De pusillis et parvulis non scandalizandis exterius, bl non contem-
The Grave Danger of Scandal
The Lord warns against the severe spiritual consequences of causing others to stumble in their faith.
After the Lord had called the Apostles away from their pride and arguing over the honor they receive when they humble themselves, He then warned them about the penalty that anyone incurs who, out of zeal, causes a scandal or puts a stumbling block in the way of the little ones. According to Chrysostom, just as those who honor these little ones for God's sake will be rewarded, those who dishonor them—by scandalizing them—will suffer the ultimate punishment. A person causes scandal when their words or actions—if they are wrong—give someone else an occasion to fall into sin, or when their example pushes others toward evil. First, He warns us to avoid active scandal—which is caused by others—and then passive scandal, which is our own. The meaning, therefore, is this: You, Apostles, must not argue about who is most honorable, because by doing so you will scandalize and destroy the little ones—not those who are small in age, but those who are small in faith, those who have recently converted and been born in Christ. They are called 'little ones' because they humble themselves from a height of pride through patience and humility, becoming little and small of their own accord. They are still weak in faith, and therefore they can easily be provoked to illicit acts by bad examples. Such people should not be scandalized; the lesser ones are easily scandalized, whereas the greater ones do not easily receive scandal—that is, they don't easily take offense. Rightly, then, whoever can be scandalized is called a 'little one' and is a child; for no one is scandalized or falls into sin through the words or actions of another unless they are, to that extent, a little one of small virtue. A person of perfect virtue—someone robust in faith and charity—does not easily turn away from faith and truth, no matter what they see, hear, or suffer. They don't fall into sin because of the bad words or actions of others, because, as Proverbs says: 'Whatever happens to the just man will not grieve him.' He says, therefore: "Whoever causes one of these little ones who believe in me to stumble, it would be better for him to have a millstone hung around his neck and be drowned in the depths of the sea." A millstone is what donkeys or horses pull and turn with a wheel in a mill, and by this we understand any heavy and burdensome stone. It is as if to say: It is far more useful and better for an innocent person—or even a guilty one who is repentant—to end this temporal life by the heaviest of punishments than to earn eternal death by causing a brother to stumble and be lost; it is more desirable to be afflicted here for a time than to be tormented eternally. Where Jerome speaks according to the custom of the province, it is because this was the punishment for major crimes among the ancient Jews: to be drowned in the depths with a stone tied to them. It is better for him, however, because it is far better to receive a brief punishment for a fault than to be kept for eternal torments; for God does not judge the same thing twice. This can also be understood regarding the burden of sin, for it is better for the sinner that a millstone be hung around his neck and he be drowned in the depths of the sea. The millstone is the burden of penance; the sea is the bitterness of contrition. It is therefore more expedient for the sinner to be drowned in the depths of the sea—that is, in bitter and heartfelt compunction—with a millstone, that is, with heavy penance, than to be reserved for eternal damnation. Whoever diligently considers this will never find any burden of penance heavy, but rather quite light, when it comes to not causing the little ones to stumble. The Lord adds: "To the world," meaning to worldly people, "because of scandals," because of the scandals they cause others. If it's so serious to scandalize the little ones—so much so that it's better for the person who causes such a scandal to be drowned in the depths of the sea with a millstone around their neck, which is no small woe—then a far greater, eternal woe hangs over them. To the world—that is, to those who love the world and to sinners—because of scandals, meaning the scandals they don't guard against, nor do they fear scandalizing their neighbors; they bring about so many great scandals, not just to the little ones, but to the great as well! The scandal caused by those in authority and by religious is more dangerous and serious, because their actions are more readily taken as an example. But someone might ask Him: "If it's such an evil to scandalize others, why do You allow scandals to happen?" He answers: "It is necessary," that is, it is expedient and useful for the testing of others, "that scandals come," meaning the obstacles to a good life that is pleasing to God. And that is why the Apostle says: "There must be factions among you, so that those who are approved may become manifest."✦ Hence Jerome says: "Just as it is necessary for fire to be hot and for snow to be cold, so it is also necessary that the iniquity of the world, full of errors, should bring forth scandals, while the love of the perfect should shine through works of piety." So says Jerome. This isn't an absolute necessity, but only a conditional one—that is, a necessity assumed so that the world's wickedness might be made manifest. No necessity forces human hearts to be wicked; yet because they are wicked, they necessarily cause scandals. Therefore, according to Chrysostom, this doesn't destroy the freedom of the will, nor does it subject it to the necessity of any external things; rather, He foretold what was absolutely going to happen because of this. Scandals are indeed obstacles to a righteous life, and it is necessary that they come—that is, they will certainly come. But because one might again argue, 'If it is necessary that scandals come, then those who cause them shouldn't be punished,' He responds by saying, 'Woe, however—that is, the woe of eternal damnation—to that person through whom, and by whose fault, the scandal comes, if he could have avoided it without sin.' For he who takes what is necessary to happen in the world and, by his own wickedness, makes it happen through himself, is guilty. For if, as Chrysostom says, it were a matter of necessity, He wouldn't have said 'woe' to the man; and this is why He calls those miserable who are wicked by their own choice. Theophilus says, 'Some ask: If it is necessary that scandals come, why does the Lord rebuke the authors of scandals?' For whatever necessity brings about is excusable. But notice that this necessity originates in free will; for the Lord, seeing how people lean toward evil and don't intend anything good, said that as far as the consequences of what we see are concerned, it's necessary for scandals to happen. It's like a doctor who, seeing someone eating a poor diet, says: 'This person must get sick.' And that is why He pronounces woe upon the one who brings about scandals, and threatens him with punishment. Jerome also says: 'Since it's necessary for scandals to happen in this world, everyone is exposed to scandals through their own fault; and at the same time, Judas is struck by this general judgment, for he had prepared his heart for betrayal.' And if someone ever causes a scandal that turns out to be useful, he won't be judged by God according to the benefit that comes from it, but according to the outcome the scandal-maker intended. The crucifixion of Christ was a good thing, yet those who crucified Him did not do well. God always judges a work by the wickedness of those who commit it, not by the outcome of the benefits that come from it, which He alone brings about and disposes for good. As Chrysostom says: 'Through the punishment of the one who causes scandal, learn the prize of the one who saves.' If the salvation of a single soul weren't of such great concern to Him, He wouldn't threaten those who cause scandal with such a severe penalty. And rightly so: woe to the person who causes scandal, because they pave the way to woe for others. For just as someone who poisoned a spring would be the cause of death for everyone who drank from it and died, so it is with scandal. Gregory says this about such people: "Whoever provides an example of evil conduct, even if others do not follow it, must know that they will have to answer for the ruin of so many." Hence Chrysostom also says: "If a man or woman adorns themselves and provokes the eyes of those who look at them, even if no harm comes of it, they will still suffer eternal judgment; for they have offered poison, even if there was no one to drink it, since beauty pours poison into souls." Scandal is therefore a great sin, and for that reason, it must be avoided at all costs. Hence Augustine says: "Those who inflame souls to sin and draw them away from God sin more than those who crucified the flesh of Christ." And Isidore also says: "Those who corrupt the life and morals of good people, whether by their teachings or their examples, are worse than those who plunder the property and estates of others."
