De tribus parabolis, scilicet ; ovis, et drackmx
The Divine Heart for the Lost
Christ introduces three parables to explain His mercy toward sinners and the value of the little ones in the eyes of the Father.
Next, so that no one might be scandalized or look down on the little ones, and to show how much these little ones matter to the Father, he set forth three parables in order. But according to Luke, there was a twofold occasion or cause for these three parables: the approach of the tax collectors and sinners, and the grumbling of the Scribes and Pharisees. They were, however, approaching him—approaching Jesus. The tax collectors and sinners who needed salvation were coming to hear him, because he rebuked their sins reasonably, and he didn't admonish them with harshness but kindly, promising them the hope of forgiveness. Everyone ought to come and draw near to Christ willingly, because they'll be able to find all remedies in him. Regarding this, Ambrose says: "Let every soul come to Christ, because Christ is everything to us. If you desire to heal a wound, he is the physician; if you burn with fevers, he is the fountain; if you are weighed down by iniquity, he is justice; if you need help, he is strength; if you fear death, he is life; if you desire heaven, he is the way; if you flee from darkness, he is the light; if you seek food, he is nourishment." And the Pharisees, separated from others by their feigned holiness, and the Scribes, teachers of the people through their knowledge of the Law, grumbled, saying: "This man welcomes sinners and eats with them." It was as if they were saying, 'This man is believed to be good and holy, yet he welcomes sinners into his company and grace, and what’s more, he eats with them as if he were their friend.' If the scribes and Pharisees had known that he came into this world to save sinners, they would never have grumbled; for he welcomed them so that, by spending time with them, he might turn them from their sins, enlighten them, and save them. Christ, therefore, shows that repentant sinners must be welcomed, and he offers three parables to illustrate this. There are three things that usually move a person to show mercy: simplicity, kinship, and necessity. These three things likewise move God to show mercy. First, our simplicity. The first parable, about the wandering sheep, relates to this; for a human being is simple in the face of such a cunning enemy—the devil—which is why the Psalmist cries out, 'I have gone astray like a sheep that is lost; seek your servant, etc.' Second, the kinship he has formed with us; the second parable, about the lost coin, relates to this. In it is the image of the king and the inscription of his name; so, too, is man formed in the image of God, and he bears the inscription of Christ, because he is called a Christian from Christ. Therefore, he ought to have mercy on us, according to the Apostle's words: 'No one ever hated his own flesh, etc.' Third, our need and poverty; the third parable of the returning prodigal son relates to this, for he said: 'How many of my father's hired workers have more than enough bread, while I am here dying of hunger!' When a person recognizes their own misery and weakness, God then shows them His mercy; that's why it's said in the same place that the father, seeing him, was moved with mercy toward him.
The Shepherd and the Lost Sheep
The parable of the lost sheep illustrates Christ's diligent search for humanity and the joy in heaven over a single repentant sinner.
In response to the grumbling scribes and Pharisees, the Lord first shares the parable of the one sheep out of a hundred that went astray. Because it was too weak to walk, the Good Shepherd finds it, carries it on his shoulders, and brings it back to the rest of the flock. Upon coming home, he calls together his friends and neighbors to rejoice with him over the recovery of the sheep that was lost. The meaning of this first parable, according to Luke, is briefly this: if anyone gladly receives a lost sheep once it has been found, they shouldn't be surprised or indignant if I receive sinners into repentance who were previously lost through their own fault. Alternatively, by applying it to the 'little ones' mentioned above, the meaning of this parable is this: just as it isn't the shepherd's will that any of his sheep should perish, so it isn't the will of the heavenly Father that even one, or indeed many, of these little ones should perish. Nor should the 'great' be despised either; therefore, the little one is not to be held in contempt. If, however, one does perish, they don't perish by the will of the heavenly Father, because they don't sin by his will, approval, counsel, or command; yet they are condemned with him as the author, because all punishment comes from him. In this parable, however, seven things are touched upon in a mystical sense: first, the creation of man and the angels, where it says, 'What man among you who has a hundred sheep'; second, the fall of created man, where it says, 'And if he loses one of them'; third, the Incarnation of the Son of God to seek the lost sheep—that is, man—where it says, 'Does he not leave the ninety-nine in the desert'; fourth, the finding of man through the Passion of Christ himself, where it says, 'And when he has found it, he lays it on his shoulders, rejoicing'; fifth, his Ascension into heaven, where it says, 'And coming home'; sixth, the invitation to the angels to rejoice with him, where it says, 'He calls together his friends, saying to them, "Rejoice with me"'; and seventh, the expression of the mystical sense, where it says, 'I tell you that there will be such joy in heaven over one sinner who repents, more than over ninety-nine just persons who need no repentance.' Because the number one hundred is a perfect number, God himself, according to Gregory, had a hundred sheep when He created and possessed the nature of both angels and men; but one sheep wandered off and was lost when man, by sinning, left the pastures of life. By the one sheep, we understand man, and under that one man, we understand the entire body of all humanity from the beginning to the end of the world; for one man was created from whom all would proceed, and in the error of that one man, the whole human race went astray. The ninety-nine—that is, the nine orders of angels, for the number signifies both simple and composite—He left behind in the desert because of the humanity He assumed, or on the mountains and high places, that is, in heaven, which both the devil and man abandoned when they sinned. Heaven is indeed called a desert, that is, a place abandoned, because... ...it was abandoned by the angel who had been created in it; then because it was abandoned by man, who was to have inhabited it; likewise, because like a desert, there are in it the sweet songs of birds, that is, of the angels, and there are the roses of the martyrs, the violets of the confessors, and the lilies of the virgins. And so that the perfect sum of the sheep might be restored in heaven, He sought the lost man on earth. And finding the sheep, He laid it on His shoulders and brought it back to the flock. When the loving Shepherd had found the lost sheep, He didn't punish it, didn't beat it, and didn't drive it toward the flock by force; instead, He humbly placed it on His shoulders and, carrying it gently, counted it back among the flock. He placed the sheep on His shoulders when He took on human nature and bore our sins Himself. To redeem humanity, He assumed human nature and, with His arms stretched out on the cross, bore the sins of man—that is, the penalty for our sins. And, according to Ambrose, the shoulders of Christ are the arms of the cross: there I laid down my sins, on that cross of the noble gallows. It’s worth noting that Christ willingly placed the sheep on His shoulders. Although the pain of the Passion and death—by which He sought the human race and placed it on His shoulders—was great, He endured this toil, labor, and sorrow joyfully to recover the lost sheep. Once the sheep was found, He came home; for having restored man, He returned to the heavenly kingdom, to which He returned with the sheep when He ascended into heaven and led captivity captive. He calls together his friends and neighbors—that is, the choirs of angels who are his friends because they constantly keep his will, and his neighbors because they continually enjoy the brightness of his vision—saying to them: 'Rejoice with me, and do so together with me, for I have found my sheep that was lost.' According to Gregory, he doesn't say 'rejoice with the sheep that was found,' but 'with me'; for his joy is our life, and when we are brought back to heaven, we fulfill his celebration of joy. We fulfill his joy. Alternatively, we should rejoice with him because he didn't labor in vain, nor did he die in vain, since he found the lost sheep; yet we shouldn't rejoice with the sheep, because it wasn't found through any merits of its own. He adds, in conclusion: 'I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who don't need to repent.' He doesn't say 'one who thinks about repentance,' which is the repentance of those who procrastinate; nor does he say 'one who teaches repentance,' which is the repentance of wordy preachers; nor does he say 'one who shows repentance,' which is the repentance of hypocrites and pretenders; but he says 'one who acts in repentance,' which is the repentance of the devout. We shouldn't, therefore, rejoice only over the redemption of the human race; but at whatever hour a single sinner is converted, there is joy among the angels of God, because their number is replenished by the conversion of sinners. Hence Augustine says: 'Whoever washes away sin through repentance will be a companion of angelic happiness forever.' This is why the angels in heaven are said to rejoice over the conversion of a sinner, as if over their own companion. For, as Origen says: 'We offer the angels in heaven an occasion for joy when, while walking on earth, we have our conversation in heaven.' According to Ambrose, since the angels are rational beings, it's not without reason that they rejoice in the redemption of humanity, even though this also serves as an incentive to goodness if everyone believes their own conversion is pleasing to the choirs of angels, whose protection you ought to desire or whose offense you ought to fear; so, you too should be a cause of joy for the angels, and let them rejoice in your return. Bede says: "The Lord finds the sheep when He restores a human being, and there is greater joy in heaven over the one who is found than over the ninety-nine, because there is greater material for divine praise in the restoration of humans than in the creation of angels." Bede adds: "He created the angels in a wonderful way, but He restored humans in a more wonderful way." Although the shepherd loves the ninety-nine sheep much more than the single hundredth one, he still shows in many ways that he rejoices in the one restored, while the others remain silent. In the same way, the Savior rejoices more in the reparation of a human being—meaning He shows through more and varied arguments that He rejoices—than in the stability of the angels. It is common that, even if we don't love someone more, we still express greater joy over the one we see being freed from greater danger. Just as the shepherd rejoices with a special joy over finding one sheep—not because he loves that one alone more than all the others, but because he has a special reason for rejoicing in it that he didn't have for the others—so God has a special reason for joy in the return of a sinner that He doesn't have regarding those who remain in justice. Yet, all other things being equal, those who remain in justice are more loved by God. By the one who has a hundred sheep, we morally signify the one presiding over a monastery or the Church, who has any number of subjects, because a specific number is often used in Scripture for an indeterminate one. If he loses one through apostasy or some other occasion, doesn't he leave the others in the desert—that is, in the cloistered or ecclesiastical observance, which is called a desert because its austerity is evident and it is deserted by many—and go to the one that was lost to bring it back to the good? He rejoices in its return more than over the others who are not wandering, not because he loves it more than the others, but because he has a special reason for rejoicing in its return that he does not have regarding the others; yet those who do not wander are always, all other things being equal, to be loved more. And note, according to Dionysius the Areopagite: "The Lord determined the number of the elect in ten: nine orders of angels, because of the Trinity—for in the number nine, the number three is repeated three times—and one order of humans, because of unity, so that unity in the Trinity might be praised, honored, and adored by angels and humans alike." Dionysius also held that the number of the elect is made up of both angels and humans, because he willed to be praised by both spiritual and bodily creatures.
The Woman and the Lost Coin
The parable of the lost coin highlights the diligence of the Church in seeking out the soul bearing the image of God.
