of eternal life. Yet he isn't speaking here of these people—even if they are to be saved—but of the perfect who hold their life in patience and their death in desire. Next, he adds the greatness of the reward and retribution, promising blessedness to those who are vigilant: "Blessed are those servants"—in the present blessedness of hope, and in the future the blessedness of sight—whom the Lord finds vigilant when he comes, whether at their death or at the final judgment, in a state of grace and not sleeping in a state of guilt! Gregory says: "He is vigilant who keeps the eyes of his mind open to the sight of the true light." "He is vigilant who drives away from himself the darkness of the body and of negligence." But the Lord is coming. Let's hear what he will show to his vigilant servants. For I tell you the truth, he will gird himself—that is, he will prepare for the reward—and he will make those vigilant ones recline, meaning they will be refreshed and rest in eternal quiet so they may eat at his table in his kingdom. And passing by—that is, returning from judgment to the kingdom—he will serve them, because he will satisfy them with the illumination of his light and the contemplation of his divinity; for we will see him in his humanity at the judgment, and we will see him in his divinity after the judgment. He will serve them the bread of His humanity and the wine of His divinity, and the sweetest manna, which has not entered into the heart of man. He will make them recline as if refreshing those who are weary, and He will serve them by setting before them spiritual delights. Dionysius the Areopagite says: 'We consider reclining to be rest from many labors and the abundant gift of all good things; for this is what Jesus does when He makes them recline, giving them perpetual rest and distributing a multitude of goods to them.'
The Many Ways the Lord Knocks
God seeks entry into our hearts through various means, and our response determines whether we truly welcome Him or cast Him out.
In a moral sense, the Lord knocks at the soul of a person when He leads them toward a better purpose, to which He immediately opens the way through a good intention and its subsequent effect; and to such a servant the Lord ministers grace in the present and glory in the future. For the Lord truly delights in being with the children of men; that is why He seeks where He might find a dwelling place among them. He knocks, therefore, at the doors of our hearts in many ways, so that if it is not opened to Him for one reason, it might be for another. He goes through the words of teachers, He knocks through the examples of good people, He knocks through benefits bestowed, He knocks through lashes inflicted, He knocks through promises of rewards, He knocks through threats of torments, and He knocks through His own sufferings and those of the saints. Some, however, are unwilling to answer the Lord when He knocks; some answer humbly, but still make Him leave; some open the door, but do not allow Him to rest with them for long; some, although they open and receive Him, still cast Him out like a beggar when other guests arrive, or because the house is full of clutter and He finds nowhere to lay His head; some, however, receive the Lord as He knocks, shut out other guests, and furthermore prepare a delightful dwelling for Him so that He is not disturbed by anything, and they obtain many good things through such a guest. The first are those who are so hardened that their hearts cannot be softened in any way by any preaching or benefit. The second are those who humbly confess themselves to be sinners but still lack the will to abandon their sins. The third are those who amend themselves in some things but not in others; these are people who are unwilling to accept usury or other people's property any longer, but refuse to return what they have already accepted. The fourth group are those who feel compunction for a time or make some progress, but quickly fall back, just like people who cast out the poor when other guests arrive. The guests who arrive are the pleasures of the flesh, the world, and things like that; the various utensils are the superfluous occupations that constrict the freedom of the heart and extinguish the Holy Spirit. But, as the saying goes: It's more shameful to cast out a guest than not to admit one. The fifth and final group are those who begin good works and, by making progress, carry them through to the end; the Lord makes His home with them and loves them dearly.
Watchfulness Through the Stages of Life
We must remain alert throughout every stage of life, as the Lord's coming is uncertain and delay in repentance is dangerous.