Cutting Off Occasions of Sin
We must be willing to detach from even our most cherished relationships if they become obstacles to our salvation.
Third, having addressed active scandal—where we are forbidden from scandalizing believers—he now turns to passive scandal, which is what we suffer. He warns us to be on guard against those who scandalize us, since there is often little or no difference between the vice of scandalizing and deceiving, or of being scandalized and deceived. We must be careful, therefore, not to be scandalized by others. Or by ourselves. By others? Someone can provide an occasion for scandal in three ways: through help, signified by the hand; through service, signified by the foot; or through counsel, signified by the eye. As for how someone provides an occasion for scandal to themselves, it can happen through their own action, signified by the hand; through an effect, signified by the foot; or through knowledge, signified by the eye. To help us avoid the sin of scandal, the Lord uses the metaphor of body parts and argues that the sin of those who scandalize is so grave that even if they are joined to us like our most cherished and preferred members, and are as necessary to us as a hand, a foot, or an eye, if they scandalize us and place a stumbling block in our path, they must be completely abandoned and avoided. He says, therefore: if your hand—that is, your helper, however useful they may be to you, who serves you diligently like a hand, works for you, provides help, and defends you like your right hand—or your foot—that is, your messenger, who runs about for your needs, supports you in labor or anxiety, and carries your infirmities like a foot—scandalizes you, that is, harms you in the cause of your soul, cut them off regarding your affection (by breaking the attachment itself) and cast them away from you regarding the effect (by avoiding their company); and this applies if you cannot correct them. He adds the reason, saying: It is good—that is, better—for you to enter into life maimed (that is, without a harmful helper or companion), or lame (that is, without a harmful supporter or friend), and deprived of their help and support, than to have two hands or two feet—that is, two helpers or two supports, namely yourself and a friend—and be cast into eternal fire. cast into eternal fire. And if your eye—that is, a counselor or provider and guide who is sharp in perception, who leads you like an eye, or is as beloved as an eye—scandalizes you (that is, wants to lead you into error), pluck it out and throw it away from you, separating yourself from their company. It is good—that is, useful—for you to enter into life with one eye (that is, with simple truth, so that you have only your own providence, counsel, and guidance) than to have two eyes (that is, a double provision or double counsel, namely your own and that of an evil friend) and be cast into the hell of fire. According to Augustine, by the eye we understand a beloved friend and counselor, because the eye shows the way; the right eye is understood as a counselor in divine matters, while the left eye is a counselor in earthly matters. So the meaning is this: Whatever it is that you love so much that you hold it as a right eye, if it scandalizes you—that is, if it is an obstacle to you in reaching true beatitude—pluck it out and throw it away from you, because occasions of sin must be avoided. It would be unnecessary to speak of a left eye that scandalizes, since one must not even spare the right one. The right hand is understood as a beloved helper in divine works that are necessary for this life and for the body. It’s the same way with the right foot. That is. And the Lord adds regarding that same fire mentioned before: 'Where their worm'—that is, the remorse and cauterizing of their conscience—'does not die, and it does not rest,' gnawing and biting the soul with sorrow because it didn't do good; for everyone will become their own accuser, remembering what they did in life. Ambrose says of this: 'What pain is more severe than the inner wound of the conscience?' Isn't this more to be fled from than death, than loss, than exile? 'And the fire of hell, burning the body from the outside, is not extinguished, nor does it fail: for it is an afflictive fire, but not a consuming one; and therefore its fuel will last forever, and it has no opposite by which it can be corrupted.' Bede says of this: 'Just as the worm is the pain of the conscience accusing from within, so the fire is the punishment raging from without.' The meaning of what has been said is, in short: the company of friends or those who are necessary to you, however useful it may seem to be. Still, it must be cut off and removed if it becomes an occasion for the ruin of your soul. It's better to be in paradise without such friends or associates than to have them and end up in hell. For there is nothing we should love more than the salvation of our soul. Cassiodorus says: "Justice knows neither father nor mother; it shows no partiality; it considers and attends only to God." Break off, then, every carnal attachment and separate it from yourself if you are stronger and more capable; if you are weaker, separate yourself from it and, as much as you can, avoid the company of those you cannot correct, for nothing is as harmful as a destructive association. So, we must avoid friends who cannot be corrected, lest by wanting to share a life with the lost in this world, we perish with them in the next. Jerome says: "It is better to lack the closeness and worldly benefits of relatives than, in a stubborn attempt to win over kin and associates, to provide yourself with causes for ruin." Therefore, let no brother, wife, child, friend, or any affection that could exclude us from the kingdom of heaven be preferred to the love of the Lord. Every believer knows what harms them, or what their soul is anxious about and often tempted by. It's better to live a solitary life than to lose eternal life for the sake of the necessities of this present life; it's better to be saved alone than to perish with many, as Jerome says. And note, according to Augustine, that people are separated from those they are separated from precisely by this: when they do not consent to them as they urge them toward evil—that is, as they scandalize them. But the question is: what should be set aside to avoid scandal? The answer is that the thing in question is either evil in itself—whether mortal or venial—and there is no doubt that such a thing must be set aside; or it is indifferent, and this likewise must be set aside; or it is good. If it is good, then it is either a good commanded by precept, which a person must not set aside, because no one should sin to avoid another's sin; or it is a good of supererogation, and although one could set this aside to avoid scandalizing another, it should not be set aside entirely, but sometimes interrupted for a time, because it pertains to the perfection and truth of life, even if not to necessity. Therefore, the truth of life, justice, and doctrine should not be set aside simply because of scandals; hence the verse: Scandals yield to justice, life, and doctrine. For more on this, see what has already been said in the preceding chapter.
The Dignity of the Little Ones
The little ones are to be honored because they are under the care of angels and were redeemed by the Son of God.