To this, he adds the parable of the one coin lost out of ten, for which the woman lights a lamp, sweeps the house, and searches diligently until she finds it; and once it's found, she rejoices with her friends and neighbors. In this context, the coin is a piece of money of a certain value, worth ten common denarii, bearing the king's image and inscription; this is what we must offer—our very selves, in whom the king's image resides. Hence, according to that same Dionysius: "Man is called a microcosm, that is, a little world." For he has flesh from the earth, blood from water, breath from air, and warmth from fire. In his spiritual substance, the image and likeness of God are expressed: the image is understood as form, and the likeness as quality. For the Godhead consists in the Trinity, whose image the soul holds, for it possesses memory, intellect, and will. In God all virtues consist, and the soul that is capable of all virtues holds his likeness—so says Dionysius. Therefore, the coin—that is, man, made in the image of God, for whose recovery divine wisdom and his bride, our mother the Church, are solicitous, and for whose finding the whole heavenly court rejoices—is not to be despised, however small he may be; for the heavenly Father does not want one of these little ones to perish. The point of this parable, according to Luke, is essentially this: if a woman searches for a lost coin with such diligence, rejoices when she finds it, and calls her friends and neighbors together to celebrate, then God ought all the more to search for a lost human being with great diligence and rejoice in their recovery; and just as no one should grumble against a woman searching for a lost coin, so no one should grumble against the Lord for seeking out sinners, whether by speaking to them or by eating with them.✦ However, in a mystical sense, six things are noted in particular: first, the creation of angels and humans, where it says, 'A woman having ten drachmas'; second, the fall of the created human, where it says, 'And if she loses one'; third, the Incarnation of the Son of God to seek the lost drachma, where it says, 'Does she not light a lamp?'; fourth, the finding of the same through the Passion of Christ, where it says, 'And she sweeps the house and searches diligently until she finds it'; fifth, the invitation of the angels to rejoice, where it says, 'And when she has found it, she calls together,' etc. Sixth, the reason for the invitation, where it says, 'Because I have found the drachma which I had lost.' According to Gregory, who is signified by the shepherd, he is also signified by the woman; for he is God himself, and he is the Wisdom of God. He is called a woman because he brings us forth with pain. The Lord created the nature of angels and humans to recognize him, and created them in his own likeness. He had ten drachmas, therefore, because there are nine orders of angels; the tenth is man. But so that the number of the elect might be completed, the tenth being, man, was created. And because the image is expressed in the drachma, the woman lost the drachma when man, who had been created in the image of God, fell. By sinning, he departed from the likeness of his Creator. Even today, this coin is still being lost—whether in the dust of riches, the mud of luxury, or down some side-path of error. The woman lights a lamp, because the Wisdom of God, appearing in the flesh, lit the light of divinity in the clay of our mortality to seek out the lost human and lead him back to happiness. This lit lamp shone with miracles, inflamed with words, and illuminated with examples; for humanity was placed in darkness and the shadow of death, and so it was necessary to light this lamp. She sweeps the house of our conscience, because as soon as His divinity shone through the flesh, our entire conscience was shaken. And she searches diligently, for what is loved deeply is searched for diligently; in this way, Christ shows His love for us, that He might lay down His soul for our redemption. This is why it is added: 'until she finds it,' because He did not stop searching until He found it. He searched for us even to the point of insults, threats, scourges, the cross, death, and even the depths of hell. It's no wonder that He finds what He searched for everywhere, even down to the depths of hell, with the burning lamp of His divinity. Once the house is swept, the coin is found, because when a person's conscience is stirred, the likeness of the Creator is restored in them; for then the usual vices are abandoned, so that the image of the Creator may shine again. And when she has found it, she calls together her friends and neighbors—that is, the heavenly Virtues, who are friends because they follow His will, and neighbors because they draw near to Him through the grace of constant vision. She invites them to rejoice with her, saying, 'Rejoice with me,' and makes them partakers of her joy: 'For I have found the coin which I had lost.' For they rejoice over sinners who have turned to Him. Although God has joy in Himself, and the Angels rejoice in Him, they still rejoice over the conversion of penitents when what He predestined is fulfilled. This joy is not new or temporal for God, but eternal; the Angels, however, to whom the effect of predestination becomes known, rejoice over our conversion in time. Christ also rejoices over the conversion of any sinner for two reasons: first, because through repentance His anger is appeased; and second, because the price of His blood is not wasted on that person. Christ’s joy over the conversion of sinners is so great that, if His Passion weren't enough, He would be ready to suffer and die all over again. Hence, blessed Dionysius writes in a certain letter that when an unbeliever had turned a faithful man away from the faith, a certain Carpus, a man of great holiness, was so deeply troubled by this that he begged God to let both of them be consumed by fire. Around the middle of the night, Christ appeared to him in the air with a multitude of angels; but on the ground, a furnace appeared, burning with serpents, toward which those two men were being dragged. As Carpus burned with the desire for them to be cast into the furnace and grew impatient at the delay, Christ, moved with pity, descended from His throne to the earth, rescued those men with outstretched hands, and with a raised hand said to Carpus: “Strike Me again, for I am ready to suffer and die once more for the salvation of men.” And the Lord added in conclusion: “I tell you, there will be joy before the angels of God, who are the neighbors and friends of Christ, over one sinner who repents; for when a soul, caught and bound in the snares of vice, corrects itself and thus leaves behind its former sins, it makes both those in heaven and those who follow Christ joyful.” Hence Bernard says: “Finally, they rejoice in the conversion and repentance of sinners, thirsting for the salvation of men, because the tears of the penitent are their wine; this wine certainly gladdens the heart of man, and it is clear that the angels also drink it with joy.” So says Bernard. And if there is such joy among the angels for a sinner who condemns his own sins, how much more joy is there for a righteous person who laments the sins of others? Think about how deep your repentance should be, so that you’re set on fire by it rather than growing sluggish. You must sweep your whole house—that is, your mind and conscience—and search diligently for the coin, down to the very last speck of dust, not lazily or slowly, but until you find it. In a moral sense, the woman can be described as the one who presides, both because of her fruitfulness and the difficulty of childbirth. The coins of this woman are souls marked with the image of God; if she loses one, she must light a lamp—that is, by praying, meditating, and living a holy life—and sweep the house of the sinner's conscience with the fervor of preaching and the terror of warning, searching diligently until she finds it, which happens when she leads the sinner back to repentance.
The Father and the Prodigal Son
The parable of the prodigal son reveals the Father's boundless mercy and the restoration of the repentant sinner to full dignity.
Christ adds a third parable on the same subject, and even more expressively: the parable of the prodigal son, who, after wasting and losing his inheritance, returned to his father, was received by him, and honored. This is because a human being is not just a sheep dear to the shepherd, or a coin precious to the woman, but a dearest son of deep charity to the Father. For God the Father created man in His own image and likeness, so that after the angels, he might be called a son of God by a likeness more expressive than that of any other creature. Therefore, no one, however small, should be despised, since he is a son of the most high King; especially the one to whom He has given faith and grace, through which he has become a son by adoption. And if, after receiving faith and grace—which came to him as a gift from God—he has lived dissolutely, losing grace through sin, or has committed spiritual fornication by abandoning the faith, he is still not to be despised, nor should he be cast out from the fold of Christ and the Church. For if he repents and humbly returns, God the Father is present, a merciful and compassionate One who doesn't rejoice in the destruction of His children, but runs to meet the penitent and gives him the kiss of piety and love. In his reception, the whole heavenly court rejoices; for he who had been dead in infidelity and sin lives again by faith and grace, and he who had been lost through error is found, with Christ, the Shepherd of all, seeking him out. Through this parable, therefore, God’s kind reception of sinners is meant to be understood. From this, according to Luke, He intends for us to understand that no one should be indignant if He kindly receives sinners. There are also six things in it to be noted mystically. This parable touches on six points: first, the state of nature and the common origin of both sons, where it says, 'A man had two sons'; second, the fall into sin and the younger son's departure from his father, where it says, 'And the younger of them said to his father'; third, the place of repentance and his subsequent return, where it says, 'Coming to himself'; fourth, the gift of grace and the father's kind reception of the one returning, where it says, 'When he was still a long way off'; fifth, the sting of envy and the elder son's indignation at his joyful reception, where it says, 'Now his elder son was'; sixth, the power of instruction and the reasonable calming of his indignation, where it says, 'His father therefore came out and began to plead with him.' This parable applies to Jews and Gentiles, to the innocent and the sinner. This parable can also be explained in terms of the Jewish and Gentile people, or of the innocent or lukewarm just person and the repentant, devout sinner: the Jewish person, I say, or the just person complaining to the Lord for giving greater grace or fervor of devotion to the Gentile or the penitent than to himself. The man spoken of here is Christ, who had two sons—that is, two peoples, the Jewish and the Gentile, who are children of God in terms of His image; or, His children are all Christians regenerated through His Baptism, some of whom are just, while others are sinners. 'And the younger of them said,' that is, the Gentile people—from which the Jewish people are also called in Exodus the firstborn son of God—or the younger one, that is, the sinner who is young in character: 'Give me the portion of the substance that falls to me.' Thus he asked the father for the portion of his substance so that he might withdraw from the Law of God the Father and act according to his own will. 'And he divided his substance to them,' because the Lord bestows His gifts on everyone, though in different ways, and allows each to act according to the freedom of their own will. The younger son, not many days later, having gathered everything together, went on a journey into a distant country—not locally, away from God the heavenly Father, who is everywhere. He withdrew, but by multiplying his sin, he distanced himself from the Father and the heavenly homeland; and there, in the region of sin, he squandered his substance, losing the good of grace through sin. He loses his way, worsening his good nature by living luxuriously in an interior indulgence—which is spiritual fornication, and most especially idolatry—and in an exterior indulgence, which is a manifest and bodily fornication. A sinner therefore turns away from his heavenly Father when he commits a mortal sin; he is then in a far-off country, because salvation is far from sinners. Such a person squanders his substance in luxury when he turns his senses and his powers toward malice. After he had consumed—that is, spent—all the ornaments of his nature, both natural and gratuitous, a severe famine arose in that country. For in the region of sin, there is a great lack of divine nourishment and a famine of good works and virtues; he began to be in need, having abandoned the source of those spiritual goods and virtues. Indeed, by existing in mortal sin, he becomes destitute of every spiritual good. He went off—that is, he progressed in error, falling from bad to worse—and attached himself to one of the citizens of that country, namely the devil, who is a citizen in the region of the shadow of death. And this one sent him into his own farm, that is, into worldly greed or into the company of sinners, where he rules just as he does on his own property. He did this to feed the swine, which means the vices that are foul and unclean. He longed to fill his belly—that is, his soul's desire—with the pods that the pigs were eating, which is the food of swine, namely carnality. And no one gave him anything, at least not to the point of satisfaction, because the belly of the wicked is insatiable; for the wicked are always striving for this, so that they may never reach a point where their evil desires are satisfied. Returning to himself—that is, to his own conscience, by the guidance of reason—he turned back from the path he had taken while following his senses; for in sinning, a person goes outside himself, because he crosses the boundaries of right reason, and therefore he turns back to himself in order to repent. According to Gregory, the penitent must acknowledge where he has been, because he has been in sin. And therefore he must grieve for where he will be, because he will be in judgment, and therefore he must fear; he must groan for where he is, because he is in misery, and therefore he must lament where he is not. Because he is in glory, he must sigh. Returning to himself, he said in repentance for his sins and in sorrow: 'How many hired servants—that is, those serving God for an eternal reward in my Father's house, meaning in the Church or the congregation of the just—abound in spiritual bread, namely the divine word and the Sacrament of the Eucharist, along with many virtues and gifts; yet I am perishing here from hunger, that is, from a lack of every good, of which I feel myself deprived.' I will rise, therefore, from the filth of my guilt, through the abandonment of infidelity or sin—for I was lying down—and I will go, through the effort of doing good and through improvement, to my Father, from whom I had turned away, because I was under the devil, the prince of swine; and I will say to Him, acknowledging my fault and seeking mercy from Him: 'Father, I have sinned—that is, by living wickedly—against heaven,' meaning before the heavenly court, 'because of the nature You gave me.' I mean against the holy angels, and therefore I must grieve