In the night of this world, therefore, we must always be alert and watchful against our enemies. We must wait for the Judge and the Lord, who will provide everlasting light to everyone prepared at any stage of life. And so, if we have been negligent in the first watch and stage of life, we must not despair or stop doing good. For the Lord, showing the patience of His long-suffering, adds: 'And if He comes in the second watch and stage, and if He comes in the third watch and stage—in death or judgment—and finds them watching and persevering in good, blessed are those servants, now in hope and later in reality.' Gregory says: 'The first watch is the early time of our life, that is, childhood; the second is adolescence or youth; the third is understood as old age.' Whoever, therefore, didn't want to watch in the first watch should guard the second, and whoever didn't want to in the second shouldn't omit the remedies of the third watch, so that whoever neglected to convert in childhood may at least repent in the time of youth or in old age. But, as the same Gregory says, let no one neglect this long-suffering of God, because He will demand a stricter justice in judgment the longer He has extended His patience before judgment. Alcuin says: 'He is quite a stranger to the faith who waits for the time of old age to do penance; for it is to be feared that while he waits for mercy, he may fall into judgment.' But, alas! Today, people waste the flower of their youth on vanity, and barely spend the dregs of their old age doing penance. And so, Seneca, speaking of such people, says: 'Just as the clearest part flows out of a jar first, while the heaviest and most turbid part settles at the bottom, so it is in our life...' [Text corrupt/unintelligible] We allow the best part to be poured out on other things, so that we may save the dregs for ourselves. He calls them 'watches' by analogy to those standing guard in the night; because in the night of this world, we must always be alert and waiting for the light—that is, the coming of the Judge—because we don't know when the Lord will come: whether in the morning (that is, in youth), at the cock's crow (that is, in the prime of life), at midnight (that is, in old age), or in the evening (that is, in our final days). And because some people die in each of these stages, and the Lord's coming is uncertain to us, we must therefore be alert in every stage and at every age, and be prepared through justice to receive death, so that in death we may receive the coming Lord with a good will. And so that no one might rely on the dignity of their status or the clarity of their knowledge if they have served poorly, he adds that the servant who knew his Lord's good will and was obligated to fulfill it, but didn't prepare himself for the good, and didn't act according to His will in fulfilling it—even in the most important and pleasing work—will be beaten with many stripes (that is, he will be punished severely), because he sinned in many things and because he was contemptuous in not doing what he knew he should have done.
Knowledge and Responsibility
Greater knowledge brings greater responsibility, and willful ignorance is no excuse before the Lord's judgment.
Anyone who sins doesn't do it out of ignorance, but with deliberate knowledge; by sinning knowingly, they show greater contempt for the Lord, offend Him more deeply, and descend into hell while still alive. See how knowledge increases guilt. Hence Gregory says: "Where there is the gift of greater knowledge, there the transgressor is subject to greater guilt." Chrysostom adds: "It's a lighter fault not to grasp the truth than to despise it once it has been grasped." For not everything is judged in the same way in everyone; rather, greater knowledge becomes the occasion for greater punishment. Therefore, a priest who commits the same sin as the people will suffer much more severely. But the servant who didn't know the Lord's will, yet could have known it had he not been negligent, and who committed sins worthy of stripes and punishment, will be beaten with fewer blows and will be punished less, all other things being equal, than one who sins knowingly and out of deliberate malice. Such a person sins out of an ignorance that diminishes the sin, unless that ignorance was affected—as when someone wants to be ignorant of what they are bound to do or avoid, so that they might sin more freely. It comes from a great lust for sinning when someone wants to be ignorant of that which, if known, could prevent or restrain them from sin. Many, indeed, thinking they'll be beaten less if they don't know what they ought to do, turn their ears away so they don't hear or understand the word of God and the truth. But since they could have known if they had been willing to apply the effort, they'll be judged not as the ignorant, but as those who despise the truth; for only the one who wants to grasp the truth but is unable to do so can be called truly ignorant. Of such people it is read in Job that they said to God: "Depart from us, for we don't want the knowledge of your ways." Where does this lead? Many people misunderstand this point; they don't want to know what they should be doing, and they figure they'll be punished less if they just don't know what they were supposed to do. But they are wrong. It's one thing to be ignorant, but quite another to refuse to know. A person who wants to understand but isn't able to is truly ignorant; but someone who turns their ear away from the voice of truth to avoid knowing—that person isn't just ignorant, they're rightly called a despiser. Chrysostom says: 'Ignorance of the truth is no excuse for condemnation for those who could have easily found it, had they only had the will to seek it. For the truth, which is the salvation