5. The excellence of humility. And it should be noted that we read of many excellences of humility here. For humility has excellence: first, in the company of the saints, because it is the model for the holy people, as it says: Jesus, calling a child, set him in their midst; second, in its office, because it is the doorkeeper of paradise, as it says: Unless you turn and become like children, you will not enter the kingdom of heaven; third, in its reward, because it is among the greater things of the kingdom, as it says: Whoever therefore humbles himself like this child, he is the greatest in the kingdom of heaven; fourth, in its primacy or height, because it is the vicar of Christ, as it says: And whoever receives one such child in my name, receives me; fifth, in judgment, because it is the chief avenger of insult, as it says: But whoever scandalizes one of these little ones, it is better for him, etc. Sixth, in this exile, because the blessed angels are his ministers, companions, and helpers, from which it follows: "See that you do not despise one of these little ones." . . For their angels in heaven always see the face of my Father. After teaching how to avoid causing scandal, he goes on to teach how to avoid contempt, which is, in a sense, the root of scandal itself. Although the Lord has commanded us to reject all carnal attachments to avoid scandal, he doesn't mean we should despise those whose salvation we can hope for and for whom we ought to be concerned. That is why he gives a specific reason not to despise the little ones and the children, but rather to honor them and seek their salvation: because they are very dear to God, a fact he demonstrates in two ways. He says, therefore: 'See that you do not despise one of these little ones.' It is as if he were saying, according to Jerome: 'As much as it lies within you, do not despise them; but after your own salvation, seek theirs as well.' If, however, you see them persisting in their sins, it is better for you to be saved than to perish along with the many. First, he shows this through the honorable guardianship of the angels, saying: 'I tell you, for their angels—that is, those assigned to them in heaven—always behold the face of my Father who is in heaven,' meaning they enjoy the vision of the manifestation of God. For the face of God, according to Augustine, is to be understood as his manifestation; and therefore, they are able to renounce the injuries inflicted upon those whom they guard. And there is an argument from the greater to the lesser: since the little ones are not despised by those who are greater—namely, God the heavenly Father and the blessed angels—they ought not to be despised by those who are lesser, namely, us miserable humans. It is as if He were saying: You must not look down on them, but honor them, because God the heavenly Father honors and dignifies them so much that He appoints blessed angels to serve and protect them; for what is of such great concern to God should not be despised by man. If, therefore, you look down on them, the angels will report it, and my Father will take vengeance on you. Hence Jerome says: "Great is the dignity of souls, that each one has an angel delegated for its protection from the very moment of birth!" Thus, the angels who exist for our service see God in heaven face to face, because they are where they work. Although they are sent, they still see the Father, because they always cling to God through open vision, and because God is present everywhere, they see Him even on earth. They are sent while remaining before the Lord, because wherever they go, they move within Him who is everywhere. When they come to us, they fulfill their ministry outwardly in such a way that they never fail to be present inwardly through contemplation. For although they are sent into ministry for the salvation of men, they do not withdraw from divine contemplation, but stand before God through constant and unceasing contemplation. And he said well: "Who is in heaven," because although God is everywhere by His essence, presence, and power, He is still said to be in heaven in a special way, where He is present to the blessed through open vision. They must not, therefore, be despised, but honored, for God honors them in this way; for the contempt shown to them ascends to the contempt of God, whose image they bear. In despising them, one also despises their angels, who are their ministers and guardians. Next, another reason is added, taken from the redemption of Christ. Chrysostom says: "Don't say, 'He's a craftsman, he's a tailor, he's a farmer.' They are worthy of honor because of the angels sent to them, but how much more so because of the mystery of the Lord's redemption!" Secondly, the lowly should not be despised, but honored, for God loved them so much that—even though they had all sinned and perished in Adam—He sent His Son in the likeness of sinful flesh to save them. Therefore He says: "For the Son of Man, the Savior of humanity, came down from heaven to save what was lost—that is, the human race—not just the great, but also the lowly." It is as if He were saying: "You must not despise or ruin through harassment those whom I came to save, because I deemed it worthy to become human for the sake of humanity." Hence the Apostle says: "Do not grieve or ruin your brother, for whom Christ died." The lowly are not to be despised, then, for they are so precious to the Son of God, who came to die for them. A servant should not despise those whom the Lord loved so much, but rather, following His example, take every care that they might be saved, for it was to save them that the Lord came. According to Chrysostom, this reason, or thought, is greater than the former. It is a grave thing to despise one whom God honors with an angel as guardian; but it is graver still to despise one for whose salvation the Son of God willed to come into the world.
Living in the Presence of Angels
Recognizing the constant presence of our guardian angels should inspire reverence, devotion, and caution in our daily lives.
Regarding the ministry of the angels mentioned above, Bernard says: "A faithful groomsman, who is aware of their mutual love, yet is not envious; he seeks not his own, but the glory of the Lord." He runs back and forth between the Beloved and the beloved, offering prayers and bringing back gifts; he stirs up the one and calms the other. Sometimes, though rarely, he presents them together to Him, either by catching up the one or bringing along the other. For he is a member of the household and a familiar in the palace; he fears no rejection, and he sees the face of the Father daily. Hence Anselm also says: "Thousands of thousands go back and forth between heaven and earth in swift motion to fulfill the Father's ministries, like busy bees between hives and flowers, gently arranging all things; a people equipped, knowing no stain or delay in obedience." So says Anselm. You see how faithfully our angels serve us. And how solicitous they are for us, for which reason we owe them great reverence and should praise them daily and offer them our thanks; and we should think or speak nothing illicit or shameful in the presence of those who are with us, nor do anything of the sort. Bernard reminds us of this, saying: "He has given his angels charge over you, to keep you in all your ways." How much reverence this word ought to bring you, what devotion it should inspire, and what confidence it should bestow: reverence, for His presence; devotion, for His goodwill; and confidence, for His protection. Walk with caution. Angels are with you, just as they have been commanded to be in all your ways. Wherever you stay, and in every corner, show reverence to your Angel; don't dare to do in his presence what you wouldn't dare to do if another person were watching. What will you give back to the Lord for all that He has given you? To Him alone belongs honor and glory. Why to Him alone? Because He Himself commanded it, and every good gift comes only from Him; yet, even though He commanded it, we must not be ungrateful to those who obey Him with such charity and help us in such great need. Let us therefore be devout and grateful to such guardians; let us call upon them as much as we can and as much as we ought: so says Bernard. And therefore, with all attention as well as devotion, perform the divine office distinctly and eagerly; and in all things—namely, in thinking and speaking words, in seeing and hearing, in standing and sitting, in praying and receiving forgiveness—and also in every other detail regarding the interior and exterior person in this duty, conduct yourself so reverently and humbly as if you were seeing God, the blessed Virgin, and all the angels and saints before you with your bodily eyes, remembering that the holy angels are without doubt present, in whose sight you sing to God, who is present there and everywhere. Hence, Basil teaches how a person can gather their intention in prayer, saying: "How will anyone not obtain that their mind does not wander in prayer, if they are certain they are standing before the eyes of the Lord?" Let a person therefore consider themselves to be standing or lying prostrate before God, speaking with Him, and they will be helped against a wandering mind. Hence Jeremiah: "Remember that I stood in your sight, that I might speak good for them"; indeed, one fears to remember standing before the sight of God: so says Basil.