and weep much, because I have saddened them in this way; a sinner specifically sins against his guardian angel, because he spurns his counsel. Or, I have sinned against heaven, which I have lost through my own fault and failed to seek through my own negligence; and I have sinned before You, that is, before You who see and know, in the very inner chamber of my conscience where the eyes of You alone, who are my Judge, penetrate. Therefore, I must blush and fear much, because I have sinned before the eyes of the Judge who sees all things. Here the method of confessing is taught: we should attribute every good to God, as noted there: 'Father, from whom we have every good.' We should attribute every evil that we do to ourselves, as noted there: 'I have sinned against heaven and before You; I am no longer worthy to be called Your son.' First, because by turning away from You, I saddened You; second, because I did not honor the image of the Father; third, because, a spendthrift of my substance, I lived outside of discipline; fourth, because I made myself a servant of another, that is, of the devil; fifth, because I became degenerate in my character by feeding swine; sixth, because I ungratefully despised You. Make me, through worthy satisfaction, like one of Your hired servants—that is, a good one who serves for eternal things, not a bad one who serves for temporal things. It is as if he were saying: 'I am prepared from now on to make satisfaction to You and to serve You in the hope of an eternal reward,' for a hired servant works for a wage. See, therefore, after contrition and confession, the offering of satisfaction: this is the repentance of one meditating in the confession of sin, though not yet acting upon it. Once he had reached the point of starving, he came to his senses and began to do penance, because necessity compelled him. In this we can see God's mercy, because He even compels sinners to do penance. He loves and seeks our salvation so much that He draws us to Himself in every way He can: some through preaching, some through inspiration, some through the gift of blessings, and some, indeed, through discipline. As Bede says: "This prodigal, once he had come to his senses and feared the torments of dire hunger, as if he had already become a servant, even begins to desire the status of a hired hand, thinking of the reward." He doesn't yet presume to aspire to the affection of a son, who doesn't doubt that all the Father's things are his own; but he desires the status of a hired hand for the sake of the reward of service: so says Bede. Yet there is a difference between a hired hand, a servant, and a son. A servant is someone who, fearing punishment, restrains himself from vices and turns away from evil solely out of fear of present or future penalty. A hired hand, however, is someone who obeys the command and avoids offenses for the sake of a reward and the desire for the heavenly kingdom. The son, however, retains the rights of an heir. He doesn't serve for the sake of a reward; instead, ignited by the grace of the Good Himself and by a love for virtue, he detests everything contrary to Him with his whole desire. God's gracious reception of sinners. And rising up, fulfilling what he had decided, he came—that is, he began to come—disposing himself toward repentance through good works, toward his Father, seeking His grace. The Father is merciful to those who return. For it follows: 'While he was still far off'—that is, worn down and moved to repent, yet not perfectly contrite, for which God's prevenient grace is required; therefore it is added: 'His father saw him,' with the eye of mercy.✦ As Chrysostom says, the Father sensed his repentance; He didn't wait to hear the words of confession, but anticipated the request, acting with mercy. Hence it is added: 'And he was moved by mercy,' mercifully inspiring in him the movement of repentance, and quickly running, anticipating him through mercy, he fell upon his neck, holding him fast with the embraces of love through accompanying mercy; and he kissed him, sweetly reconciling him perfectly to Himself through subsequent grace.✦ The Lord indeed meets the penitent with prevenient grace and receives him through mercy, forgiving all his sins. Gregory of Nyssa says: "The meditation of confession appeased the Father for him, so that He might go to meet him and offer kisses." And Chrysostom adds: "What else is happening, except that because we couldn't reach Him on our own, hindered as we were by our sins, He Himself—being powerful enough to reach the weak—came down?" He kisses the mouth from which the penitent's confession, sent forth from the heart, has issued; the Father receives it with joy. He now begins to confess his sins; hence it follows: "The son said to him: Father, I have sinned against heaven and before you; I am no longer worthy to be called your son." Understand this as I explained above, but here he no longer mentions the status of a hired hand, because after he received that most sweet kiss, he disdains the status of a hired hand. As Bede says, the Father, running to meet him and not content to grant lesser things, passed over both stages without delay and restored him to the original dignity of sons; he no longer thinks of the wages of a hired worker, but of the inheritance of a child. The Father—that is, God—said to His servants, the Apostles and ministers of the Church, whom Christ commanded to receive the penitent and confessing with kindness: "Quickly bring out the first robe," meaning that innocence should be quickly brought forth and promised to the truly penitent; "and clothe him," meaning show him and assure him that he is to be clothed; "and give him a ring," meaning teach him that the sign of faith is to be given into his hand—that is, into his work—so that faith may shine through works, and works may be confirmed through faith. For a ring is round, and since it has neither beginning nor end, it signifies the faith of the eternal Trinity, by which the faithful soul is betrothed to God. The ministers of the Church ought to give this ring into the hand, teaching that it must be held in one's work, for faith without works is dead, and likewise, work without faith is not enough; "and sandals," meaning the examples of the Saints, for his feet, that is, for his intellect and affection. According to Chrysostom, this is so that he might not touch earthly things, and so that his path might be corrected, that he may walk fixed and immaculate through the slippery journey of this world. "And bring the fatted calf," that is, Christ, whom Chrysostom calls a calf because of the sacrifice and immolation of His immaculate body. He is called "fatted" because of the richness and fullness of grace, for He is so fat and fertile with every spiritual virtue that He is sufficient for the salvation of the whole world. "And kill it," which means, according to Augustine, to make His death known; for it is killed for each person when they believe that He was killed. This calf is therefore brought and killed for the prodigal son who returns, when the Passion of Christ is preached to the Gentiles and to any sinner whatsoever, or when it is offered in the Sacrament of the Eucharist. It is administered. This calf was killed once in reality, but it is killed many times in sacramental representation; yet it is offered daily through the faith of believers and the remembrance of those who preach. "And let us eat and make merry," because the truly penitent sinner is received at the table of Christ along with other Christians. Not only is the returning son refreshed, but also the Father and His servants, because the refreshment of God and the Saints is the salvation of sinners; and therefore it is well said in the plural: "Let us eat and make merry." Hence Ambrose says: "He introduces one who is feasting when He says 'let us eat,' so as to show that the Father's food is our salvation, and the Father's joy is the redemption of our sins." “For this son of mine was dead—spiritually, through infidelity and the death of sin—and he has come back to life through faith and the life of glory. Or, he was dead through separation from God, as from a Father, and he has come back to life by returning to God as to his own Father; for, according to Augustine, the true death that people do not fear is the separation of the soul from God, who is the true life of souls. He was lost—that is, by withdrawing from the fellowship of the saints, as if from a brother—and he has been found, because he has been restored to Mother Church through Baptism or penance.” Note here, regarding the reception of the sinner, that the Father in heaven receives the penitent quickly; this is noted when it says, ‘And running up,’ because God is inclined to show mercy and is slow to punish, and it is His nature and property always to show mercy and to spare. Secondly, He receives him gently, reconciling him to Himself through grace; that is why it is said, ‘He fell upon his neck.’ Thirdly, He receives him honorably; that is why it is said, ‘Bring out the first robe and clothe him’—that is, restore the innocence he had put on in Baptism but had lost through sin—‘and give him a ring for his hand,’ that is, the grace to do good works. For it isn't enough to have innocence unless good works are done; but because adversities often occur in doing good, it is added, ‘And put sandals on his feet,’ that is, constancy against adversities; fourthly. He receives him joyfully, which is why it is said, ‘And bring the fatted calf and kill it; and let us eat and make merry.’ For God pours consolations and sweetness into the penitent himself, and at the conversion of a sinner, God Himself, the angels, and all the saints rejoice. The indignation of the elder brother. But his elder son was in the field—that is, the Jewish people were occupied in the worship of the one God, observing the Law; or, the Christian is persevering in justice, yet working sluggishly. And as he came and drew near to the house, that is, the Church, he heard the symphony and the choir—that is, the penitents praising God and rejoicing in the Lord—and he called one of the servants and asked what these things were, that is, the feasts or joys of the Church. And he said to him, ‘Your brother’—that is, the Gentile people, or the sinner—‘has come,’ that is, to faith and penance; ‘and your father’—that is, God, who is the Father of all by creation—‘has killed the fatted calf,’ that is, Christ. Understand this, as was said above, because He has received him safe, that is, the Gentile people and the sinner. But the elder brother was indignant; for such a person sometimes wonders why God regards the converted sinner more, giving him the strength to work more powerfully. And such wonder can be called indignation, speaking broadly, in that such a person does not seem worthy of so great a good; and he refused to enter, that is, into the banquet, into the Church, or into the Communion of sinners, because of his indignation. The Father of that son—that is, God—wishing to bring him peace and remove this surprise or indignation, and desiring to save him, says: "For He wants all people to be saved." . . Having gone out—that is, from the house of the synagogue into the Church, or from the rigor of justice to mercy—He begins to plead with him, both through Himself (by internal inspiration) and through His vicars (by apostolic preaching and the instruction of others), showing the righteous man that this does not come from the side of the old, repentant sinner, but from the infinite goodness of God, who confers the capacity for all things according to His own true judgments; and that whatever He does is done justly, even if it sometimes appears otherwise to men. But he answers his father, showing the cause of his indignation: "Look, for so many years I've served you—that is, by following the justice of the Law, or by enduring evils for you and doing good—and I've never transgressed your command to worship one God or to turn away from the justice I had begun. Yet you never gave me a young goat—because all the benefits of the Old Law are small and of almost no reputation compared to the benefits of the New Law—so that I might feast with my friends, that is, with the Prophets, Patriarchs, and Angels; or a young goat, that is, such a great reproof and abomination of sins, so that I might feast through the fervor of devotion." But after this son of yours, who devoured his substance—that is, both temporal and spiritual—with prostitutes, that is, with the flesh... ...and with spiritual vices, you... ...you killed the fattened calf for him, that is, Christ, or you gave him the richness of great devotion. It is as if to say, this happened according to your order. How he is reproved by the Father. But he—that is, his father—said to him (the older son), like a loving father wanting to calm him: 'Son, you are always with me,' meaning through keeping the Law or guarding justice, 'and all that is mine is yours,' meaning the blessings of grace in reality and the blessings of glory in hope. It is as if to say: 'Everything I have is owed to you by hereditary right, as a debt of reward.' But it was right to feast and celebrate, because this brother of yours—and you should have rejoiced with him, not been indignant—was dead, meaning through the loss of faith, which is the soul's life, or through the loss of innocence and justice; and he has come back to life through receiving faith and recovering innocence. He was lost because of the loss of his ways, and he has been found because he has been returned to his mother, the Church, through his amendment. He urges him to rejoice, because a person's goodness appears in this: when he sees the amendment and correction of a brother. Hence Augustine says: 'Nothing proves a spiritual person so much as the care of another's sin; when he considers liberation rather than insult, and help rather than reproach; and he undertakes as much as his ability allows.' Chrysostom says: 'This parable is composed for this purpose, so that sinners may not despair of returning, knowing that they will obtain great things; hence he introduces others who are troubled by their blessings, not so that he may judge them as wasting away with envy, but as returning honored with such beauty that even the envious may be able to become like them.' Dionysius says: "Jesus Christ is truly the best, and more than the best; he shows himself loving to those who return, and he even meets and greets those who are wandering away. He embraces and welcomes them entirely, and he lifts onto his shoulders those he has barely turned back from their error. He doesn't accuse them of their past, but instead holds a feast, calls his friends together, and—as happens when everyone is rejoicing—he stirs even the best of the angels into joy." God receives his son back every day, as long as he receives any sinner who is repentant; and he does the other things mentioned above for him, restoring to him the grace he had received in Baptism and lost through sin. Therefore, we shouldn't despise or abandon our brother who is a sinner, but should gently receive him when he returns, show him love, and treat him kindly, so that our Savior, in his anger, doesn't rightly despise us sinners and justly abandon us. Consider now how much repentance accomplishes, and how great God's mercy is toward those who repent. Bernard says: "O happy humility of the repentant!" O good hope of those who confess! How easily you conquer the unconquerable, how quickly you turn a terrifying Judge into a most loving Father! And again: "O what, and what kind of, and how great is the mercy of God, which loves the converted sinner no less than the one who has contracted no stain of sin!" As Bernard says.
