De Pentecoste
The Descent of the Holy Spirit
The chapter opens by explaining the theological significance of Pentecost, the descent of the Holy Spirit upon the disciples, and the nature of the Spirit's mission from the Father and the Son.
Call it Pentecost, which is the fiftieth day after the Resurrection. But ten days after the Ascension of the Lord, the Lord Jesus tells the Father of his promise, which he had made to the disciples about sending the Holy Spirit. Since this pleases the Father, They send the Holy Spirit to be given to the disciples, to fill them, strengthen them, instruct them, and confirm them with His gifts and joys. The Spirit, ready at once, arrives suddenly. He descends upon them. However, it is worth noting what Bede says regarding what the Lord Jesus says about Pentecost. He foretold the Spirit of truth and that he was to be sent by him, and he adds that the same Spirit proceeds from the Father—not because the same Spirit proceeds from the Father in a different way than he is sent by the Son, or proceeds from the Father at a different time than when he is sent by the Son; but the Son says he proceeds from the Father to show that his Person is one thing and the Father's is another, and to declare that in the same distinction of Persons, there is one operation and will of his own, along with the Father's will and operation. When the grace of the same Spirit is given to men, the Spirit is indeed sent by the Father and by the Son; He proceeds from the Father and from the Son, because His mission is the very procession by which He proceeds from the Father and the Son. He comes of His own accord, because just as He is coequal with the Father and the Son, so He shares the same will with the Father and the Son. For the Jews who were living among the Greeks, just like other nations, frequently used Greek terms. Pentecost is a term that also refers to the fiftieth day, and to the celebration that extends for seven days. For there were three feasts that lasted seven days: Passover, Pentecost, and the Feast of Tabernacles. When the days of Pentecost—that is, the fifty days from the Resurrection—were being fulfilled, and the days of Pentecost—that is, the seven-day celebration—were beginning, the disciples (nearly one hundred and twenty of both sexes) were gathered together in the upper room on Mount Zion, where the Last Supper had taken place, persevering in prayer and awaiting the promise of the Holy Spirit. That original number of twelve Apostles had now increased tenfold. At the third hour of the day, a sound suddenly came from heaven—that is, from the air—because a roar rang out like a spirit arriving, like a violent wind. The word 'like' serves as a comparison, as if to say the Spirit came in the likeness of a violent wind; or, 'like the violent Holy Spirit,' where 'like' expresses truth, because the Holy Spirit is truly called violent, as if 'carrying us'—alienating us from the mind and the mind's affections—or 'like a vessel taking away,' that is, taking away eternal damnation. Therefore, what was said—'like a violent spirit arriving'—can refer to both the sound and the Holy Spirit, because it is ambiguous and applies to both. He comes with a sound that terrifies the rebellious, and with a breath—proceeding from within—that brings the affections of the devout to life. And that sound, or rather the Holy Spirit, filled the whole house where they were sitting—that is, everyone sitting in the house—fulfilling what had been said to them by the Lord: "Stay in the city until you are clothed with power from on high." For these gifts could only come to those gathered together in one mind and lifted up to higher things through longing. The tongues were divided like fire, and they appeared to them as parted tongues like fire—that is, fiery rays in the shape of tongues resting upon the heads of each one. As Gregory notes, it's well said that the Spirit appeared in fire because it shakes the numbness of cold from every heart it fills and sets it ablaze with a desire for His eternity. Hence Origen also says, "Our God is a consuming fire as long as there are things in us worthy of being consumed; but once those things are consumed, He will no longer be fire." . Likewise, Jerome says, "Fire has a dual nature, because it gives light and it burns." God shines upon the just and burns the sinners. j. Furthermore, the gifts of the Spirit. The saints are fittingly represented by fire. For the Spirit is like fire: first, it purifies through the gift of fear. Second, it melts through the gift of piety. Third, it adorns through the gift of knowledge; fourth, it strengthens through the gift of fortitude; fifth, it lifts up through the gift of counsel; sixth, it humbles through the gift of understanding. Seventh, it sweetens through the gift of wisdom. ... The first effect of fire is seen in the salamander, the second in wax. The third is in metals, the fourth in bricks, the fifth in vapors. A lamp in the light and a feast in the food. And so they were all filled with the Holy Spirit; and then they began to speak in various languages, according to the impulse of that same Holy Spirit, just as the Holy Spirit himself granted. He gave them the power to proclaim and to speak; he who distributes to each as he wills, and breathes where he wills, when he wills. As much as he wills and however he