The Heavenly Ranks of Virtue
The various ways of serving God in this life correspond to the different orders of the heavenly host.
And because human beings are to be joined with the blessed spirits, everyone who is in the Church—and especially in religious life—should serve faithfully, humbly, and with devotion. Those who, for the sake of God, help the infirm, the stranger, the poor, and each other with brotherly love, stand in the first rank, made equal to the angelic spirits. Those who focus more intimately on God through prayer and devotion, and who offer their teaching, counsel, and help to their neighbors, are brought into the second rank, with the Archangels. And those who exercise themselves in patience, obedience, voluntary poverty, and humility, and who perform all virtues with strength, will ascend to the third rank with the Virtues. But those who resist vices and desires, and who despise the devil along with all his suggestions, will obtain the triumph of glory in the fourth rank with the Powers. Those in the Church who govern well and minister to the care of souls and the positions of authority entrusted to them, watching day and night for the gain of souls, and thus doubling the talents entrusted to them with the greatest effort—they will possess the glory of the kingdom in the fifth rank with the Principalities as a reward for their labor. But those who bow themselves before the divine majesty with all humble subjection, who revere and love every person for the sake of God’s glory, and who even revere themselves—because they were made in the image of God—and who also conform themselves to God as much as they can, subjecting their flesh to the spirit, mortifying their impulses, mastering their own minds, and turning toward heavenly things; they will rejoice in the sixth rank with the Dominations. Those who serve with diligent meditation and contemplation, and who, by embracing purity of heart and tranquility of mind, offer themselves as a most quiet dwelling place for God—who are rightly called the paradise of God, according to the saying: 'My delight is to be with the children of men,' and of whom He also says: 'I will walk among them, and I will dwell among them'—will be joined with the Thrones in the seventh rank.1 Those, however, who excel others in knowledge and understanding, who behold God face to face with an enlightened mind in singular bliss, and who pour back into Him—through teaching and the illumination of others—what they draw from the very fountain of all wisdom, will be placed in the eighth degree of ascent with the Cherubic spirits. And those who love God with their whole heart and mind, and immerse themselves entirely in the eternal fire that is God, and having become most like Him, no longer love out of their own, but out of divine love—just as they are loved by Him—they love all things in God, and love enemies as much as friends for the sake of God alone. Nothing can separate or hinder them from this love, because the more their enemies rise up against them, the more strongly they grow in this unifying love. They seek no consolation or temporal advantage, except for what pertains to the praise and glory of God. Kindled and intoxicated by such fervent love, they don't fear to pass to God through a thousand deaths, following the example of the Apostles and Saints. Having scorned all pain and tribulation because of the fervor of their love in this mortal flesh and in the present life, they endure every hardship joyfully, burning happily in themselves and setting others on fire. They are such that, if they could, they would inflame all people with this deifying love and make them perfect, so that they might burn along with them. They even mourn the vices and sins of others as if they were their own. They don't seek what is their own, but with a heart always gaping, they love and seek the desirable face of God the Father above all things; these will deservedly be counted in the ninth degree with the Seraphim. Between them and God, no spirits stand who contemplate Him more closely, and who seem to approach Him more immediately.
A Prayer for Guidance
A concluding prayer asking for grace to avoid scandal and to honor the dignity of others.
PRAYER: Lord Jesus Christ, good Master and guide, graciously govern and rule all my inner and outer life, so that scandal may never arise from me toward others, or from others toward me; but may Your grace utterly cut away and exclude every occasion of scandal from me. Grant me also that I may not presume to despise any of the little ones or the lowly, but rather that I may strive to honor everyone whom You have deigned to honor so much that You have appointed blessed angels for their ministry and protection, and You Yourself were willing to come from heaven into the world and die to save them. Amen.
Read the original Latin
Postquam ergo Dominus revocavit Apostolos ab elatione et altercatione, ex susceptione honoris, quem humiliantes seipsos recipiunt ; et consequenter revocat eos ex pcena, quam quicumque ex zelo contenderint, aut minoribus scandalum posuerint, incurrunt. Etenim,secundum Chrysostomum, sicut qui hos honorant, propter Deum, mercedem habebunt ; ita utique, qui dehonorant, id est scandalizant, ultimam vindictam sustinebunt. Scandalizat autem, qui suo dicto vel facto, minus recto, occasionem cuiquam dat ruinaj in peccalum ; ac verbo vel exemplo propellit ad malum. Et primo, monet vitare scandalum activum, sive alienum, et postea passivum, sive proprium. Est ergo sensus : Vos, Apostoli, nohte altercare de primatu honoris, quia ex hoc pusillos et parvulos non eetate, sed fide, ac nuper conversos, et in Christo natos, scandalizabitis et perdetis ; unde dicuntur pusilh', qui a superba altitudine se humiliantes,patientiaethumilitate, sponte sua, pusilli fiunt et parvuli: qui adhuc sunt in flde infirmi, et ideo de levi, ad iUicita, per mala exempla possunt provocari. Tales autem scandalizandi non sunt; minores enim cito scandalizantur , majores vero non faciliter scandala, id est offendicula recipiunt. Recte ergo qui scandalizari potest, pusillus dicitur, et parvulus est ; quia nuUus scandalizatur, aut ex dicto vel facto alterius in peccatum ruit, nisi in quantum pusillus et parvse virtutis fuerit. Nam magnus et perfectae virtutis, id est robustus in Ude et caritate, quidquid viderit, vel audierit, aut passus fuerit, non declinat de facili a fide et veritate ; nec ex dicto vel faclo malo alterius in peccatum ruit, quia, ut in Proverbiis dicitur : Non contristabit justum quidquid ei acciderit.
Dicit ergo ; Qui autem scandalizaverit unum de pusillis istis, qui in me cvedunt, expedit ei ut suspendatur mola asinaria in collo ejus, et demergatur in profundum maris. Mola asinaria dicitur, quam trahunt et voivunt asini vel equi cum rota in molendinis, et per hanc intelhgitur quicumque gravis et ponderosus lapis, Quasi diceret : Multo utilius et mehus est innoxium, et poenitentem etiam noxium, gravissima poena vitam finire temporalem, quam scandalizando et perdendo fratrem mortem mereri aeternam ; et eligibilius est hic temporahter affligi , quam seternaliter cruciari. Ubi Hieronymusm Secundum ritum provinciae ioquitur, quia majorum criminum ista apud veteres Judaeos poena fuit, ut in profundum, ligato saxo, demergerentur; expedit autem ei,quoniam multo melius est pro culpa brevem recipere poenam, quam aeternis servari cruciatibus ; non enim judicat Deus bis idipsum : » haec Hieronymus. Hoc etiam de onere peccati potest accipi, quia expedit ei, scilicet peccatori, ut suspendatur mola asinaria in collo ejus, et demergatur in profundum maris. Mola asinaria est onus poenitentiae, mare est amaritudo contritionis. Peccatori ergo magis expedit cum mola asinaria, id est gravi poenitentia demergi in profundum maris, id est amarae et cordialis compunctionis, quam reservari aeternae damnationi. Hoc ergo, quicumque diligenter vo~ luerit advertere , numquam videbiDE PIISllLIS NON SGANnALIZANDIS, tiir ei quodcumque onus poenitentiae grave , sed potius valde ieve.