A Threefold Remedy for the Soul
The chapter concludes by synthesizing the three parables as a unified remedy for the soul, ending in a prayer for divine restoration.
These three parables are contained in a single line, about which Ambrose says: "Saint Luke didn't record these three parables in order without a purpose: the sheep that was lost and found; the coin that was lost and found; the son who was dead and came back to life—so that, moved by this threefold remedy, we might heal our own wounds." After all, a threefold cord isn't easily broken. Who are they? The Father, the shepherd, and the woman. Isn't it God, the Father? Christ, the Shepherd? The woman, the Church? Christ, who took your sins upon himself, brings you back in his own body; the Church seeks you, and the Father receives you. As Shepherd he brings you back, as woman he searches for you, and as Father he clothes you; the first is mercy, the second is aid, and the third is reconciliation. Everything is provided for in its own way: the Redeemer helps, he even intercedes, and the Author of life is reconciled. It is the same mercy of the divine work, but the grace given differs according to our merits. The sheep is called back by the shepherd when it's weary; the coin that was lost is found; the son returns to the Father on his own feet, and he comes back in the full repentance of a condemned error. We are the sheep—let us pray that he deigns to lead us to the waters of refreshment; we are the sheep, I say, so let us seek the pasture. We are the coin—let us hold onto our value. We are the sons—let us hasten to return to the Father; and don't be afraid that he won't receive you. For God doesn't take pleasure in the destruction of the living. He is already running to meet you as you come, and he will fall upon your neck; the Lord lifts up those who are fallen. He will give you a kiss, which is the pledge of his love; he will command that the robe, the ring, and the sandals be brought out. You fear the injury you've done, but he restores your dignity! You fear punishment, but He offers a kiss! You fear a rebuke, but He prepares a feast! He is easily reconciled when asked with intensity. Therefore, let us learn how we should approach the Father in prayer. “Father,” he says—how merciful, how kind, that He doesn't disdain to hear the name of Father even when He has been offended! “Father,” he says, “I have sinned against heaven and before you.” This is the first confession before the Author of nature, before the sun of mercy, the judge of guilt. God knows all things, yet He waits for the voice of your confession; for it is by the mouth that confession is made unto salvation. Confess, therefore, all the more, so that Christ—whom we have as an Advocate with the Father—may intercede for you; let the Church ask, let the people weep, and don't fear that you won't obtain it. The Advocate promises forgiveness, the Patron promises grace, and the Intercessor pledges to you the reconciliation of the Father’s mercy. Believe it because it is the truth; accept it because it is a power. He has a reason to intercede for you, so that He might not have died for you in vain; and the Father has a reason to forgive, because whatever the Son wills, the Father wills. He comes to you because He hears you reflecting in the secrets of your mind. And while you are still far off, He sees you and runs to you; He sees you in your heart, He runs to you so that no one might hinder Him, and He embraces you as well. In His approach is His presence, in His embrace is mercy, and it is a kind of effect of fatherly love; He falls upon your neck to lift you up when you are down, and to turn you away from being burdened by sins and drifting into earthly things, toward heaven, where you may seek your Creator. Christ falls upon your neck, so that He may free your neck from the yoke of slavery and place His easy yoke upon you: so says Ambrose. Consider now, based on what has been said, the many ways God leads us to love the small and the humble, so that we don't look down on any of them, but diligently seek their salvation. Hence Chrysostom says: "You see in how many ways He leads us to be diligent toward lowly brothers, so that we certainly do not despise such souls." Indeed, all these things were said for this reason; everything, therefore, is bearable for the sake of a brother's salvation. For the soul is so precious to God that He didn't even spare His own Son. Therefore, I ask that when morning comes and we leave our house, we have this one intention and the same zeal toward everyone: to rescue those in danger. I don't mean only physical danger, but the danger to the soul—that is, what the devil inflicts upon people," so says Chrysostom. PRAYER: Come, Lord Jesus, seek Your servant; come, good Shepherd, seek Your wandering and weary sheep; come, Spouse of the Mother Church, seek the lost coin; come, Father of mercy, receive the prodigal son returning to You. Come not with a rod, but with love and a spirit of gentleness; come, therefore, Lord, for You alone can call back the wanderer, find the lost, and reconcile the fugitive. Come, so that You may bring salvation on earth and joy in heaven; and turn me to You, and grant me to perform true and perfect penance, so that I may be an occasion of joy to the angels, Lord God of my salvation. Amen.
Read the original Latin
Deinde, ne quis scandalizet et contemnat pusillos, et ad ostendcndiim quanti sint pusilli apud Patrcm ,subdittres parabolas per ordinem. Sed, secundum Lucam, duplex fuit occasio, sive causa harum trium parabolarum, scilicet : appropinquatio publicanorum et peccatorum. acmurmuratio Scribarum et Pharisaeorum. Erant autem appropinquantes ei^ ad Jesum ^dha. iorem, publicani et peccatores, qui salute indigebant, ut audirentillum, quia rationabiliter peccata reprehendebat, et non cum austeritate, sed benigne eos admonebat, et spem venise promittebat. Libenter debent omnes ad Christum accedere et appropinquare, quia omnia remedia in eo poterunt invenire. De quibu3 sic dicit Ambrosius : « Omnis anima accedat ad Christum , quia omnia Christus est nobis ; si vulnus curare desideras, medicus est ; si febribus aestuas, fons est ; si gravaris iniquitate, justitia est ; si auxilio indiges, virtus est; si mortem times, vita est; si coelum desideras, via est ; si tenebras fugis, lux est; si cibum quairis, ahmentum est. » Et murmurabant Pharisdei, simulata sanctitate ab aiiis divisi, et Scribx^ Legis notitia doctores popuh, dicentes: Quia hic peccatores recipit, et manducat cum illis.
Quasi dicerent: Hic creditur bonus et sanctus, et tanien ad suam conversationj3m et gratiam recipit peccalores, et*quod amplius est, manducat cum iihs, tamquam eorum amicus. Si cognovissent Scribae et Pharisaei, quod venit in hunc mundum peccatores salvos facere, nequaquam murmurassent; nam eos recipiebat, ut conversando cum eis a peccalis converteret, et illuminaret, ac salvaret. Christus ergo peccatores poenitentes recipiendos esse ostendit; et super hoc tres parabolas adducit. Tria enim sunt quae hominem ad miserendum consueverunt inducere,scilicet : simplicitas, propinquitns et necessitas. Ista tria similiter Deam inducunt ad miserendum. Primo, nostra simplicitas. et ad hoc pertinet prima parabola de ove erranie ; homo enim est simplex respectu hostis tam astuti, id est diaboli, unde clamat Psalmista : Erravi sicut ovis qux periit, qudere servum tuum, ctc. — Secundo, nostrapropinquitas quam nobiscum contraxit, et ad hoc pprtinet secunda parabola de drachma amissa, in qua est imago regis, et superinscriptio nominis ; sic et homo ad imaginem Dei formatus est, et habet suprascriptionem Christi, quia a Christo dicitur Christianus ; et ideo debet nostri misereri, secundurn illud Apostoli ; Nemo carnem suam odio habuit, etc.
— Tertio, nostra necessitas et paupertas, et ad hoc pertinet tertia parabola de filio prodigo revertente, qui dixit : Quanti mercenarii in domo patris mei surit, qui abuyidant panibus; ego autem hic fame pereo ! Quando enim homo cognoscit suam miseriam et infirmitatem, tunc Deus sibi exhibet suam pietatem ; unde dicitur ibidem, quod pater \idens eum : Misericordia motus est super eum, etc.
Respondendo ergo Scribis et Pharisaeis murmurantibus, subjungit Dominus primo parabolam unius ovis ex centum errantis, quam quaesitam et tandem inventam, quia propter inflrmitatcm ambulare non poterat, pastor bonus in humeris suis ad gregem reh'quum reportat; et veniensdomum convocat amicos et vicinos, ad congratulandum sibi super inventione ovis quae perierat. Sententia itaque hujus primae parabolae, secundum Lucam, talis est in summa : si quis ovem perditam postea inventam libenter recipit, non debet mirari vel indignari, si peccatores recipio ad poenitentiam, qui prius amissi erant perculpam. Vel, referendo eam ad pusillos, de quibus dictum est supra, talis est hujus parabolae sententia : sicut non est voluntas pastoris, ut pereat de ovibus suis, sic non est voluntas Patris coelestis, ut pereat unus, necetiammulti de pusiJlis. nec etiam de altis ; et ergo pusillus non est contemnendus; si autem perit, non voluntate Patris coelGStis perit, quia nec voluntate approbationis, vel consilii, vel praecepii ejus peccat ; eo tamen auctore damnatur, quia omnis poenaab ipso est.