and life of those who know it, ought to be sought more than it is sought.' Bernard also says: 'Many things that ought to be known remain unknown, either through carelessness in knowing, laziness in learning, or shame in asking; and indeed, this kind of ignorance has no excuse.' And again: 'Those who willingly remain ignorant or weak so that they may sin more freely are flattering themselves in vain with excuses of infirmity or ignorance.' So says Bernard. But few are excused by ignorance, because, as Pope Leo says, with the word of God sounding in our ears daily, every person is convinced of what pleases divine justice. citnr. Bede says: "No one, therefore, should presume to interpret what has been said about the servant who knows his Master's will and is beaten with few lashes as a remedy for ignorance; for, to say nothing else, by the very fact that a person is human, they cannot be ignorant of the evils they should avoid or the goods they should seek." But as the Gloss says here: "Among all punishments, the mildest is that of those who have added no sin beyond original sin; less mild is that of those who sinned out of ignorance; then comes the punishment of those who sinned out of weakness, yet knowingly; and finally, that of those who sinned out of malice." And note that while it's more serious to sin with full knowledge, it's more dangerous to sin out of ignorance. He then explains the reason for what was just said, because to everyone much has been given, and to the one to whom more has been entrusted in terms of grace, much will be demanded and sought from him: in this life, so that he may strive to benefit not only himself but others as well; and on the day of judgment, when an account will be demanded for all that was entrusted, and from the one to whom much has been committed, they will ask for much more. For the more gifts and blessings the Lord bestows upon a person, the more he offends the Lord when he sins, and with greater contempt; therefore, he will be punished more severely, for: 'The powerful will suffer powerful torments,' and 'A harsher punishment awaits the stronger.' And so, the one who knows more and the one who does not know less will rightly be beaten, because to the former more has been entrusted, and to the latter less; this can be understood specifically regarding those things given to prelates for the guidance of others, or generally regarding those things given to each person for their own guidance—and this whether they are gifts of nature, of fortune, or of grace. Hence Bede says: 'Much is often given even to private individuals, for whom even the knowledge of the Lord's will and the ability to carry out what they know is hindered; but much is entrusted to the one to whom, along with his own salvation, the care of feeding the Lord's flock is also committed. Therefore, if those endowed with greater grace fail, a greater punishment will follow.' And Chrysostom adds: 'The greater the benefit someone receives, the more liable he is to punishment if he remains ungrateful and is not made better by the honor. For this reason, the rich are punished more than the poor if they remain wicked, since they are not gentle even in the abundance of their wealth.' We will render an account not only for what we have received, but also for what we could have received had it not been for our own fault; understanding this should greatly terrify the slothful.
A Prayer for Watchfulness
A concluding prayer asking for the grace to remain alert and prepared for the Lord's coming.
PRAYER: Lord Jesus Christ, who commanded us both to gird our loins and to keep our lamps burning, gird our loins yourself, so that no iniquity may rule over us and we may not turn aside to any sin. Make our lamps burn yourself, and keep them burning, so that our love may never grow cold, but that all our thought, speech, and action may always be directed toward doing your justice. Make me, Lord, wait for your coming watchfully and solicitously, so that, receiving you with joy, I may, by your mercy, reach eternal joys. Amen.
Read the original Latin
Et, quia ad vigilandum multiphciter Dominus nos monuit, conscquenter quaedam ad vigilandum nos praeparantia, seu ad vi^ilantes pertinentia, describit, monens, ut sint /t/m6inostri, tam mentis quam carnis, prxcincti, cingulo castitatis ; et sint lucernse ardentes in manihus, et operibus nostris. Luml)i mentis sunt : voluntas , seu afTectus, et intehectus, ex quibus procedunt cogitationes mal«, et desideria prava. Lumbi vero carnis sunt, ex quibus prodeuat carnales concupiscentiae et opcra impudica; et utrique lumbi sunt praecingendi, id est coarctandi ab illicitis cogitationibusetoperibus. Cincturium primoruin est divinae Legis meditatio assidua, quae flt pcr studium Sacrae Scripturae; cinctorium secundorum est justilia, quae fit per rigorcm discipliiiae : et ita per primum Huxus co:jitalioimm et desideriorum iuuLihum reprimitur in mente ; per secundum fluxus concupiscentiarum carnalium et operum restriugitur in carne. Lucern« vero ardmites sunt doctrinae clariii et lucidae, et exempla bona ex cantate, quoe debent esse in manibus nostris, ut adimpleamus opere. Lucernae ergo, per bonorum sermonum et operum evidentiam, ardentes autem,peraeternae caritatis fervorem, et lucentes, per sanctae conversationis splendorem, sint in manibus nostris, id est in operibus bonis, sicut Joannes erat lucerna ardens et lucens. Ubi ait Gregorius ; « Lumbos praecingimtjs, cum carnis luxuriam per continentiam coarctamus ; lucernas ardentes in ma nibus tenemus, cum per bona opera proximis nostris lucis exempla monstramus. » Ubi et Fulgentius : « Jubens Dominus, ut sint lumbi nostri praecincti, mandat ut mala desideria atque opera fugiamus ; jubens, ut sint nostrae lucernae ardentes, monet ut bona diligamus et faciamus.