wills. He taught them the truth, ignited them with the unquenchable fire of charity, guided them toward every good action, and strengthened them with the invincible power of fortitude in every virtue, inspiring them with the knowledge of all languages. Just as it is written in Wisdom: 'The Spirit of the Lord has filled the whole world, and that which holds all things together, knowing every word, has the power of speech.' . He holds the knowledge. Inwardly. And the Holy Spirit filled the whole world. The disciples. Since the tongues of all were then held by the Church, and since all tongues were therefore shown to be credited to her. It itself, however... It descended visibly, and expressed the use of this in the Apostles, so that it might minister the word, the light of the intellect, and the warmth of love, and the heat. For the tongue explains, but the fire illuminates. And it warms. It also strengthens the testament. But it was given for another purpose—specifically, for the forgiveness of sins. After His resurrection, He breathed on the Apostles and said to them, 'Receive the Holy Spirit; whose sins you forgive, they are forgiven them.' And... '...and whose sins you retain, they are retained.' And so it was added.
The Signs and Gifts of the Spirit
The text details the various forms in which the Holy Spirit is given, distinguishing between visible signs like fire and tongues and the invisible indwelling of grace.
It’s worth noting that the Holy Spirit descended twice upon Christ, and twice upon the disciples. He came down upon Christ in the form of a dove, which is the grace of Christ given through the Holy Spirit, and this was for the purpose of grace in the Sacrament; and He descended in the form of a dove, which is a gentle animal; and through doctrine, and thus He descended. A bright cloud, then, and there it is shown in glory: 'Listen to Him,' He says. But He first gave the Apostles the Spirit in a breath, to signify... ...the grace in the Sacrament, of which they were ministers, from which... ...'Whose sins you forgive, they are forgiven them;' and by tongues of fire, to signify the propagation of grace, from which, after they were filled with the Holy Spirit, they... PENTECOST. To speak, therefore, according to Gregory... The Apostles were modified and gifted. The Holy Spirit. I know they received it first from the Lord. He stood in their midst, breathing the Holy Spirit upon them; later, He sat in glory, and in various ways, He sent the fire that is poured into hearts by the Holy Spirit. They are filled with these gifts, namely the love of God and the love of neighbor. The law is within them. The earth is given. The Spirit is given so that the neighbor may be loved; the Spirit is sent from heaven so that God may be loved. Just as there is one charity but two commandments, so there is one Spirit and two gifts. And because we reach the love of God through the love of our neighbor, the Spirit is given first in this life, and later from heaven, just as John says: "Whoever does not love his brother whom he sees, how can he love God whom he does not see?" The Holy Spirit was even given to the Apostles before the Passion, for the sake of purification. They were baptized and empowered to perform small miracles when they were sent out to preach, and it was said to them: "Heal the sick, cast out demons, raise the dead." I, for my part, declare this boldly. From that time on, those who believed in the Lord always possessed the Holy Spirit, and they couldn't perform signs without His grace; rather, they received Him according to their measure and capacity. But first: After His Resurrection, they received the grace of the Holy Spirit to forgive sins and to baptize, and... But on the day of Pentecost, the Spirit was promised to them more fully, so that they would receive power from on high. By which they were to preach the Gospel of Christ to all nations. See and understand. Therefore, let's not doubt. For when, in... On the day of Pentecost, He filled the Lord's disciples. It wasn't a holy beginning of mere emotion, but an affection of the heart. This. And the patriarchs and prophets. And so. People of every age. They are afflicted by the same. The Holy Spirit. Sanctified and enlivened well. Without this grace, nothing is ever established. Established. Sacraments. And there are no exceptions. The mystery is that the same Spirit is always the one who gives spiritual gifts. However that may be. It is given without measure, for the Spirit is God. The Holy Spirit is God, invisible and eternal. And it should be noted that the Holy Spirit is given, or sent, both visibly and invisibly. Visibly, when He is shown through some visible sign. The Spirit is revealed in five ways: first, in the form of a dove over Christ. He was baptized. Second, in... the form of a bright cloud, when... Christ was transfigured. Third, in the form of... a breath, when Jesus breathed on them and gave the Spirit. He was holy on that very day of Easter. Fourth and fifth, in the form of fire and... tongues, which appeared in a dual form. He appeared today. He is sent invisibly, however, when... to sanctify the creature, He glides into the hearts of the pure. The Spirit blows where He wills, and you hear His voice, but you don't know where He comes from or where He's going, nor—as Bernard says—about the invisible Word.