Et subjungit Dominus : Vsemundo, id est mundanis hominibus, a scandalis; id est propter scandala quae faciunt aliis. Quia si tam grave est scandalizare pusillos, quod ei qui scandalizat ununi pusillum, magis expedit mola asinaria in profundum maris demergi, quod uon est parvum vae ; longe majus vx, sciliceta3ternum,imminet ip? ,imundo, id est mundi amatoribus et peccatoribus, a scandalis , id est pro scandalis quse non cavent, nec proximos scandalizare timent, ac tanta et tam magna inferunt scandala, nedum parvis, sed et magnis ! Praelatorum autem et religiosorum scandalum periculosius est et gravius, quia eorum factum magis trahitur inexemplum. Sed quia posset ab eo quaeri : Si ita malum est alios scandalizare, quare permittis scandala evenire ? Respondit : Necesse est enim, id est expediens et utile est ad aliorum probationem , ut veniant scandala, id estbonae et Deo placentis conversationis impedimenta. Et ideo dicit Apostolus : Oportet hsereses esse, ut qui probati sunt manifesti fiant in vobis. Unde Hieronymus : « Sicut necessc est ignem calere, nivem vero frigere; ita etiam necesse est ut iniquitas mundi erroribus pleni scandala pariat, perfectorum vero caritas pielatis operibus luceat : » haec Hieronymus.
Non est necessitas absoluta, sed tantum ex suppositione, scilicet suppositatanta, ut appareat mundi iniquitate. NuIIa etenim necessitas cogit humana corda esse iniqua, quae tamen quia iniqua sunt, necessario movent scandala. Unde, secuftdum Chrysostomum, non destruitlibertatem arbitrii, neque necessitati aliquarum rerum supponit; sed quod omnino futurum erat, propter hoc praedixit. Scandaia quidem suntprohibitionesrectae vitae, et necesse est ut veniant, id est omnino venient. Sed quia iterum posset argui : Si necesse est ut veniant scandala, ergo qui faciunt scandala non sunt puniendi, respondet, dicens : Verumtamen vae, scilicet aeternae damnationis, homini illi per quem causaliter, et cujus vitio, scandalum venit, si tamen sine peccato evitare potest; qui, quod necesse est, ut in mundo fiat, vitio suo facit, ut per se fiat. Si enim, ut ait Chrysostomus, necessitas esset, non dixisset vae homini, unde eos miseros dicit, qui ex electione perniciosi sunt. Ubi ait Theophilus : « Quaerunt aliqui : Si necesse est ut veniant scandala, cur Dominus arguit scandalorum auctores? Quidquid et enim parit necessitas, veniale est.
Sed attende quod necessitas ista ex libero arbitrio sortitur originem ; videns enim Dominus qualiter homines innituntur malo, nec proponunt aliquid boni, dixit quod quantum est, ex consequentia eorum quae videntur, necesse est contingere scandala. Sicut si medicus vidcns quemquam male diaeta utentem,dicat: necesse esthunc aegrotare. Et ideo inducenti scandala vse dicit, et poenam ei comminatur. » Ubi et Hieronymus : « Cum necesse sit,in isto mundo fieri scandala, unusquisque suo vitio scandalis patet ; simulque per generalem sententiam percutitur Judas, qui proditioni animum praeparaverat : » haec Hierony^ mus. Et si aliquando utiliter scandalum quis faciat, non tamen judicabitur a Deo secundum utilitatem quae inde provenit ; sed secundum exitum quem scandalizans intendit. Bona fuit crucifixio Christi, non tamen bene fecerunt qui eum crucifixerunt. Semper judicat Deus opus ex nequitia peccantium, non ex eventu commodorum inde provenientium, quae ipse solus facit et utiliter disponit. Ut auteni dicit Chrysostomus : « Per scandalizantis poenam , bravium salvantis addisce.
Nisi enim unius animae salus sibi nimium curae esset, non comminaretur scandalizantibus tantam poenam. » Et merito, vae homini illi, per quem scandalum venit, quia viam ad vae aliis praestruit. Sicut enim, qui intoxicaret fontem, causa esset mortis omnium potantium et morientium de eo ; sic est et de scandalo. De hujusmodi sic dicit Gregorius : « Quantumcumque exemplum malae conversationis, etiamsi illi non sequantur, quis praebuerit, se pro tantis rationem secundj: partis caput vi noverit redditurum. « Unde et Chrysostomus : « Si vir aut mulier se ornaverit, et vultus spectantium ad se provocaverit, etsi nullum inde proveniat damnum, judirium tamen patietur in aeternum ; quia venenum obtulit, etsi non fuit qui biberet, pulchritudo enim venenum animabus infundit. « Magnum ergo peccatum est scandalum, et ideo summopere est cavendum. Unde Augustinus: « Magis peccant, qui animas ^ad peccandum inflammant, et Deo subtrahunt, quam qui carnem Christi crucifixerunt. » Unde et Isidorus : « Deteriores sunt qui sive doctrinis, sive exemplis, vitam moresque bonorum corrumpunt, his qui substantias aliorum praediaque diripiunt : » hsec Isidorus.
3 — Deiude, quia egit de scandalo activo quod facimus, prohibens ne scandalizemus credentes; nunc agit de scandalo passivo quod patimur, monens ut caveamus scandalizantes, quia ssepe nihil vel parum distat in vitio scandalizare et fallere, vel scandalizari et falli. Gavendum est igitur, ne quis scandalizetur ab alio. vel a seipso. Aliu? autem potest praebere matcriam scandali tripliciter ; aut per adjutorium, quod signatur per manum ; aut per servitium, quod per pedem; aut per consilium, quod per oculum. Secundum vero quod aliquis praebet sibi materiam scandali, potest esse : vel per actionem propriam, quee pcr manum ; vel per effectum, qui per pedem; vel per cognitionem, quae per oculum designatur. Ad fugiendum ergo peccatum scandah*, inducit Dominus metaphoram membrorum, et arguit: in tantum grave est peccatum scandalizantium, quod si nobis sunt conjuncti ut praeoptata et carissima membra corpori, sicque sint nobis necessarii ut manus et pes vel ut oculus, quod ipsi qui sic scandalizant atque ofTendiculum vitae ponunt, omnino nobis relinquendi et fugiendi sunt. Dicit ergo : Si autem manus tua, id est adjutor tuus quantumcumque tibi utilis, qui tibi operose ut manus ministrat, ac pro te operatur et adjutorium impendit, et qui te sicut dextera tua defendii -^yel pes tuus, id est discursortuus,qui in usus tuos discurrit, et te in labore vel in sollicitudine supportat, et ut pes infirma tua portat,sc(m(^a/ua^^e,id est laedit te in causa animae, abscide eum, quoad afTectum , scilicet affectum ipsum rumpendo, et projice ahs te, quoad efTectum, scilicet societatem ejus devitando ; et inteUigitur, si castigare nonpotes.