In hac tamen parabola, secundum sensum mysticum, tanguntur septem in speciali ; quorum primum est hominis et Angelorum creatio, ibi : Quis ex vobis homo qui habet centum oves; secundum,hominis creati pra3varicatio, ibi : Et si perdiderit unam ex illis; tertium, Filii Dei ad quffirendum ovcm perditam, scilicet hominem, Incarnatio, ibi : Nonne dimittit nonaginta novem in deserto ; quartum,ipsiusper Ghristi Passionem inventio, ibi : Et cum invenerit eam, imponit in humeros suos gaudens ; quintum, incoelumejus Ascensio, ibi: Et veniens domum ; sextum, Angelorum ad sibi congratulandum invitatio, ibi : Convocat amicos, dicens eis : Congratulamini mihi ',sepiimnai, sensus mystici expressio, ibi : Dico vobis quod ita gaudium erit in ccclo, super uno peccatore poBnitentiam agente, quam supra nonaginta novem justis, quinonindigent poenitentia. Quia vero centenarius perfectus est numerus, ipse Deus, secundum Gregorium, centum oves habuit, cum Angelorum et hominum naturam creavit et possedit; sed una ovis tunc erravit et periit, cum homo peccando pascua vitae reliquit. Et intelhgitur per unam ovem homo, et sub homine uno universitas omnium hominum, aprincipio usque ad fmem mundi, sentienda est ; quia unus creatus est homo unde omnes prodirent, et in unius hominis errore omne hominum genus oberravit. Nonaginta autem novem, id est novem ordines Angelorum, idem enimsignificat numerussimplex et compositus, dimisit ratione humanitatis assumptae, in deserto, sive in montibus et excelsis, id est in ccelo, quod et diabolus et homo deseruit, quando peccavit. Goelum quippe dicitur desertum, id est derelictum, tum qu. ia fuit derelictum ab Angelo, qui in eo fuerat creatus ; tum quia fuit derelictumab homine, qui ipsum fuerat habiturus ; item, quia instar deserti, in eo sunt duices canlus avium, id est Angelorum, ibique sunt rosae Martyrum, ac vioiae Gonfessorum, et liiia VJrginum. Et, ut perfecta summa ovium reintegraretur in coeio, hominem perditum quaerebat in terra. Et inveniens ovem, humeris suis imposuit, et ad gregem reportavit.
Gum ergo pastor pius ovem perditam reperisset, non punivit, non verberavit, non urgendo ad gregem duxit ; sed superponens humiiiter liumeris, et portans clementer, gregi annumeravit. Tunc vero overn humeris reportans imposuit, quando naturam humanara suscipiens, peccata nostra ipse portavit; quia pro homine redimendo humanam naturam suscepit, et in brachiis suis in cruce extensis peccata hominis, id est poenam peccatorum nostrorum, portavit. Et, secundum Ambrosium, humeri Ghristi crucis brachia sunt : illic mea peccata deposui, in iila patibuli nobilis cruce (luievi. Et attenderidum quod Ghristus •^'audens imposuit ovem humoris suis : quia, licet magaus fuerit dolor Passionis et mortis, quo genushumanum requisivit et humeris imposuit, hunc lamen et laborem et dolorem laetanter sustinuit, ut perditam ovem recuperaret. Inventa autem ove, ad domum venit; quia, reparato homme, ad cceleste regnum rediit, ad quod cum ove reversus est, quandocoelum ascendit, et captivam secum duxit captivitatem.
Et convocat amicos et vicinos, sciiicet Angelorum choros, qui aniici ejus sunt, quia ejus voluntatem continuo custodiunt, et vicini, quia claritate visionis ipsius assidue perfruuntur, dicens illis : Gongratulamini mihi, et simul mecum, quia inveni ovem meam^ qux perierat. Secundum Gregorium, non dicit, congratulamini, inventae ovi, sed mihi ; quia videHcet gaudium ejus est vita nostra, et cum nos ad coelum reducimur, solemnitatem laetitia? illius implemus. Vel, ideo congratulandum sibiest: quia non frustra Iaboravit,nec frustra morluus est, exquo ovemperditam invenit ; ovi vero non est congratulandum, quia nulUs suis meritis inventa est. Et subjungit, concludendo : Dico vobis : Quod ita gaudium erit in cobIo, super uno peccatore poRnitentiam agente, quam super nonaginta novem justis, qui non indigent poenitentia ; non dicit poenitentiam cogitante, quae est poenitentia procrastinorum ; nec dicit poenitentiam docente, quae est poenitentia verbosorum praedicatorum; necdicit poenitentiam ostendente, quae est poenitentia hypocritarum et simulatorum; sed dicit poenitentiam agente, quae est poenitentia devotorum. Non est ergo gaudendum solummodo de redemptione generis humani; sedquacumque hora convertitur unus peccator, tit gaudium Angehs Dei, eo quoci numerus eorum suppleatur, exconversione peccatorum. Unde ait Augustinus : «Qui per poenitentiam peccatum diluit , angelicae felicitatis in aeternum consors erit, hinc est quod super conversione peccatoris, velut de suo consorle, Angeli in coelo gaudere dicuntur. )) Nam, ut dicit Origenes : « Nos Angelis lin coelis occasionem gaudii praebemus, cum super terram ambulantes conversationem in coelis habemus.
)) Secundum Ambrosium, Angeli quoniam rationabiies sunt, non immerito hominum redemptione iaitantur, quamquam hoc quoque proficiat ad incenliva probitatis, si unusquisque conversionem suam gratam fore credat coetibus Angelorum, quorum aut affeciare patrocinium, aut vereri debet offensam ; et tu igitur Angelis esto occasio laetitise , et gaudeant de tuo reditu. Unde ait Beda : (( Ovem ergo Dominus invenit, quando hominem restauravit, et supcr eam inventam majus gaudium est in coelo, quam super nonaginta novem, quia major materia divinae laudis cst in restauratione hominum, quam in creatione Angelorum. Mirabiliter etenim Angelos creavit; sed mirabilius homines reslauravit ; » haec Beda. Quamvis ergo pastor multo plus diUgat oves nonaginta novem, quam solam centesimam ; tacitis tamen aliis, de restaurata multis modis se gaudere ostendit. Sic quoque Salvator de reparatione hominis magis gaudet, lioc est magis et pluribus argumentis ostendit se gaudere, quam de Angelorum stabihtate ; usitatissimum etenim est, ut quamvis eum plus non diligamus, majorera tamen laetitiam de illo faciamus, quem de majori periculo liberari videmus. Sicut ergo pastor gaudet speciali gaudio de inventione unius ovis, non quia magis illam solam quam omnes alias cliligat, sed quia in ea habet specialem rationem gaadendi,quam in aiiis non habcbat; sic Deus de reversione pcccatoris habet specialem rationem gaudii, quam non habet de ceteris in justitia perinanentibus : ceteris tamen paribus, permanentes in justitia sunt Deo magis diiecti. 5 — Por hominom centum oves habentem moraliter significatur praesidens monasterio, vel Ecciesioe, habens subditos in quocumque numero, quia saepe in Scriptura pouitur numerus determinatus pro indeterminato ; et si perdiderit unam per apostasiam, veloccasionem aliam, nonne dimittit alias in deserto, id est in observatione claustrali vel ecclesiastica, quae desertum dicitur, eo quod asperitas ibi videtur, et a multis deseritur; et vadit ad illam quae perierat, ut ad bonum reducat; et gaudet de illius reductione plus quam super aliis non errantibus, non quia plus diligat eam ceteris, sed, quia habet specialem rationem gaudendi de reductione ejus, quam non habet de aliis ; non errantes tamen semper sunt plus, ceteris paribus, diligendi. Et nota, secundum Byonisium Areopagitam : « Quod Dominus numerum electorum determinavit in decem : novem quidem ordinibus Angelorum, propter Trinitatem , in novenario enim numero trinarius fit tertio repetitus ; et uno ordine hominum, propter unitatem, ut unitas in Trinitate ab Angelis et hominibus laudaretur , coleretur, et adoraretur.
Voiuit autem numerum electorum constare ex Angelis et hominibus, quia voluit a creatura spirituali et a creatura corporah laudari : » hsec Dionysius.
Ad idem subdit parabolam unius drachmae ex decem perditae, pro qua muHer accendit lucernam, et everrit domum, ac quaerit diligenter, donec inveniat ; et super inventa cum amicis et vicinis gaudet. Drachma hoc loco est nummus certae quantitalis, valens decem denarios usuales , habensque in se regis imaginem et superscriptionem ; quem nos debemus offerre, scilicet nosmetipsos, in quibus est imago regis. Unde, secundum eumdem Dionysium : « Homo microcosmus, id est minor mundus, dicitur. Habet enim ex terra carneni, ex aqua sanguinem, ex aere flatum, ex igne calorem. In cujus subslantia spirituali imago et similitudo Dei exprimitur : imago in forma accipitur, similitudo in qualitate consideratur. Divinitas enim consistit in Trinitate, cujus imaginem tenet anima, quae habet memoriam, intellectum et voluntatem. In Deo consistunt omnes virtutes, cujus similitudinem tenet anima quae capax est omnium virtutum : » haec Dionysius. Igitur drachma, scilicet homo ad imaginem Dei factus, pro cujus requisitione sollicitatur divina sapientia et sponsa ejus, scilicet mater nostra Ecclesia , pro cujus quoque inventione laetatur tota coelestis curia, quamvis pusillus, non est contemnendus ; quia non vultPater coelestis, ut pereat unus de pusillis.
Sententia autem hujus parabolae, secundum Lucam, talis est in summa : Si mulier cum tanta diligentia drachmam perditam quoeril, et de inveuta gaudet, et ad gratulandum amicas et vicinas convocat; multo fortius Deus hominem perditum debet cum magna diligentia qua^rere, et de ejus inventione gaudere ; et sicut nullus debet murmurare contra mulierem quaerentem drachmam perditam, sic nullus debet murmurare contra Dominum quaerentem peccatores, sive cos alloquendo, sive cum eis comedendo.
Ubi tamen, secundum sensum mysticum, notanlur sex inspeciali : primo, Angelorum et hominum creatio, ibi : Qude mulier habens drachmas decem ; secundo, hominis creati praevaricatio, ibi : Et si perdiderit unam ; tertio, Filii Dei ad quaerendam drachmam perditam Incarnatio, ibi : Nonne ac' cendit lucernam ; quarto, ipsius per Christi Passionem inventio, ibi : Et everrit domum, et quxrit diligenter, donec inveniat; quinlo, Angelorum ad congratulaudum invitaiio, ibi : Et cum invenerit, convocat, etc. ; sexto, invitationis ratio, ibi : Quia inveni drachmam quam perdideram. Secundum Gregorium, qui significatur per pastorem, ipse etiam siKuificatur per mulierem ; ipse enim Deus, ipse et Dei Sapientia : dicitur autem mulier, quia cum dolore nos parit. Angelorum vero et hominum naturam ad recognoscendum se Dominus condidit, et ad similitudiaem suam creavit. Deceni ergo drachmas habuit, quia novem sunt ordiaes Aagelorum ; UE TRIBUS PiVRABOLlS, ETC. sed, ut compleretur electorum nuniorus, homo decimus est crealus. Et qaia imago cxprimitur in draclima, mulier draclimam perdidit, qiiando homo, qui couditus ad imaginem Dei fuerat. peccando a similiiudioc sui Gouditoris rocessit.