Discerning the Spirit's Presence
The author provides practical markers for discerning the presence of the Holy Spirit in the soul, categorized by the spiritual progress of the believer.
It didn't enter through the eyes. That is because it is invisible. It didn't come through colors, nor through the ears, because it made no sound, nor through the nostrils, because it doesn't mix with the air. It didn't come through the mouth, because it isn't something to be eaten or drunk. It is not perceived by necessity. That is because it isn't something tangible. If his ways are unsearchable, how could I have known it was there? In fact, I understood his presence by the order of things, and from... Through the flight from vices, the compassion of the heart, the pursuit of virtue, and the rebuke of hidden sins, I have marveled at the depth of His wisdom; through whatever small improvement in my ways, I have experienced the goodness of His gentleness; through the reformation and renewal of the spirit of my mind, I have perceived some glimpse of His beauty; and through the gathering of all these things together, I have stood in awe of the magnitude of His greatness—this is Bernard. Chrysostom also says: if there is anything good, it is that... They spoke through the faith of those who believed; the Holy Spirit dwells in something evil... Hence, even in the times of Augustine, the Holy Spirit fell upon them in tongues that not only the Holy Spirit gave them to speak. The signs were for an opportune time. It was necessary to signify the Holy Spirit in all languages in this way, because the Gospel of God was going to spread through every language across the whole world. That was signified, and it has passed. If, therefore, the testimony of the presence of the Holy Spirit is not made through these miracles now, how is it made? How does each person know they have received the Holy Spirit? Let them question their own heart: if they love their brother, the Spirit of God remains in them. Let a person look into themselves and test their own heart before the eyes of God; let them see if the love of peace and unity is in them, and a love for the Church spread throughout the whole world. They shouldn't think they only love the brother they see right in front of them. For we see many of our brothers, and in the unity of the Spirit of God... r. Why is it a wonder, since we have the same Head in heaven? Ask yourself if you have love for your brother; there cannot be love without the Spirit of God, because Paul cries out: 'The love of God has been poured into our hearts through the Holy Spirit who has been given to us'—this is what Augustine says. The mission of the Spirit, therefore, happens in the heart. But there are three signs of this indwelling. It should also be noted that we cannot know with certainty that the Spirit is in someone, because 'the Spirit blows where it wishes, and you don't know where it comes from or where it goes.' We can, however, conjecture certain signs through their effects, by which we may somehow infer that the Holy Spirit is present in someone, though this happens differently according to the threefold state: namely, beginners, those making progress, and the perfect. For the Holy Spirit breathes, inhabits, and refreshes: He breathes in beginners, inhabits those making progress, and refreshes the perfect. There are three signs of the Holy Spirit by which He breathes in beginners. The first is sorrow for past sin, because the Holy Spirit hates filth and cannot dwell in a heart subject to sin. The second is a firm purpose to avoid future sin, with the result that it can in no way be held against one's own will. This happens when the Holy Spirit assists through grace and helps our weakness. The third is a readiness for good, because, according to Gregory, the love of God, which is the Holy Spirit, is never idle; for it works great things. As for those making progress, there are other signs by which it is conjectured that the Holy Spirit dwells in them. The first is a frequent and just examination of conscience, not only regarding mortal sins, but even venial ones. Just as the Holy Spirit is opposed to mortal sin, so the fervor of love, which is from the Holy Spirit, is opposed to venial sin, so that it may expel it from the soul, lest it displease the Holy Spirit. The second sign is a decrease in desire; for the more love grows in those who are progressing, the more the heart is drawn away from temporal things. As Augustine says: "The poison of love is the desire for temporal things, and the nourishment of love is the decrease of greed." The third sign is a diligent observance of the commandments, because the commandments cannot