Et subdit rationem, dicens : Bonum, id est melius, tibiest ad vitam ingredi debilem, id est sine pernicioso adjutore vel socio, velclaudum, id est sine pernicioso sustentatore vel amico, et adjutorio ac supportatione istorum privatum ; quam duas manus vel duos pedes hahentem, id est duo adjutoria, vel duas supportationes, scilicet tuiipsius et amici scdinddiWidinii^^. mittiinignemseternum. Et si oculus tuus, id est consultor vel provisor et gubernator ad percipiendum acutus, qui te ut oculus ducit, vel dilectus sicut oculus, scandalizat te, id est in errorem vult duceve, erue eum et projice ahs te, separando a societate. Bonum, id est utile, tihi est cum uno oculo, scilicet simplici veritate, ut non nisi tuam ipsius providentiam, ac consilium et guberuationem habeas, in vitam intrare: quam duos oculos habentem, id est duplicem provisionem,veI duplex consilium, scilicet tuiipsius et mali amici, mitti in gehennam ignis. Secundum Augustinum, per oculum intelligimus dilectum amicum consiliarium, quia oculus iter demonstrat ; quod vero dexter est, intelligitur consiliarius in rebus divinis ; sinister autem oculus est consiliarius in terrenis. Ut sit iste sensus : Quidquid illud est quod ita diligis, ut pro dextero oculo habeas, si scandalizat te, id est, si impedimento est tibi ad veram beatitudinem, erue etiam et projice abs te ; quia occasiones peccandi sunt fugiendae. De sinistro autem oculo scandalizante superfluum erit dicere, quando quidem nec dextro parcendumest. Dextera autem manus accipitur dilectus adjutor in divinis operibus, quae huic vitae et corpori sunt necessaria.
Similiter suo modo est de pede dextro. Di. — Et subdit Dominus dc ipso igne prpedicto : TJbi vermis, id est remorsus et cauterium conscicntiae eorum^ non moritur nec quiescit, moerore rodens et mordens animam, quod non sit operata honum ; unusquisque enim suiipsius accusator fiet, rememorans qua3 in vita gessit. Ubi ait Ambrosius : « Quae poena gravior, quam interius vulnus conscientiae? Nonne hoc magis fugiendum est, quam mors, quam dispendium, quam exsilium ? » Et ignis gehennae exterius corpus urens, non exstinguitur, nec deficit: estenimignis afflictivus, sed non consumptivus ; et ideo materia ejus semper durabit, nec habet contrarium a quo corrumpi possit. Unde ait Beda : « Sicut autem vermis est dolor interius accusans, sic ignis poena extrinsecus saeviens. Et est sensus praemissorum in sumnaa ; Societas amicorum, vel necessariorum, quantumcumque videatur utilis esse.
tamen praescindenda est, et removenda, si sit occasio ruinae animae tuae. Meh'us est enim sine hujusmodi amicis vel necessariis esse in paradiso, quam habere tales, et postmodum esse in inferno. Etenim nihil est, quod contra salutem animae debeamus diligere. Unde Cassiodorus: « Justitia non patrem, non matrem novit, personam non accipit, solum Deum considerat et attendit. » Rumpe ergo omnem affectum carnalem, et separa eum a te, si major et potentior es ; si minor es, separare ab eo, et in quantum potes, devita societatem ejus quem castigare nequis ; nihil enim tam nocivum ut perniciosa societas. Etideo inemendabiles quantumhbHt amici nobis vitandisunt; ne si cum perdilis in hac vita partem habere volumus, simul in futura cum illis pereamus. Unde llieronymus : « Melius est ut propinquitate etemolumentis carualibus careas, quam, dura vis tijos lucrificare cognatos et necessarios, causas habeas ruinarum. Itaque non frater, non uxor, non fiiii, non iimici, non omnis afTectus qui nos exciuderepotest a regno coelorum, amori Domini praeponatur.
Novit unusquisque credentium quid sibi noceat, vel in quo sollicitetup animus ac saepe tentetur ; meliusest vitam solitariam ducere, quam ob vitae pracsentis necessaria a^ternam vitam perdere; melius estsolum salvum fieri, quam perire cum pluribus : » tiffic Hieronymus. Et nota, secundum Augustinumy quod etiam hoc ipso separantur, a quibus separantur, quando eis mala suadentibus, hoc est scandalizantibus, non consentitur. Sed quaeritur, quid dimittendum est pro scandalo? Et dicendum, quod illud de quo quaeritur : aut est malum in se, sive mortale, sive veniale, et de tali non est dubium quin dimitti debet; aut est indifferens, et hoc similiter debet dimitti ; aut est bonum, et tunc aut est bo~ num praecepti, et hoc homo non debet dimittere, quia pro vitando peccato alterius, nullus debet peccare, aut bonum supererogationis, et hoc quamvis posset dimittere pro scandalo alterius, non tamentotaliter, sed aliquando ad tempus debet intermittere, quia est de vitae perfectione et veritate, etsi non de necessitate ; ideo veritas vitae,justitiae et doctrinae, non simpliciter est propter scandala dimittenda ; unde est versus : Justitise, vitse, doctrinse scandala ce[dunt. De hoc vide plura jam dicta, in capitulo praecedenti. 5 HuMiLiTATis excellenti;e. -;- Et notandum, quod multas humilitatis excellentias legimus in hoc locq. Habet enim humilitas excellentiam : primo, in Sanctomm collegio, quia est exemplar populi sancti, unde : Advocans Jesus yarvulum^statuit eum in medio eorum ; secuudo, in officio, quia est ostiaria paradisi, unde : Et dixit : Nisi conve/si fueritis, et cfficiamini sicut parvuli, non intrabitis in regnum coilorum; tertio, in praemio, quia est de majoribus regni, unde : Quicumque ergo humiliarerit se sicut parvulus iste^ hic major est in rcgno coBlirum; quarto, in piimatu seu fastigio, quia est vicaria Christi, unde : Et qui susceperit unum parvulum talem in nomine meo, me suscipit ; quinto, in judicio, quia est praecipua ultrix opprobrii, unde : Qui autem scandalizaverit unum de pusillis istis, expedit ei^ etc.