» Prius ergo praecinge lumbos, et tuncaccende lucernahi ; prius, declina a malo, et tunc fac bonum; prius, qidesce agere perverse, et tunc disce benefacere. ? s'am, utait Augustinus, non nobis infert Deus bona sua, nisi mala aufert nostra; et in tantum illa crescunt, in quantum ista minuuntur; nec illa perficientur, nisi ista finiantur. Item, monet ut tamquam fideles et prudentes ac de nostra custodia solliciti et vigiles, Dominum a nuptiis in coelo per copulationem Angelorum factis revertentcm, id cst adventum ejus ad judicium particulare in morte, vel generale in resurrectione, cum timore et amore exspectemus; sicut antiqui Patres exspectabant eumventiirum in carnem. Et vos ergo similes hominibus exspectantibus dominum siium, Ciiristum judicem scilicet, quando revertatur a nuptiis ^ quem bene exspectamus, dum ad ejus adventum in omnibus nosmetipsos praeparamus.
Ut CUm Venerit et pulsaverit, confestim aperiant ei, id est aperiamus Christo et ipsum suscipere parati simus. Ubi Gregorius : « Ad nuptias quidem Dominus abiit, cum resurgens a mortuis, et ascendens in coelum supernam sibi Angelorum multitudinem novus homo copulavit. Qui tuncrevertitur, cum nobis per judicium manifestatur. Venit quippe, cum ad judicium properat; pulsat vero cum jam per aegritudinis molestias mortem esse vicmam designat. Gui confestim aperimus, si hunc cum timore suscipimus. Aperire etenim Judici pulsanti non vult, qui exire de corpore trepidat, et videre eum, quem contempsisse se meminit, Judicem formidat. Qui auiem de sua spe et operatione securus est, pulsanti confestim aperit, quia laetus Judicem sustinet; etcum tempuspropinquae mortis agnoverit, de gloria resurrectionis hilarescit : » haec Gregorius. Talis quippe potest dicere cum Apostoio : Cupio dissolvi, et esse cum Christo.
Qui ejusmodi est, omnibus hujus mundi felicibus est lelicior, et regalibus regaliur. Unde Anselmus ; « Hoc unum dico, omnibus hujus mundiprsestare dehciis, honoribus, atque divitijs, si ob conscientiae serenitatem,fideifirmilatem, spei certitudinem mortem non timeamus. Quod ille poterit maxime experiri, qui aliquo tempDre sub hac servitute suspirans, ad liberioris conscientiae auras evasit. Hae sunt futura? beatitudinis nostrae primitiae salutares, ut mortesuperveniente, naturalem horrorem lides superei, spes temperet, conscientia pura repellat : » haec Anselmus. Sed hoc sohs perfectis convenit; numquid ergo imperfecti, qui vitam habentin desiderio, et mortem in patientia, damnabuntur? Absit. Multi euim salvandi sunt in caritate imperfecta, qui scilicet aedificant hgnum, foenum, stipulam; et de corpore exire timent, propter cremabilia, quae secum ferunt.
Sed, quia Deum istis temporalibus, quibus adhaerent, praeponunt, de vita aeterna certi sunt. Ast de his, hcet sigjt salvandi, non loquitur hic, sed de pertectis qui vitam habent in patientia, et mortem in desiderio. Deinde, subjungit praemii et retributionis magnitudinem, quia vigilantibus j)romittit beatitudinem : Beati ^mm servi illi, in praesenti beatitudine spei, et in futuro beatitudine speciei, quos cum venerit Dominus, in eorum morte, vel in extremo examine, invenerit vigilantes, in statu gratiae, et non dormientes, in statu culpae ! Ubi Gregorius : « Vigilat, qui ad aspectum veri iuminis apertos mentis oculos tenet. Vigilat, qui a se corpuris et negligentiae tenebras repellit : » haec Gregorius. Sed veniens Dominus. quid vigilantibus servis exhibeat, audiamus. Nam, amen dico vobis, quod prxcinget se, id est ad retributionem praeparabit; et faciet illos vigilantes discumbere^ id est in aeterna quiete refoveri et quiescere, utedant super mensam suam in regno suo ; et transiens, id est, de judicio ad regnum rediens, ministrabit illis, quia suae lucis illustralione et divinitatis contemplatione tideies satiabit ; quem et enim in humanitate in judicio cernemus , etiam in divinitate post judicium videbimus.