be observed without true love. Augustine gives an example of this: "Who is it," he asks, "who says, 'I love the Emperor, but I hate his law?'" If, therefore, you say you love God, keep his commandments—so says Augustine. Now, regarding those who are perfect, there are three other signs that indicate the Holy Spirit has filled them. The first is the manifestation of divine truth; for since the Holy Spirit is the Spirit of truth, it is his nature to teach all truth. Therefore, wherever the Holy Spirit is, he reveals himself through certain revelations of divine secrets and communicates with the person as with a secret friend. The second sign is to fear nothing but God alone; for perfect love casts out fear, because it has nothing painful in it, whereas fear has pain. Hence the Apostle says: 'Where the Spirit of the Lord is, there is freedom,' and freedom does not exist with servile fear. The third sign is a longing for release, so that a person, out of the intensity of divine love, desires to be set free and to be with Christ, because the Holy Spirit lifts the mind to a longing for heavenly things. Happy, then, is the soul that desires to be set free and to be with Christ, for it has the most certain sign that the Holy Spirit has filled it. Beyond what has been said, there are three other signs by which one can judge that they possess the Holy Spirit; for the Holy Spirit appeared in a threefold sign: in the form of a cloud over Christ transfigured, in the form of a dove over Christ baptized, and in the form of fire over the assembled college of the Apostles. The first sign is an abundance of tears, and this is why He appeared in the form of a cloud; for just as clouds dissolve into rain when the south wind arrives, so minds dissolve into tears when the Holy Spirit arrives. The second sign is the letting go of injuries, which is why He appeared as a dove, a creature that lacks gall. The third sign is a longing for heavenly things, which is why He appeared as fire; for just as fire tends upward, so the Holy Spirit makes hearts rise upward.
The Call to Spiritual Transformation
The narrative reflects on the apostolic mission and the necessity of renouncing carnal desires to fully embrace the Spirit's transformative power.
There were religious men in Jerusalem and living in Judea, and besides them, many others from nearly every nation under heaven who had arrived; for the Jews had been scattered by many captivities, and now, by God's arrangement, they had all gathered for the feast day. Having heard the roar and the sound of the wind that had echoed in the air above the upper room—to such an extent that it could be heard throughout the whole city—everyone gathered to the disciples and were amazed, because each one heard them speaking in his own language. Others, however, mocked them, saying, "They're filled with new wine; they're completely drunk," for drunkenness from new wine is more intense than from old. And although they said this in mockery, it was nevertheless true; for they were not filled with the wine that was at the wedding, but with the new wine of spiritual gifts, of which it is said elsewhere: "Then Peter stood up with the eleven, showing that they were not drunk, since it was the third hour of the day, and it was not yet time for eating, nor were they accustomed to getting drunk while fasting; but rather, they were filled with the Holy Spirit, and it was the fulfillment of the prophet Joel's prophecy regarding the coming of the Holy Spirit upon men." It was then that Christ, who had bestowed gifts—that is, the Holy Spirit—upon men, for every good gift of ours is from above, ascended. He had said, "If I don't go away, the Advocate won't come to you; but if I go away, I will send Him to you." If you cling to the flesh carnally, you won't be capable of the Spirit. The meaning is: You cannot fully grasp the Spirit. As long as I am according to the flesh, I am entirely with you; hence, he who had already received the Spirit. If we have known Christ according to the flesh, we know him that way no longer. Let those who are given over to carnal desires and delights attend to the word of Bernard, who says: 'If the Apostles, still clinging to the things of the flesh—which only the Holy of Holies could cleanse—could not be filled with the Holy Spirit until those things were taken from them, do you think you can receive that most truthful Spirit while you are still bound and stuck to your own flesh, which is filthy and filled with all sorts of sordid fantasies, unless you strive to renounce these carnal comforts entirely?' In truth, when you begin, sadness will fill your heart; but if you persevere, your sadness will be turned