Quotidie adhuc ista drachma perditur, vel in pulvere divitiarum , vel in luto lu;iuriae, vel in in diverticulo erroris cujuscumque.
Accendit autem mulier lucernam ; quia Dei Sapicntia apparens in carne, lumen deitatis accendit in testa nostrae mortalitatis,ad quairendum homiuem perditum, et reducendum eum ad beatitudiuem. Ista vero lucerna accensa refulsit miraculis, inflammavit dictis, illuminavit exemplis ; collocatus enim erat homo in obscuris et umbra mortis, unde istam oportuit accendere lucernam. Et everrit domuni conscientias, quia mox ut ejus divinitas per carnem claruit , omnis se nostra conscientia concussit. Et quderit diligenter , diligenter enim qua^ritur quod intime ddigitur ; sic vero ostendit Ghristus dilectiunem, suam ad nos, ut animam suam pro nostra redemptione poneret ; unde subditur: Donecmvemaf, quia non destitit quoerere, donec inveniret: qua3sivit nos usque ad conlumelias, usque ad minas, usque ad flagella, usque ad crucem,usque ad mortem,usque etiam ad inferna. Nec mirum, si eam invenit, quam ubique, etiam usque ad inferna, cum di\initatis lucerna ardenti qufesivit. Eversa ergo domo, invenitur drachma, quia, cum perturbatur hominis conscientia, reparatur in homine similitudo Greatoris ; tuac enim consueta relinquuntur vitia, ut reluceat imago Conditoris. Et cum invenerit, convocat amicas et vi^ cinas, scilicet supernas Virtutes, quae amicae sunt, ut exsequentes voluntatem ipsius, et vicinae, quia ei per gratiam continuae visionii appropinquant ; quas a l congaudendum iuvitat ; dicens : Congratulamini mihi, et gaudii participes facit : Quia inveni arachmam quam perdideram : congaudent enim de peccatoribus ad eum conversis. Gum Deus de seipso habeat gaudium, et Angeli gaudeant in eo, gaudent tamen etiam de conversione poenitcntium, quaiido illud quud prajdcstinavit imphitur; nec illud gaudium est Deo novum, aut temporale, sed a^ternum ; Angeli vero quibuseffectus pra^destiualionis iunotescit, de nostra convcrsione temporaliter gaudent.
Ghristus etiamgaudetsupcr conversionecujuslibet peccatoris,propter duo: primo, quiaper poenitenliam ira sua placatur ; secundo, quia pretium sanguinis sui in eo non frustratur. Est autem tantum gaudium Ghristo de conversione peccatorum, quod, si non sufficeret et sua Passio, rursus pati et mori esset paratus. Unde beatus Dionysius in epistola quadam scribit, quod cum quidam infldelis hominem fidelem a fide avertisset. Garpus quidam, vir magnae sanctitatis, adeo moleste hoc ferebat, ut utrumque igue comburi Deum rogaret. Gui circa noctis medium apparuit Ghristus in aere, cum multitudine Angelorum; in terra vero apparuit fornax cum serpentibus accensus, ad quem trahebantur illi duo homines. Garpo ergo peteute ardenti dcsiderio, ut mitterentur in fornacem, ct moleste ferente dilationem ; ecce Ghristusmiseratus desceudebat a solio suo in terram, et, extensis manibus, homines illos eripuit, elevataque manu, dixit Garpo : Iterum percute me laa* cea, paratus sum rursum pati et mori pro hominibus salvandis. Et subjungit Dominus concludendo : Ita dico vobis, gaudium erit coram Angelis Dei, qui sunt vicini et amici Ghristi, superuno peccatore poRnitentiam agente : nam anima vitiorum laqueis capta et constricta, cum se corrigit et sic priora peccata reliuquit, tam Goelicolas quam Ghristicolas hilares facit. Unde Bernardus : « Denique gaudent in conversione et poenitentia peccatorum, salutem hominum sitientes, quia lacrymiB poenitentium sunt vinum eorum ; hoc certe vinum laelificat cor hominis, hoc constat et Angelos bibere cum laBtitia : » haec Bernardus, Et si Angelis tautum gaudium est pro peccatore, qui propria peccata damnat, quantum eis gaudium pro justo, qui aliorum peccata plangit?
Gonsidera hic quanta debet esse poenitentia, ut per eam accendaris, nec torpeas ; et totam domum, id est mentem et conscientiam everras, ut drachmam usque ad novissimum pulverem inquiras diligenter, non pigre, neque moratim, donecinvenias. — Moraliter, mulier potest dici:praesidens, tumpropter faecunditatem, tum propter pariendi difficultatem ; hujus muheris drachmae sunt animse Dei imagine insignitae, quarum si unam perdiderit, debet accendere Iucernam,scilicet orando,meditando, sancteque vivendo ; et vertere domum conscientiae peccatoris, fervore prsedicationis, ac terrore comminationis; et quserere diligenter, donec inveniat, quod fit quando ad poenilentiam reducit.
Tortiam quoque de eodem et expressius addit Christus parabolam , scilicet de filio prodigo, qui, consumptis et perditis facultatibus, ad patrem^reversus, susceptus est ab eo et honoratus ; quia homo non solum est ovis cara pastori, non solum drachma pretiosa mulieri, sed viscerosae caritatis filius carissimus Patri. Deus enim Pater hominem ad imaginem et similitudinem suam creavit, ut post Angelos expressiori similitudine prse ceteris creaturis filius Dei dicatur. Ideo nullus, quantumcumque pusillus est, contemnendus, cum sit summi Regis filius ; praesertim ille cui dedit fidem et gratiam, per quam factus est filius adoptionis. Et, si post susceptam fidem et gratiam, quae ipsum ex dono Dei contingebat, vixerit luxuriose, per culpam gratiam perdendo, vel spirituaiiter fornicatus fuerit, fidem deserendo; adhuc non est contemnendus, adhuc a Christi et Ecclesiae gremio non est ejiciendus, quia si poenituerit, et humiliter redierit, adest Deus Pater miserator etmisericors, qui non laetatur in perditione filiorum, qui occurrit poenitenti, et datei osculum pietatis et amoris. In cujus receptione gaudet tota coeleslis curia ; qui enim mortuus fuerat iufidelitate et culpa, vivit fide et gratia; et qui perierat errore, inventus est, Christo pastore omnium requirente. Per hanc ergo parabolam datur intelligi benigna peccatorum a Deo receptio. Ex quo, secundum Lucam, vult habere, quod nullus debet indignari si benigne recipit peccatores. lo Sex etiam in ea mystice notanda.
— In hac autem parabola sex tanguntur : primo status naturae, atque utriusque filii communis propagatio, ibi : Uomo quidam habuit diios filios; secundo, lapsus culpae, et adulescentioris a patre recessio, ibi : Et dixit adolescentior ex illis patri; tertio, locus poenitentiae, et ejusdem postmodum reversio, ibi : In se autemreversus; quarto, munus gratiae, et revertentis a patre benigna susceptio, ibi : Cum autem adhuc longe esset; quinto, stimulus invidiae, et de ejus jucunda susceptione senioris indignatio, ibi : Erat autem fllius ejus senior; sexto, virtus doctrinae, et indignationis ejus rationabilis sedatio, ibi : Pater ergo illius egressus coepit rogare eum. 1 1 HUJUS PARABOLiE APPLICATIO JuDiEis et Gentilibus, innocenti et pecCATORi. — Potest autem haec parabola exponi de populo Judaico, et Gentili ; vel d,e innocente seu justo tepido, et de peccatore poenitente devoto : Judaico, inquam, vel justo conquerentc de Domino, dante majorem gratiam vel devotionis fervorem Gentih, vel poenitenti, quam sibi. Eomo ergo iste de quo hic dicitur, Christus est, qui habuit duos filios, id cst duos populos, scilicet Judaicum et Gentilem, qui sunt Filii Dei quantum ad ejus imaginem ; vel ejus filii sunt omnes Christiani per ejus Baptismum regenerati, quorum tamen aliqui sunt justi, et ahqui sunt peccatores. Etdixit adolescentior ex illis, id est Gentilis populus, unde et populus Judaicus vocatur in Exodo filius Dei primogenitus; vel adolescentior, id est peccator, qui juvenis est moribus : Ba mihi portionem substantiae qu% me contingit ; et sic petiit a patre portionem suae substantiae, ut recederet a Dei Patris Lege, et possitagereprolibito 1)E TUIJ3US PARAnOLlS, KTC, voluQt;\lis sii;r, ac rogeret se propria voluiitate. Et divisit illis suhstanimw,quia Dumiiuis dona suaornnibus largitur, licet diversimode, et dimittit quemlibet agere secundum arbitrii libertatem. Adolesccntior vero fdius, non post multos dies, congregatis omnibus, peregre profectus est in rcgionem longinc/uam, non localitcr, a Deo Patre coelesti, qui ubique e? t recedens , sed per multiplicationem peccati se a Patre, et patriai ccelesti elongans; et ibi^ scilicet in regione peccati, dissipavit substantiam suam, per peccatum bona gratia?
perdendo, et bona natura3 pejorando, vivendo luxuriose luxuria interiori, quffi est fornicatio spiritualis, ct maxime idololatria, et iuxuria exteriori, qwce est fornicatio corporalis et manifesta. Peccator ergo a Patre suo coelesti recedit, quando mortaliter peccat ; et tunc in re^ione longinqua est, quia longe est a peccatoribus salus ; et talis luxuriose consumit siiam substantiam, quando sensus suos et vires convertit ad malitiam. Et postquam consummasset, id est consumpsisset, omnia ornamenta naturse, tam naturalia quam gratuita, fact'i est fames valida in reyione illa, quia in regione peccati fit magnus defectus pabuli divini, et fames bonorum operum atque virtutnm ; et ipse co^pit egere, scilicet spiritualibus bonis et virtutibus, eorum fonte relicto ; nam existens in mortaii peccato fit egens omni spirituali bono. Et abiit, scilicet profectu erroris, et de malo ia pejus ruendo, et adhxsit uni civium regionis illius, scilicet diabolo, qui est civis in regioiie umbse mortis ; et iste misit illum in villam suam, id est in cupiditatem mundanam, vel in peccatorum societatem, in qua dominatur sicut in propria villa. ut pasceret porcos, id est vitia quae foetida sunt et immunda. Et cupiebat implere ventrem^ anima3 scilicet affectum, de siliquis quos porcimanducabant, id est dc cibo porcorum, qui estcarnalitas ; et nemo illi dabat, scilicet ad satietatem, quia venter impiorum est insatiabilis; dpemunes enim ad hoc student, ne umquam saturitas malorum proveniat.