; sexto, in hoc exsilio, quia ejus ministri comites et adjutores sunt Angeli beati, unde sequitur : Videte ne contemnatis unum ex his pusillis. . . quia Angeli eorum in coilis semper vident faciem Patris mei.
Postquaniergo docuit vitare scandalum ; consequenter docet vitare contemptum, qui est quasi radix ipsius scandali. Quamvis enim pro vitando scandalo Dominus omnes carnales affectus praeceperit respuere,nontamen usquequaque ut despiciamus illos, de quorum salute possumus spem habere, de qua solliciti debemus esse; unde dat specialem causam non contemnendi pusillos et parvulos, sed honorandi, et salutem eorum quaerendi ; quia ipsi sunt Deo multum cari, quod ostendit ex duobus. Dicit ergo; Videte ne contemnatis unum ex his pusillis. Ac si dicat, secundum Hieronymum : Quantum in vobis est, nohte contemnere; sed post vestram salutem etiam illorum quaerite sanitatem. Si autem perseverantes in peccatis illos videritis, melius est vos salvos fieri, quam perire cum multis. Etprimo ostendit hoc ex honorabili Angelorum custodia, dicens : Dico enim vobis^ quia Angeli eorum, id est eis assignati in coehs, semper vident faciem Patris mei, qui in cobUs est, id est visione manifestationis Dei perfruuntur. Facies enimDei, secundum Augustinum, manifestatio ejus inteiligenda est, et ideo possunt renuntiare injurias illatas eis quos custodiunt. Et est ratio a majori : quia parvuli non contemnuntur a majoribus, scilicet Deo Patre ccelesti et Angelis beatis; ergo nec a minoribus, scilicet hominibus miseris, debent contemni.
Ac si dicat : Vos illos non debetis contemnere, sed honorare, quos Deus Pater coelestis sic honorat et dignificat, quod ad ipsorum ministerium et custodiam Angelos beatos deputet ; non est enim spernendumab homine, quod apud Deuni tantae est curae ; si ergo contemnitis, Angeli nuntiabunt et Pater meus ulcisceturde vobis. Unde Hieronymus : « Magna dignitas animarum, ut unaquaeque habeat ab ortu nativitatis in custodiam sui Angelum delegatum ! » Sic itaque Angeli existentes circa ministerium nostrum, quia ibi sunt ubi operantur, vident Deum in coelo facie ad faciem ; quamvis enim mittantur, attamen vident Patrem, quia semper Deo inhaerent per apertam visionem, et quia ubique Deus praesens est, ideo et in terra eum cernunt. Missi ergo ante Dominum sunt, quia quocumque veniunt, intra ipsum, qui ubique est, currunt; et cum ad nos veniunt, sic exterius implent ministerium, ut tamen numquam interius desint per contemplationem ; licet enim mittantur in ministerium pro salute hominum, tamen non recedunt a contemplatione divina, sed adstant Deo per contemplationem jugem et continuam. Et bene dixit ; Qui est in cxlis, quia licet Deus sit ubique per essentiam, praesentiam et potentiam,tamen specialiter dicitur esse in coelis, ubi adest Beatis per apertam visionem. Non ergo debent contemni, sed honorari, quos Deus sic honoraf, quia contemptus istorum ascendit ad contemptumDei, cujus imaginemhabent. In eis quoque contemptis, contemnuntur Angeli eorum ministri et custodes. — Deinde subjungitur alia ratio, sumpta ex redemptione Christi.
Unde Chrysostomus ; « Ne dicas ille faberest, ille sartor, ille agricola; ab Angelis qui eis missi sunt venerabiles sunt, sed quanto magis ex raitione redemptionis Dominicae! » Secundo, ergo pusilli non sunt contemuendi, sed honorandi, quos sic Deus dilexit, quod pro eis, qui in Adam ommes peccaverant et perierant salvandis, misit Filium suum in similitudinem carnis peccati. Unde ait : Venit enim^ et de coelo descendit Filius hominis, Salvatorhominum, salvare quod perierat, scilicet genus humanum, non tantum magnos, sed etiam pusiilos. Ac si dicat : Vos non debetis contemnere et perturbando perdere^ quos ego veni salvare, quia ego pro hominibus homo fieri dignatus sum. Unde dicit Apostolus : Noli contristare et perdere fratrem tuum, pro quo Christus mortuus est. Nun sunt crgo contemnendi pusilli, qui tanli sunt apud Filium Dei, qui pro eis venit mori ; nec debet servus contemnere, quos Dominus tantum dilexit,sed exempio ejus omnemcuram, ut salventur, adhibere, pro quibus salvaudis Dominus venit. Et haec ratio seu cogitatio, secundum Chrysostomum, major est priore. Grave est contemnere quem Deus honorat Angelo custode ; sed gravius, propter cujus salutem Dei Filius voluit in mundum venire.
De praedicto Angelorum ministerio sic dicit Bernardus : w Fidelis paranymphus, qui mutui amoris conscius, sed non invidus, non suam quaerit, sed Domini gloriam. Discurrit medius inter dilectum et dilectam vota offerens, referens dona; excitat istam, placat illum. Interdum quoque, licet raro, repraesentat eos paritersibi; sive hanc rapiens, sive illum adducens. Siquidem domesticus est et uotus in palatio, nec veretur repulsum, et quotidie videt faciem Patris. » Unde et Anselmus : « Millia millium ad complenda Patris minisieria alacri discursu jugiter meant inter ccelum et terram, quasi apes negotiosae inter alvearia et flores, suaviter disponentes omnia ; populus accinctus, nesciens labem, vel inobedientiae moram : » haec Anselmus. Vides quam fideliter Angeli nostri nobis serviunt. et quam solliciti circa nos sunt, unde illis magnam reverentiam debemus, et quotidie eos laudare,ac eis g^ratiarum actioncs referre ; nihilque illicitum, vel turpe in eorum praesentia, qui nobiscum sunt, cogitare, vel loqui, aut omnia operari. Ad haec nos monet Bernardus^ dicens : « Angelis suis mandavit de te, ut cuslodiant te in omnibus viis tuis.