into joy. For then your affection will be purified, your will renewed, and your soul will not be created anew; and it will come to pass that what seemed difficult, or even impossible, will seem sweet as you pass through many things. If, therefore, you desire the delights of the Spirit, you must spit out the delights of the flesh, because, as the writer says... If we find anything in the flesh, we find it in the Spirit that delights. But alas, few are spiritual today, as they prefer the delights of the flesh to the delights of the Spirit. Although many have the spiritual habit. Conditions. You can tell the difference between spiritual and carnal people by the words of the Apostle, who says: 'Those who live according to the flesh are concerned with the things of the flesh; but those who live according to the Spirit are concerned with the things of the Spirit.' A person proves they are truly spiritual by certain signs: they flee a place where their spirit might be offended just as quickly as they would a place where their body might be hurt, and they are just as eager to seek spiritual medicine as they are bodily medicine. Because the spirit is more worthy than the body, you must be more careful to protect the spirit from harm than the body. Whether it is preaching, reading, or some other act that delights and strengthens the spirit—just as food strengthens the body—if someone neglects the time for spiritual food as they would the time for bodily food, they are just as negligent in their spiritual duty as they are in caring for their flesh. Carnal people are anxious to have everything they need for their bodies. Spiritual notes on Pentecost. A person should be concerned about what grace they need in adversity and what they need in prosperity, what they require for friends and what for enemies, how to conduct themselves alone with God, and how to conduct themselves while interacting with others, and so on for other matters. But who is this person, that we might praise them? For although some people of this time do good works, they are only half-finished: some have attained the grace of generosity but are unstable due to the incontinence of the flesh; others are chaste in body but are greedy with the fires of avarice; others have the grace of gentleness but are faint-hearted due to bitterness of spirit; others do not hold onto injuries and forgive quickly, but they are not careful enough in guarding their hearts and provoke quarrels by getting angry too easily; others boast about what God has given them as if they had acquired it through their own labor; others afflict their bodies with fasting but admit pride, avarice, envy, and other wicked things, or they tear down their neighbor, as if they were eating their flesh and drinking their blood. And so it is with many today: the best among them is like a buckthorn, and the rest are like a thorn in the hedge. You should know that many things are necessary for someone who wants to make progress and serve God in the spiritual life: first, a clear and perfect knowledge of their own defects and weaknesses; second, a great and fervent anger against their own natural, evil inclinations and desires; third, a great fear, which they ought to have regarding the offenses committed against God up to this point, because they aren't certain whether they have made proper amends or if they have truly made peace with God; fourth, a great fear and trembling that ought to be in them, lest through their own fragility they fall back again into similar or even greater sins; fifth, a strong discipline and harsh correction to govern the five bodily senses and to bring their whole body into subjection to the service of Jesus Christ; sixth, to treat with virtuous caution any person or any other creature that drives them not only toward sin, but even toward any imperfection in the spiritual life, just as they would a demon from hell; seventh, a sweet and continuous remembrance of the benefits of God that they have received up to now, and receive daily from the Lord Jesus Christ, along with giving thanks; eighth, to stand in prayer night and day; ninth, to carry the cross of Christ, which has four arms: the first is the mortification of deadly vices, the second is the abandonment of all temporal goods, the third is the cutting off of all carnal attachments to friends, and the fourth is the contempt, hatred, and annihilation of one's own self. The disciples, taught and enlightened by the power of the Holy Spirit, set on fire, helped, comforted, strengthened, consoled, and filled with every joy, though they were few and simple, shook the whole world and largely brought it into subjection. Partly with fiery