Ministrabit illis iac humanitatis et vinum deitatis, et manna dulcissimum, quod in cor hominis non asiendit. Faciet itaqiie iilos discumbere, quisi fessos retucillans; et ministrabit illis spirituales delicias apponens. Umle Bionysius Areopagita : ({ Discubitum enim opinamur quietem a muliis laburibus, et cupiosam donationem omnium bonorum; hocest enim quod Jesus lacit eosrecumbefe, dans eis perpetuam quictem, et distribuenseisbonoruramultitudinem: » haec Dionysius.
Moraliter, piilsat Dominus hnminis animum, cum eum inducit ad melius propositum, cui coQfestim aperit, per bonum consengum, et sequentem efTectum ; et tali servo ministrat Dominus gratiam in praesenti, et gloriam in futuro. Delectatur quippe Dominus esse cum filiis hominum; ideo quaerit ubi mansionem apud eos inveniat. Pulsat ergo ad ostia cordiurn multipliciter, ut si pro uno nun aperietur ei, saltem pro altero : puls. it per doctorum verba, pulsat per bonorum exempla, pul>at per collata beneficia, pulsat per illata flagella, pulsat per promissiones praemiorum, pulsat per minas tormentorum, pulsat per passiones suas et Sanctorum. Quidam autem sunt qui pulsanti Domino respondere nolunt; quidam humiliter respondent, sed tamen eum abire faciunt ; quidam aperiunt, sed diu apud se quiescere eum non permittunt; quidam, licet aperiant et eum recipiant, tamen, supervenientibus aliis hospitibus, eum quasi pauperem ejiciunt, aut quia domus plena est utensilibus, et non invenit ubi caput reclinet; quidam autem Dominum pulsantem recipiunt, et alios hospites exchidunt, et insuper ei deleciabilem praeparant mansionem ut anullo inquietetur, et illi multa bona per talem hospitem consequuntur. — Primi sunt, qui ita sunt duri, ut ad nullam praedicalionem, vel beneficiuin cor eorum valet aliqualiter molhri. — Secundi sunt, qui se peccatores quidem humiliter confitentur, sed adhuc non habent voluntatem deserendi peccata. — Tertii sunt, qui in aliquo se emendant, et in aliquo non ; et qui usuras et res alienas amplius accipere nolunt, sed acceptas refundere recusant.
— Quarti sunt,qui pro tempore compungnntur vel se emendant, sed cito recidivant, ut faciunt qui, aliis hospitibus supervenientibus, pauperes hospites ejiciunt : hospitcs vero supervenientes sunt delectationes carnis, mundi et hujusmodi; varia utensilia sunt occupationes superfluae, quae cordis libertatem angustant, et Spintum Sanctum exstinguunt; sed,ut dicitur: Turpius ejicitur, quam non admit[titur hospes. — Qninti et ultimi sunt, qui bona inchoant, et ad finem proficiendo perducunt; apud istos mansiones Dominus facit et eos valde diligit.
In nocte ergo hujus seculi semper debemus vigilare, et contra hostes nostros solliciti es? e et exspectare Judicem, et Dominum omnibus hominibus, in qualibet aetate paratis lucem perpetuam ministraiurum. Et ideo, si in prima vigilia et aetate, negligentes fuimus , nec sic desperare, et a bono opere cessare debemus. Nam longanimitatis suae patientiam insinuans Dominus, subdit : Et si venerit in secunda vigilia, et aetate, et si in tertia vigilia, et aetate venerit, in morte, vel judicio, etita inv enerit eos^scWicei vigilantes, et in bono perseverantes, beati sunt servi illi^ nunc in spe, et postea in re. Ubi ait Gregorius ; « Prima vigilia primaevum tempus est vitae nostrae, id estpueritia ; secunda, adolescenlia vel juventus ; tertia autem senectus accipitur. Qui ergo vigilare in prima vigilia noIuit,custodiat vel secundam, ot qui in secunda noluit, tertiae vigiliae remedia non omittat, ut qui converti in pueritia neglexit, saltem in tempore juventutis, vel in senectute resipiscat. »< Sed, ut ait idem Gregorius, nemo hanc longanimitatem Dei nejiligat, quia tanto districtiorem justiiiam in judicio exiget, quanto longiorem patientiam ante judicium prorogavit. Unde Alcuinus : « Satis est alienus o fide, qui ad agendam pcenitentiam tempus senectutis exspectat; timendum est enimnedum exspectat misericordiam, incidat in judicium.