In se autcm reversus, id est ad propriam suam couscientiam, per rationis dictamen, a qua recesserat sequendo sensualitatem ; humo enim in peccando extra se egreditur, quia limites reeta^ rationis transgreditur ; et ideo poenitendoad seipsumrevertitur. Debet autem pcenitens, secundum Gregorium recognoscere ubi fuit, quia in peccato. et ideo debet dolere; ubi erit, quia in judicio, et ideo debet timere; ubi est, quia in miseria, et ideo debet ingemiscere ; ubi non est. quia in gloria, et ideo debet suspirare, In se ergo reversus, dixit^ poenitendo de peccatis et dulendo : Quanti mercenarii, id est Deo servientes pro mercede aeterna, in domo patris mei, id est in Ecclesia seu congregatione justorum , abundant panibus spiritualibus, scilicet verbi divini, et Eucharistiaj sacramenti, ac pluribus virtutibus necnon donis ; ego autem hic fame pereo, id est penuria omnis boni, quo privatum me sentiol Surga igitur de iuto cuipae, per infidelitatis vel peccati derelictionem : quia jacehat; et ibo, per conalum bene operandi, et per meliorationem, quia longe aberat, ad patrem meum, a quo recesseram ; quia sub diabolo principe porcurum erat ; et dicam ei, recognoscendo culpam, et ipsi petendo veniam : Pater, scilicet ex natura quam dedisti mihi, peccavi, scilicet male vivendo, in coslum, id est coram coelesti curia. scilicet Angelis sanctis, et ideu multum debeo dolere et tlere, quia sic eos contristavi; specialiter peccator peccat in Angelum custodem suum, quia spernit ejus consilium ; vel peccavi in coelum, quod scilicet per culpam meam amisi, et per meam negligentiam non quaesivi ; et coram te, scilicet vidente et sciente, id est in ipso conscientiae meae conclavi, ubi tui solius, qui Judex meus es, penetrant oculi ; et ideo multum debeo erubescere et timere, quia peccavi ante oculos Judicis cuncta cernentis. Hic docetur modus cunfitendi, qui est quod omne bonum attribuamus Deo, quod notatur ibi : Pater, a quo scilicet omne bonum habemus ; et omne malum quod lacimus attribuamus nobisipsis, quod notatur ibi : Peccavi in coslum, et coram te, Jam non sum dignus vocari filius tuus : primo, quia a te recedens contristavi te ; secundo, quia imaginem Patris non honoravi ; tertio, quia, substantise mese prodigus, extra disciplinam vixi ; quarto, quia servum alterius, scilicet diaboli, me feci; quinto, quia degener in moribus pascendo porcos exstiti; sexto, quia ingratus te conternpsi. Fac me per condignam satisfactionem, sicut unum de mercenariis tuis, scilicet bonum, qui servit pro aeternis ; non malum, qui servit pro temporalibus, Quasi diceret : Paratus sum amodo tibi satisfacere, tibique servire spe mercedis aeternae ; mercenarius enim laborat pro mercede. Ecce ergo post contritionem et confessionem,satisfactionis oblatio: hsec estpoenitentia meditantis iu confessione peccati, nondum tamen agentis.
Postquam itaque ad necessitatem famis pervenerat, in se reversus poenitentiam agere incipiebat, quia necessitas ipsum compeliebat. In quo notare possumus Dei clementiam, quia etiam [)eccatores compcllit agere poenitentiam. In tantum enim nostram salutem diligit et quaerit quod omnibus modis quibus potest nos attrahit : quosdam per praedicationem, quosdam per inspirationem, quosdam per beneficiorum iargitionem, quosdam vero per ilagellationem. Unde dicit Beda: « Prodigus iste, postquam in semet reversus dirae famis supplicia formidabat, velut jam servus effectus , etiam mercenarii statum de mercede jam cogitans concupiscit. Ad filii affectum, qui omuia quae patris suntsuaessenon ambigit, aspirare nequaquam praesumit; sed mercenarii statum jam pro mercede servitutis desiderat : » haec Beda. Distat autem iuter mercenarium, et servum, et filium. Servus enim cst, qui supplicia metuens solo timorc pocnae praescntis vel iuturae temperat se a vitiis, et declinat a malo. Mercenarius autem, qui causa mercedis, , et desiderio regni ccelestis, obedit I mmdato et cavet offensas.
Filius vero, qui servans jns heredis. non pro lucro servit mercedis; sed gratia ipsius boni et amore virtutum succensus, quidquid est illi contrarium, toto detestatur desiderio. i3 Benigna peccatorum a Deo reCEPTio. — Et surgens, implendo quod deliberaverat, venit, id est venire coepit, se ad poenitentiam per bona opera disponendo, ad patrem suum, ejus gratiam requirendo. Est autem pater redeuntibus clemens. Nam sequitur ; Cum autem adkuc longe esset, id est attritus et motus ad poenitendum, non tamen perfecte contritus, ad quod requiritur Dei praeveniens gratia; ideo subditur: Vidit illumpater ipsius, oculo clementiae. Ut enim dicit Ghrysostomus, sensit pater poenitentiam; non exspectavit recipere confessionis verba, sed praevenit petitionem misericorditeragens; unde et subditur : Et misericordia motus est, misericorditer ei inspirando motum poenitentiae, et velociter, accurrens, ipsum praeveniendo per misericordiam mchoaniem, cecidit super collum ejus, cum amoris amplexibus contringendo per miserieordiam concomitantem; etosOulatus est eum, dulciteripsum sibi perfecte reconciliando, per gratiam subsequentem. Occurrit quippe Dominus poenitenti per gratiam praevenientem, et recipit eum per clementiam omnia scelera dimittentem.
Unde ait Gregorius Nyssenus : « Confessionis meditatio placavit ei patrem ut obviam ei iret, et oscula conlerrel. » Unde et Ghrysostomus : « Quid enim est aliud quod occurrit, nisi quia nos peccatis impedientibus, nostra virtute ad eum pervenire non puteramus, ipse autem potens ad invalidos pervenire, descendit?)) Osculatur autem os ejus per quod emissa de corde confessio poenitentis exierat, quam pater laetus excipit. Incipit autem jam peccala confiteri ; unde sequitur : Dixitque ei filius : Pater, peccavi in coilum, et coram te ; jam non sum dignus vocari filius tuus, quod intellige ut supra; sed hic jam non facit mentionem de statu mercenarii, quia postDE quam suavissimum osculum recepit, ex tuac statum mercenarii dedigiiatur ; sed, ut dicit Bcda, pater occurrens non contentus minora concedere, utroque gradu sine dilatione transcurso, pristinae filiorum restituit dignitati ; uec jam de mercedc conductoris ; sed de hereditate fecit cogitare parentis.
Dixit aiitem pater^ scilicet Deus, ad servos suos, id est Apostolos et Ecclesise ministros, quibus Christus praecepit benigne recipere poenitentes et confitentes : Cito proferte stolam primam^ id est cito proferendam et restituendam vere poenitentibus innocentiam nuntiale et promittite; et indmteillum^ id est ostendite et certificate ilium induendum ; ei date annulum, id est fidei signaculum docete dandum in manuy id est opere ejus, ut per opera fides clarescat, et per fidem opera confirmentur ; annulus enim rotondus, cum non habet principium neque finem significat fidem aeternae Trinitatis, quo fidelis anima Deo desponsatur ; hunc annulum debent ministri Ecclesiae in manu dare, docendo ipsum habendum in opere : Fides enim sine operibus mortua est, et similiter opus sine fide non sufficit; et calceamenta^ id est Sanctorum exempla, in pedes ejus, scihcet in intellectu et affectu. Secundum Chrysostomum, ad non tangendum terrena, et ad corrigendum viam, ut per lubricum mundi isiius iter fixus et immaculatus incedat. Et adducite vitulum saginatum, id est Christum, quem, secundum Chrysostomum, vitulum nominat propter hostiam et immolationem corporis immaculati ; saginatus autem dicitur propter gratiarum pinguedinem et plenitudinem, quia pinguis et opimus onmi spirituaii virtute in tantum est, ut pro totius mundi salutesufficiat ; et occidite, hoc est, secundum Augustinum, mortem ejus insinuate; tunc enim cuiqueocciditur, cum credit occisum. Hic ergo vitulus filio prodigo revertenti adducitur et occiditur, quando Christi Passio Gcntiii populo etcuiiibet peccatori proedicatur ; aut quando in sacramcnto Eucharistia? miuistratur. llic vilulus semel occisus est in re^ sed multoties in sacramentalirepraesentatione; quolidie vero immolatur et credentium fide, ct pra^dicantium recordaliune. Et manducemus et epulemur, quia peccator vere poenitens ad mensam Christi cum aliis Christianis recipitur ; et non solum filius reversus reficitur, sed ctiam pater et servi ejus, quia refectio Dei et Sanctorum est salus peccatorum; et ideo bene dicit pluraliter: Manducemus et epulemur. Unde Ambrosius : « Epulantem autem inducit, cum dicit epulemur, ut ostenderet quoniam paternus est cibus salus nostra, et Patris est gaudium nostrorum redemtio peccatorum.
» Quia hic filius meus mortuus em^, spiritualiter perinfidelitatem et morte culpce, et revixit per fidem et vitam gloriae; vel, mortuus erat, per separationem a Deo, tamquam a Patre, et revixit, revertendo ad Deum tamquam ad Patrem suum, quia, secundum Augustinum, vera mors, quam homines non timent, est separatio animae a Deo, qui est vera vita animarum ; perierat^ scilicet recedendo a consortio Sanctorum, quasi a fratre, it inventus esf, quia matri Ecclesiae restitutus per Baptismum, velpoenitentiam. Et nota hic circa receptionem peccatoris, quod Pater de coelis recipit poenitentem velociter ; quod notatur cum dicitur: Et accurrens, quia Dmspronus est ad miserendum, et tardus ad puniendum, cujus natura et proprietas est misereri semper et parcere; secundo, recipit dulciter, reconciliando eum per gratiam sibi, ideodicitur: Cecidit super collum ejus ; tertio recipit honorabiliter, ideo dicitur : Proferte stolam primam, et induite illum, id est restituite innocentiam quam in Baptismo induerat, sed per peccatum perdiderat ; et date annulum in manu ejus, id est gratiam bene operandi, quia non sufficit habere innocentiam, nisi fiant opera bona, sed quia in operando saepe adversa occurrunt, ideo subditur : Et calcea0,: meiita in pedes ejus, id est constantiam contra adversa ; quarto. recjpit laetaiiter, unde dicitur : Et adducite vitulum saginatum, et occidite ; et manducemus et epulemur, Deus enim ipsi poeoitenti consolationes etdulcedines infundit, etin conversione peccatoris ipseDeus, et Angeii, etomnes Sancti gaudent. i5 Indignatio senioris fratris. — Fj^at autem filius ejus senior in agro , id cst Judaicus populusin cullu unius Dei occupatus erat, Legem obser\ando ; vel Chrislianus in justitia perseverans, remisse tamen operando. Ei cum veniret et appropinquaret domui, scilicet Ecclesise, audivit symphoniam et chorum, scilicet poenitentes Deum laudantes, etin Domino gaudendoepulantes; et vocavit unum de servis, et interrogavit quid hwc essent, scilicet festa Ecclesise vel gaudia. Isque dixit illi : Frater tuus, id est Gentilis populus, vel peccator, venit, scilicet ad fidem et poenitentiam ; et occidit pater tuus^ id est Deus, qui est Pater omnium per creationem, vitulum saginatum, id est Christum, quod intellige, ut supra dictum est, quia salvum ipsum recepit, scilicet Gentdempopulum et peccatorem. Indignatus est autem frater senior, talis enim aliquando miralur quod Deus respicit magis peccatorem conversum, dando ei virtutem fortius operandi, et talis admiratio potest dici indignatio large loquendo, in quantum talis non videtur dignus tanto bono ; et nolehat introire, sciJicet ad convivium,id estin Ecclesiam, vel in peccalorum communionem, propter indignationem.