words, partly with perfect examples, and partly with wondrous miracles, they planted the Church throughout the world. Purged, enlightened, and perfected by the power of that same Holy Spirit, the Church became lovable to her Spouse and to his groomsmen, surrounded by a beauty of exceeding greatness and wondrous variety, while to Satan and his angels, she became as terrible as an army set in array. For as a weak and firm thing, signs and miracles were applied, for a sermon can only be confirmed by signs. As Gregory says, "Obedience follows the command, and signs follow obedience." Just as the preaching was confirmed by signs then, so now it is necessary for every preacher to confirm his sermon with the signs of good works. Theophilus says, "It must be known that even now the sermon is confirmed by works, just as the Apostles' works confirmed their sermons, with signs following." Whatever we say about virtue, let it be confirmed by works and actions so that we may finally be perfect, with Him cooperating in all our words and works; for the glory of words and works belongs to Him, to God, forever and ever. As Theophilus says, "And then the prophecy was fulfilled, and their words were right." The fiery and sanctifying Spirit sowed words in the hearts of the Apostles. Like a wise inventor, He filled the twelve pipes of faith in the organ with a new breath, and through diverse spiritual currents in those apostolic pipes, He scattered the words of divine virtue to all nations. The effect and fruit, therefore, that followed from this shows how worthy this solemnity is today. Hence Gregory says: 'Consider.'
The Duty of Constant Praise
The final portion of the chapter serves as a devotional exhortation to constant praise, reflecting on the dignity of human creation and the debt of love owed to the Creator.
Brothers, consider the significance of today’s solemnity regarding the coming of the Holy Spirit after the Incarnation of the only-begotten Son of God. For just as that one was honorable, so too is this one. In the former, God, remaining in Himself, took on human nature from above; in the latter, men were made sons of God through adoption. Consider how great this solemnity is, as it contains the very arrival of God. Therefore, brothers, prepare the home of your mind for good works, as Gregory says. It should be noted that the Lord Jesus didn't send the Holy Spirit immediately after His glorious Ascension, but after ten days: first, so that the Apostles might prepare themselves for His coming through fasting and prayer; and second, so that they might receive the Holy Spirit having fulfilled His ten commandments. He sent Him on the fiftieth day after the Resurrection, just as the people of Israel, after their liberation from Egypt, received the Law of fear on the fiftieth day; so too, after their liberation, the Apostles received the Law of love. In the jubilee year, which is the fiftieth year, the Jewish people recovered their lost liberty and inheritance; on this day, the Christian people received their lost liberty and the inheritance of paradise. Pentecost was a significant day for the Jews, as it was then that the Lord descended upon the mountain. He gave them the Law while they listened. In the same way, fifty days after Passover, the Holy Spirit descended upon the disciples on Mount Zion in tongues of fire, and He impressed the new Law of spiritual grace upon their hearts. Bede says: 'This feast was not only consecrated by the gifts of the Gospel, but was also prefigured by the mysteries of the Law; and by the Lord's command, it has been observed with sacred ceremonies throughout the years.' For the children of Israel, having been freed from Egyptian slavery through the sacrifice of the paschal lamb, went out into the desert to reach the promised land and arrived at Mount Sinai; and the Lord, descending in fire upon the mountain on the fiftieth day after Passover, gave them the Decalogue of the Law, and in memory of the Law given, He established that on that day every year, a sacrifice of the first fruits of that same year should be brought to the altar. The meaning of the sacrifice of the paschal lamb and the release from Egyptian slavery is clear to all who read: Christ our Passover has been sacrificed, and He is the true Lamb who took away the sins of the world, who redeemed us from the slavery of sin by the price of His blood, and who showed us the hope of life and eternal freedom by the example of His Resurrection. Therefore, on the fiftieth day after the slaughter of the lamb, the Law was given, with the Lord descending upon the mountain in fire; and on the fiftieth day after the Resurrection of our Redeemer, the grace of the