Sed, heu ! hodie homines florem juventutis in vanis consumunt, et faecem senectutis in agendo poenitentiam vix expendunt. » Unde et Seneca de talibus loquens, sic ait : « Quemadmodum ex amphora primum quod est sincerissimum effluit, gravissimum quoque turbidumque subsidet ; sic in aetate nostra quod m SECUND. ^ PAnTIS ^nA? I]T XLVTI cst oplimum in primo est, idque exhauriri in aliis potiuspatimur, ut nobis faecem servemus. » Vigilias hic vocat a similitudine excubantium in nocte; quia in hujus mundi nocte semper debemus solliciti lucem ventoam, id est advcntum Judicis, exspectare, quia nescimus quando Dominus veniet, an mane, id est in juventute, an galli cantu, id est in virili aetate, an media nocte, id estin senectute, an sero, id est in senio. Et, quia in quolibet horum statuum aliqui moriuntur, et Domini adventus est nobis incertus, ideo in quolibet statu, et omnibus aetatibus vigilare debemus, et parati esse per justitiam ad recipiendum^ mortem, ut in morte Duminum venientem recipiamus per bonam voluntatem. 5 , — Et, ne quis confidat de status dignitate, aut de scientiee claritate, si male servierit, subjungit quod, ille servus, ut non sit discretio in genere, qui cognovit voluntatom Domini sui, bonam, et ad implendum obHgantem : et non se prxparavit, ad bonum, et non fecit secundum voluntatem ejws, ipsam in opere adimplendo, et etiam in operepotissimo,ac magis beneplacito Domino ; plagis vapulabit, id est punietur, multis, quia peccavit in multis, et quia contempsit non faciendo quod faciendum sciebat.
TaHs enim non exignorantia,sed ex certascientia peccat, et scienter peccans ma^^is Dominum contemnit, et plus offendit, ac vivus in infernum descendit. Ecce quod scientia aggravat culpam. Unde ait Gregorius : « Ubi donum majoris scientiae, ibi transgressor majori subjacet culpae. » Unde et Chrysostomus : « Levior culpa est veritatem non apprehendere,quam contemnere apprehensam. Non enim similiter in omnibus omniajudicantur, sedmajor cognitio fit majoris poenae occasio. )> Unde sacerdos eadem peccans cum populo, multo graviora patietur. Qui autem servus sciUcet, non cognovit, scilicet voluntatem Domini, sed scire potuit si negligens non fuisset, et fecitj peccata, digna plagis, et punitione, vapulahit paucis, et minus punietur, ceteris paribus, quam qui scienter peccat, et ex certa malitia; quoniam talis peccat ex ignorantia, quLe diminuit de peccato, nisi fuerit affectata, sicut cum aliipjis vult ignorare illud, quod tenetur facere vel vitare, ut licentius possit peccare : exmagna enim libidinopeccandi provenit, cum aliquis vult illud ignorare, cujus scientia posset eum a peccato impedire, vel retrahere. Multi quidem aestimantes se minus vapulaturos, si nesciant quod operari debeant, avertunt aurem, ne verbum Dei, et veritatem audiant vel intelligant; sed cum possent scire, si studium vellent adhibere, non ut nescientes, sed ut contemptores judicabuntur, quia ille solus non cognoscere dicendus est, qui apprchendere vult, sed non valet; de tahbus personis legitur in Job, quod dixerunt Deo : Recede a nobis, scientiam viarum tuarumnolumus.