Fater ergo illius, scilicet Deus, volens pacificare eum et amuvere hanc admirationem, seu indignationem, et cupiens hunc salvare: Vult enim omnes homines sulvos fleri. . . egressus, scificet de domo synagogse in Ecclesiam, vel de rigore jusiiiiai ad misericordiam ; ca^pit 7'ogare illum^ per se, scilicet interna inspiiatione; et per suos vicarios, scilicet apostolica praedicationc, et aliorum eruditione, ostendens justo quod hoc non provenit ex parte veteris peccatoris poenitentis, sed cx infinita bonitate Dei conferentis, secundum sua vera judicia facultatem omnium transcendentia ; et quod quidquid operatur juste fit, licet hominibus aliquando aliter videatur. At ille respondens dixit patri suo indignationis suje causam ostendendo : Ecce tot annis servio tibi, scilicet Lejzis justitiam sectando, vei pro tc mala sustmendo, et bona faciendo, et numquam mandatum tuum prxterivi, quod scilicet cst de uno Deo colendo, vel a justitia incepta recedendo, et tamen numquam dedisti mihi hoedum, quia omnia beneflcia Veteris Legis modica sunt, et quasi nullius reputationis respectu beneficiorum Novae Legh;ut cum amicis meis epularer, scilicet cum Prophetis, Patriarchis et Angelis ; vel hoedum, id est tantam peccatorum exprobationem et abominationein, ut epularer per devotionis fervorem. Sed postquam filius tuus hic, qui devoravit substantiam suam, scilicet temporalem et spiritualem, cum meretricibus, id est cum carn. ilibus vitiis et spiritualibus, ve? iit^ occidisti ei vitulum saginatum, scilicet Christum, vel dedisti ei magnae devotionis pinguedinem.
Quasi diceret, secunduin ordinationem tuam hoc fuit. ] 6 QUOMODO A PATRE REPREIIENDATUR. At ipsc, scilicet pater ejus, dixit illi, scilicet filio suo seniori, tamquam pius pater ipsum placarevolens : Fili, tu semper mecum es,scilicet pcrLegis observantiam, vel per justitiae custodiam ; et omniamea tua sunt, scilicet bona gratiae in re, et bona gloriae in spe. Quasi diceret : Tamquam jure hereditario per debitum remunerationis tibi omnia meadebentur. Epulari autem et gaudere oportebat, quia frater tuus hic, scilicet, unde congauderedeberes, nonindignari, mortuus erat, scilicet per privationem fidei, quae est animae vita, vel per amissionem innocentiae et justitiae, et revixit, per susceptionem fidei et recui^erationem innocentiae ; perierat, propter moruni amissionem, et inventus est, quia redditus matri Ecclesiaepropter emendationem. Monet eum gaudcre : quia in hoc apparet oplinie bonitas hominis, quando scilicet Jibenler videt emendationcm et correctionem IVatris. Unde Augustinus: (( Nibil ita probat spiritualemvirum, sicut peccati alieni curatio ; cum liberationem potius quam insultationem, potius auxilia quam convitia meditiitur ; etquantum tacultas tribuit, suscipit. » Ubi Chrijsostomus : (( llaec crgo parabola ad hoc est composita, quod peccatores non diCfidant reverti, scientes quod magna consequentur ; unde introducit alios turbatos in eorum bonis, non ut judicet eos livore tabescentes, sed tanto decore honoratos redeuntes, ut etiam invidiosi possint aliis tieri: » haec Chrysostomus.
Unde dicit iiiDionysius: (( Vere optimus, et superoptimus Jesus Chiistus, qui redeuntibus amabilem se exbibet; riccedentibus quoque occurrit et obviat ; et totus totos amplectens salutat ; et in humeros tollit, quos vix ab errore convertit ; nec de prioribus illos accusat, sed diem festum agit, et amicos convocat, et, ut fit omniumlaetantium habitudo, optimos quuque Au<:elus in laetitiam suscitat: » haec Bionysius. Quotidie Deus filium recipit revertentem, dum quemlibet peccatorem recipit poeniteulem ; et alia supradicta circa eum facit, dnm gratiam quam iu Baptismo reccperat, et per culpam perdiderat, iterum illi reddidit. Igitur non debemus fratrem nostrum peccatorem contemnere, vel dereiinquere ; sed revertentem dulciter recipere, ac caritatem circa eum ostendere, et benigne tractare: ne Salvator noster iratus nos peccatores merito contemnat, et juste derelinquat. Considera nunc quantum operalur poeuitenlia, et quanta sit circa pcjenitentes Dei misericordia. Unde Bernardus : « 0 felix poenitentium humilitas! 0 bona spes confitentium ! quani facile vincis invincibilem, quam cito tremebundum Judicem convertis in piisimum Patrem! » Et iterum : (( 0 quai ct qualis et quanta est misericordia Dei, quae peccatorem conversum non minus diligit, quam eum qui nullam peccati maculam contraxit!»
hsdcBernardus.
TreS igitur parabula3 uno Ilne clauduntur, de quibus Amhrosius sic loquitur: (( Non otiose sanctus Lucas ex ordine tres parabolas posuit : ovis qua; perierat, et inventa est ; drachma qua^ perierat, et invonta est ; filius qui erat mortuus, et revixit : ut triplici medio provocati vulnera nostra curemus. Spartum enim triplex non corrumpetur. Qui suntisti ? Pater, pastor, et mulier. Nonne Deus, Pater ? Christus, Pastor ? Mulier, Ecclesia ? Christus te in corpore suo revehit, qui tua in se peccata suscepit, quaerit Ecclesia, recipit Pater ; quasi Pastor revehit, quasi mulier inquirit, quasi Pater vestit ; prima misericordia, secunda suflragatio, tertia reconciliatio.
Singula singulis quadrant, Redemptor subvenit, etiam suflragatur, auctor reconciliatur. Eadem diviuaj operis misericordia, sed diversa pro meritis nostris gratia. Ovis a pastore lassa revocatur, drachma quiB perierat invenitur, ad patrem filius suis vestigiis redit, et plena condemnati erroris regreditur poenitentia. Oves sunuis, oremus ut super aquam refectionis nos collucare dignetur, oves, inquam, sumus, pascua petamus ; drachma sumus, liabeamus pretium ; filii sumus, ad Patrem redire festinemus ; nec vereare ne te non recipiat. Non enim delectatur Deus perditione vivorum. Jam occurrens venienii tibi cadetsuper collum: Bominus'\Qn\m erigit eliS05. Osculumdabit, quod est pignus amoris; stolam, annulum, calceauienta proferri jubebit. Tuadliucinjuriam metuis ille restituit dignitalem !
Tu supplicium vereris, ille osculum defert ! Tu convitium times, adornat ille convivium ! Facile recunciliatur, quando intense rogatur. Ideo discamus, quali Pater, obsecratione sit ambiendus. Pater, inquit, quam misericors, quam pius, qui nec offensus patrium de(iignatur nnmen audire ! Pater inquit, peccavi in ccelum et coram te. Haec esl prima confessio apud auctorem natur*, apud solem misericordiae, arbitrum culpae Sed et Deus novit omnia, vocem tamen tuaB confessionis exspectat : Ore enim confessio fit ad salutem. Confitere ergo magis, ut interveniat pro te Christus, quem advocatum habemus apud Patrem, roget Ecclesia, illacrymetpopulus; nec vereare ne non impetres: advocatus spondet veniam, patronus promittit gratiam, reconciliationem tibi paternae pietatis pollicetur assertor.
Crede, quia veritas est ; acquiesce, quia virtus est ; habet causam ut pro te interveniat, ne pro te gratis mortuus sit ; habet et causam ignoscendi Pater, quia quodvult Filius, vult Pater. Occurrit tibi, quia audit te intra mentis secreta tractantem. Et cum adhuc longe sis, videt et accurrit : videt in pectore tuo, accurrit, ne quis impediat, complectitur quoque. In occursuprsesentiaest, in amplexu clementia et quasi quidam patrii amoris effectus ; supra collum cadit, ut jacentem erigat, ut oneratum peccatis atque in terrena defluxum reflectat ad coelum, in quo suum quaerat Auctorem. Cadit in collum tuum Christus, ut cervicem jugo exuat servitutis, et collo tuo jugum suave suspendat: » haec Ambrosius.
Cousidcra nuuc ex praemissis, quam multis modis inducit nos Deus, ut pusillos et humiles dillgamus, nec aliquem ex his contemnamus,sed saiutem eorum cum diligentia quaeramus. Unde Chrysostomus : « Vides per quot inducit nos ad vilium fratrum diligentiam, ne utique contemnamus tales animas. Etenim haec omnia dicta sunt propter hoc ; omnia ergo sunt tolerabilia, propter salutem fratris. Ita enim studiusissimum quid Deo est anima, ut neque proprio Filio suo pepercerit ; ideo, rogo, mane apparente, confestim exeuntes a domo, hanc unam intentionem habeamus, et idem^ ad omnes studium, ut eum qui periclitatur eripiamus ; non dico hoc solum sensibile periculum, sed id quod est animae, id est quod a diabolo hominibus infertur : » haec Chrysostomus. ORATIO Veni, Domine Jesu, quaere servum tuum ; veni, pastor bone, quaere errantem et lassam ovem tuam ; veni, Sponse matris Ecclesiae, quaere drachmam perditam ; veni, Pater misericordiae, recipe filium prodigum ad te revertentem. Veninon cumvirga,sedcumcaritate,etspiritusmansuetudine ; veni ergo, Domine, quia solus es qui possis errantem revocare, perditum invenire, profugum reconciiiare ; veni, ut facies salutem in terris, gaudium in coelis; et converte me ad te, et da mihi veram et perfectam poenitentiam agere, ut sim Angelis occasio laetitiae, Domine Deus salutismeae. Amen.
Scripture echoes
- ↩Luke.15.8-Luke.15.10 — Or what woman, having ten drachmas, if she loses one drachma, does not light a lamp and sweep the house and search carefully until she finds it? Luke.15.9 — and having found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the drachma that I had lost.' Luke.15.10 — In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents.
- ↩Luke.15.20 — And he got up and went to his own father. But while he was still a long way off, his father saw him and was moved with compassion, and ran and fell on his neck and kissed him.
- ↩Luke.15.20 — And he got up and went to his own father. But while he was still a long way off, his father saw him and was moved with compassion, and ran and fell on his neck and kissed him.
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