Holy Spirit was given. This happened while the disciples were gathered in the upper room. The height of the upper room and the mountain peak represent the loftiness of heavenly commandments and gifts; they show that no one still clinging to base desires can be worthy of obeying divine commands or receiving heavenly gifts—so says Bede, in the third book on the Holy Spirit. So, the mission of the Holy Spirit was prefigured in the giving of the Law, and the feast of Pentecost, which the Church celebrates today, was once celebrated in a figurative way by the synagogue. Just as the Jews received the Ten Commandments on Mount Sinai on the fiftieth day after they left Egypt, so the disciples received the grace of the Holy Spirit on the fiftieth day after we were freed from hell. This was also prefigured in the superabundance of oil given to the poor widow through the prayers of Elisha, who, moved by mercy for the poor woman, obtained for her an abundance of oil from the Lord. This widow signifies the holy Church; once her Spouse, Christ, was taken away, she seemed like a widow. But the Lord, moved by mercy, gave her an abundance of oil—that is, the grace of the Holy Spirit and the understanding of languages. God prefigured this miracle of the understanding of languages, as if by a sign, in the fact that He created diverse languages during the building of the Tower of Babel. For back then, He changed one language into many; now, He has given everyone the understanding of all of them. He wouldn't have performed this miracle now if He hadn't first ordained the division of languages back then. And just as He confounded the builders back then through languages, so now He has confounded the Jews through languages, who were greatly confused when they heard such a great and new miracle. Therefore, let us praise the Lord with all our strength on this feast day; let us exult and rejoice in it, because we who have come to the faith have gained no small fruit from it. For there, apart from the joy she felt in her heart regarding the salvation of the human race, she understood that her Son had not come in vain, since she saw him working so effectively. She had understood that the Son, incarnate from her and having suffered on the cross, was the cause of this; therefore, she rejoiced more than she had previously imagined. She was passing into the true reality. She rejoiced. And she rejoiced in this: that what they had lost, they received back a hundredfold in the honor of the price, and they received servants, brothers, and sons in this devotion; and although it was special and particular to this feast, it was nonetheless something to be held. We ought to praise God always and at every moment. For, as Gregory says, it is a wonder that a person doesn't always praise God, since every creature invites us to praise Him. To this end, however. The grace of the Holy Spirit is necessary for us. As Bernard says: "If anyone is sluggish in the praise of God, they have the most certain proof that they do not have the Holy Spirit within them." For where the Holy Spirit dwells, He stirs up the praise of God. Therefore, let us invoke the Holy Spirit and always praise God, for we were made for this: to praise God without end, just as those who are where it is always day praise Him. How wonderful! . And may solemnity, thanksgiving, and the voice of praise never be lacking, as it is written: "Blessed are those who dwell in your house, O Lord; they will praise you forever and ever." True monks do this most of all, praying day and night. They should therefore have the pure heart of martyrs, since they are indeed martyrs. For this is the way of heaven. As Jerome says, monks do this day and night. And it most closely resembles the celestial, even while we are still here. Hence Bernard says: Scripture says of those who dwell in your house, Lord: 'They will praise you forever and ever.' Thus Bernard. These things are beyond words. Let us hurry, then, so that we don't... to that rest where joy abounds without end, and where we may breathe in our Father with all our hearts. We are sent into this world, and as long as we are pilgrims away from the Lord, we are pilgrims away from our own bodies. It is much better to be dissolved from the body and to cling to God. Let us therefore hear the misery of this putrid body, and let us take care in our desire. not tossed about, because here we are detained, imprisoned, and wandering. in such a great good, because... As long as we are here, we are pilgrims away from the Lord. They share that same longing to be with Christ; as it is written, 'I long to be dissolved and to be with Christ.' Who will free me from this body of death? We