UndeaitBec? a : « Multi hanc sententiam male intelligentes, nolunt scire quid faciant, et quasi minus se vapulaturos aestimant, si nesciant quid operari debuerant. Sed errant : aliud enim est nescisse, aliud est scire noluisse : nescit namque, qui apprehendere vult, et non valet ; qui autem, ut nesciat, aurem a voce veritatis avertit, iste non nesciens, sed contemptor merito dicitur. » Unde et Ghrysostomus : « Non est eis excusatio condemnationis ignorantia veritatis, quibus fuit inveniendi facilitas, si fuisset quaerendi facultas, nain veritas, salus, et vita cognoscentium se magis debet quseri, quam quserere. » Unde etiam Bernardus : « Multa scienda nesciuntur : aut sciendi incuria, aut discendi desidia, autverecundia inquirendi, et quidem hujusmodi ignorantia non habet excusationem. » Et iterum : « Frustra sibi de infirmitate, vel de ignorantia blandiuntur, qui ut liberius pcccent, libenter vel i,2:norant, vel infirmantur : )) haec Bernardus. Sed pauci per ignorantiam excusantur, quia, ut ait Leo Papa, intonante quotidie auribus nostris eloquio Dei,omnishomo quid divinae justitiaeplaceat, scire convinI)E DKGEM VIRGINIBUS. citnr.
Unde et Beda : « Nemo igitiir ex eo qiiod dlctum ost, serviim m»scieiitem voluiitatem Domini vapnlare pl;igis paucis, interpretaadiim de remedio nesciendi praisumat, qni, ut alia taceam, ex eo ipso qnod homo est, nec mala quie caveat, nec bona polest ig-norare qua3 appetat. » Ut autem hic dicit Glossa : « Inter omnes pnenas mitissima est eorum, qui prreler originale peccatum nullum addidcrunt ; minnr postea eorum, qui ex ignorantia peceaverunt; postea eorum qui ex inOrmitate , tamen scienter; postea eorum qui ex malitia. » Et nota, quod licet gravius sit peccare ex certascientia,periculosius tamen est peccare ex ignorantia.
Deinde reddit causam jam dictorum, quia ab omni cid mullum datum est, et cui plus commissum est de graliis, multum exigeturet quxretur ab 60 : in hoc tempore, utnon solum sibi, sed etiam aliis proficere conelur; et in die judicii, quando de omnibus commissis, ratio exigetur; et cai commendaveriuit multum, plus petent ab eo. Quanto enim Dominus plura dona, et bona homini conlert ; tanto magis, et majore contemptuis Dominum ofFendit cumpeccat, et ideo magis punietur,quia : Potentes poteuter tormcnta patientur, et : Fortiorihas fortior instat cruciatio. Et ergo merito cognoscens plus, et non cognoscens minus vapulabit, quia isti plus, illi minus est (;ommissum : hocspecialiter potest intelligi de his qua3 data sunt pr;elatis ad regimen aliorum,vel j^cneraliter de his qiue dala suntunicuique adregimen proprium ; et hoc sive sint bona naturiE, sive fortunai, sive gratiae. Unde ait Beda : « xMultum siiipe datur eliam qiiibusdam pi-ivatis, quibiis etiam cognitio DominiciB voluntatis, et exsequendi quie cognoscunt lacultas impeditur ; multum autem commendatur illi, cui cum sua salute, Dominici quoque gregis pascendi cura committitur, majori ergo gratia donatos, si deliquerint, major vindicta sequetur. » Unde et Ckrysostomus : « Quanto enim majus aliquis beneficium accipit, tanto magis est obnoxius prenae ingratas existens, et neque honore melior effectus; propter hoc utiqueet divites pauperibus magis puniuntur, mali existentes, quoniam neque in copiositaie lactisunt mansueti : » haec Cknjsostomus. Et non tantum reddemus rationemde tiis qui^ accepimus, S(id de his quae accipere potuimus, si per nos non stetisset ; quod intelligentes et desides valde terrere deberet. ORATIO Domine Jesu Christe, qui jussisti et lumbos restringere, et lucernas ardentes tenere, tu ipse lumbos nostros pra^cinge, ut nulla nobis dominetur iniquitas, et ad nullum declinemus peccatum ; lucernas nostras tu ipse fac ardere, ardentesque custodi, ut nun refrigescat nostra caritas, sed semper ad tuam justitiam faciendam omnis nostra cugitatio, locutio, et operatio dirigatur. Fac me, Domine, vigilanter et sollicite adventum tuum exspectare, ut laetus te suscipiens ad gaudia aeterna vaieam, te miserante, pervenire.
Amen.
Scripture echoes
- ↩1Cor.3.12 — Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw,
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