Quantam tibi debet hoc verbum reverentiam inferre, afferre devotionem, conferre fiduciam : reverentiam,pro praesentia; devotionem, pr« benevoientia ; fiduciam, pro custodia. Caute i;? itur ambula, tibi adsunt Angeli, sicut eis mandatum est, in omnibus viis tuis. In quovis diversorio, ct in quovis angulo, Angclo tuo revercntiam habeto ; ne andeas, illo praesente, quod vidente ino, non auderes. Quid retribues Domino, pro omnibus quae retribuit tibi ? Siquidem ei soli honor et gloria. Quare ei soli? Quiaipse mandavit, et omne datum optimum non nisi ab illo est ; verumtamen, etsi ille mandavit, ipsi quoque, qui ei ex tanta caritate obediunt et nobis subveniunt in tanta nccessitate, ingratos cssc non licet.
Simus ergo devoti, simus grati tantis custodibus ; reclamemus eos quantum possumus, et quantum debemus : >> haec Bernardus. Et idco, cum omni attcntionc necnon et devotione, distinctc et alacriter officium divinum exsolvas ; et in omnibus, scilicet : cogitando et verba proferendo, videndo et audicndo, stando et scdendo, supplicando et veniamsumendo ; nec non in aliis singulis ad interiorem et exteriorem hominem in hoc officio spectantibus, sic reverenter ct humiliter te habeas, quasi Deum ac beatam Virginem et omnes Angclos et Sanctos corporalibus oculis coram te videas, rccogitans quod sine dubio praesentes sunt Angeli sancti, in quorum conspectu psallis Deo ibi et ubique praesenti. Unde qualiter homo in oratione possit intentionem suam rccolligere, docct Basilius, dicens : « Quomodo non obtinebit quis, ut in oratione sensus ejus non vagetur, si certus sit assistcre ante oculos Domini? Recogitct crgo homo se stare, scu pronum jaccre ante conspectum Dei,ct sccum loqui, et juvabitur a vagatione mentis. Unde Jeremias : Recordare quod steterim in conspectu tuo^ ut loquerer pro eis bonum^ imo recordari timet stare ante conspectum Dei : » haec Basilius.
Et, quia homines beatis spiritibus sociandi sunt,idcirco hicnotaquodquicumque in Ecclesia est, et maxime in rcligione, fideliter, humiliter et devote ministret. Et qui propter Deum infirmis et peregrinis seu pauperibus et sibi invicem caritate fraterna subveniunt, in primo gradu consistent, Angelicis s[)iritibus coaequati. — Qiii vero oratione etdevotione familiarius Deo intendunt, et proximis suam doctrinam, consilium, auxiliumque impendunt, in secundo gradu, Archangelicis spiritibus inferentur. — Etqui se exercent in patientia, obedientia, et voluntaria paupertate, et humilitate, omnesque virtutes fortiter peragunt, tertium gradum cum Virtutibus consceedent. — Qui autem vitiis et concupiscentiis reluctantes, diaholum cum cunctis suggestionibus snis contemnunt,inquarlo gradu cum Potestatibus triumphum gloriae obtinebuni. — Qui vero inEcclesia, animarum curas et praelaturas sibi commissas bene regunt et ministrant, animarum lucris, die noctuque invigilantes, et sic talenta sibi credita summo conamine duplicantes ; hi cum Principatibus in quinto gradu gloriam regni pro labore suo possidebunt. — Qui autem divinae majestati reverenter cum omni humili subjectione se inclinant, et pro ejus gloria omnem hominem reverentur et diiigunt, et quidem semetipsos, quia ad imaginem Dei facti sunt, se etiam Deo quantum possuntconformant, carnem suam spiritui subjicientes, atque incentivum mortificantes, animo suo dominantes, et ad ccelestia transferentes; hi cum Dominationibus in sexto gradu exsultabunt. — Qui vero sedula3 meditationi et contemplationi inserviunt, ac cordis munditiam, et mentis tranquillitatem amplectendo, qiiietissimnm in se Deo exhibent habitaculum; qui merito paradisus Dei appeliari dicuntur, juxta illud : Delidxmex sunt esse cum filiis hominum^ dc quibus etiam dicit : Ambulabo in eis, et habitabo cum eis, in septimo gradu Thronis sociabuntur.
— Qui autem scientia el cognitione ceteris eminent, qui singulari bcatitudine Deum facic ad faciem, mente illustrata , conspiciunt, et ea quae ex ipso fonte omnis sapientiae hauriunt, per doctrinam et illuminationem aliorum in ipsum refundunt, in octavo ascensionis gradu, cum Cherubicis spiritibus, locabuntur. — Et q ui Deum toto corde et mente diligunt, et igni aeterno, qui Deus est se totos immergunt, eique simillimi facti, jam non suo, sed divino amore, sicut dilecti ab ipso sunt, diligunt omnia in Deo, ettam inimicos quamamicos dilig^unt propter solum Deum, quos quidem ab amore nihil potest disjun^ere, seu impedire, quia quo ma;^is inimici in eos insurgunt, eo validius in amore unitivo convalescunt , nihil etiam consolationis et commodi temporalis requirunt, nisi quod ad laudem et gloriam Dei spectat, amore etiam tam ferventi accensi et inebriati, ad Deum per mille mortes transire , exemplo Apostolorum et Sanctorum non formidant; omnibus enim poenis et tribulationibus spretis , propter fervorem dilectionisin carne mortali, et in vita praesenti, omnem tolerant gaudenter molestiam, feliciter quidem in semetipsis ardentes et alios accendentes. ita ut, si possent, omnes homines in deifico amore inflammarent, et perfectos facerent, ut cum ipsis arderent; qui etiam aliorum vitia et peccata, tamquam propria, lugent ; nec quae sua sunt quserunt, sed solius Dei Patris faciem desiderabilem, hianti semper animo, superomnia diligunt et exquirunt; isti merito in nonogradu cumSeraphim coniputabuntur. Inter quos et Deum, nulli intersunt spiritus, qui ipsum vicinius contemplentur, et ipsi immediatius appropinquare videantur. ORATIO Domine Jesu Christe, Magister et rector bone, omnia interiora et exteriora mea guberna propitius et rege, ne umquam aliis de me, vel niihi de aiiis scandalum proveniat ; sed omnem occasionem scandali tua gratia a me abDE 43 scindat penitus et excludat. Da etiam mihi, ut nullum de pusillisseu parvulis prcesumam contcmnere ; sed potius omnrs studeam honorare, quostu sic honorare, dignatus es, quod ad eorum ministerium et custodiam Angeios beatosdeputasti, ettu ipse, pro eis salvandis, de coelo in mundum \enire et mori voluisti. Amen.
Scripture echoes
- ↩1Cor.11.19 — For there must be factions among you, in order that the genuine among you may be made evident.
Notes
- 1 ↩The Latin text contains a garbled reference to Proverbs 8:31 ('Deliciae meae esse cum filiis hominum') and Leviticus 26:12 ('Ambulabo in eis, et habitabo in eis').
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