should at least die to the world's pomp and, with a heart on fire, withdraw ourselves from it. You are led away from these things, and from the brief and light comforts of this visible world that infect our souls and drive virtues from us. As the Greeks say, whoever desires visible things loses invisible virtues; and according to Chrysostom, nothing hinders virtue as much as bodily pleasure. Hence Pope Leo says: 'What delights the exterior most corrupts the interior of a person; and the rational soul is the more pure, the more the substance of the flesh is afflicted.' In short, as Augustine says: 'Let other creatures grow worthless, so that the Creator alone may grow sweet in the heart.' For, according to the Apostle, the creature is subject to vanity, and therefore it makes its lovers vain and deceives many who are unwary. O how happy is the one whom the miserable vanity of the world has not seduced, which now especially mocks so many. It’s always said, but it’s especially fitting now: "Vanity of vanities, and all is vanity." If those caught up in power only understood this verse, they’d write it on all their walls and clothes, in their homes, on their doors, in their entryways, and above all, in their own consciences, so that they might always see it with their eyes and feel it in their hearts. For there are indeed many faces and many false images that deceive the unwary. It’s necessary to recite this song daily—at lunch, at dinner, and in every gathering—for each person to sing it to their neighbor and to hear it willingly from their neighbor: "Vanity of vanities, and all is vanity," as Chrysostom says. Let’s therefore transfer our love from failing things to those that are incorruptible, and, called to higher things, let’s find our joy in heavenly ones. As the saints rejoice, let’s rejoice in that same way; desiring their riches, let’s strive toward them through holy emulation, for with them we shall have a fellowship of devotion and a communion of dignity. Let’s always keep our mind in heaven, and with our whole heart and desire, let’s strive toward the Lord who calls us in many ways. For, as Augustine says: "He leaped like a giant to run his course; he didn’t delay, but ran, showing us the way in his words, his deeds, his life, his death, his descent, and his ascent, so that we might return to him." And he departed from our sight so that we might return to our heart and find him there. Looking to him, and always keeping him in our heart, let’s fight bravely, because this whole present life is a struggle, a conflict, and a battle. For prosperity and adversity, fervor and lukewarmness, refreshment and hunger, sleep and wakefulness, anxiety and laziness, weeping and joy, rest and labor, health and sickness, affliction and pleasure—everything in this world fights against us and lies in wait. They lie in wait for us. And because we never lack an adversary lying in wait, our heart must always be ready to resist, since our struggle is brief, but the reward is eternal. We are never free from the fight, because no matter how much we have conquered, there is always something left that we must overcome. As Pope Leo says: 'Although God’s grace may grant His saints daily victory, it does not remove the occasion for struggle; for this itself is a matter of His mercy, because He who protects us has always willed that there remain something for our changeable nature to overcome, lest we grow proud over a finished battle.' And Chrysostom says: 'Although the saints cannot be conquered by the flesh, as they are already spiritual, they can still be struck, as they are still human.' Therefore, whatever passing pleasure or pain comes our way, let's regard it as already past and direct our eyes toward what is eternal. Everything that passes away is so fleeting that it's as if it never existed. Whatever delights or torments us here is momentary and quickly passes, but what torments or delights us there remains forever, without end. Yet we cannot do or suffer anything here that is worthy of what we hope to attain or escape there. Hence Bernard says: 'The sufferings of this time are not worthy to be compared to the sins we have committed, the benefits we have received, the punishments of hell we have deserved, or the eternal rewards we hope for.' The preeminence of eternal glory is so much greater than temporal and passing sufferings that a diligent observer should rather choose to be tormented for many years in a furnace of fire and endure many evils than to be deprived of even the smallest reward reserved for him in the future, because labor has an end, but the reward is without end. Hence Augustine: 'O my soul.' If it were necessary to endure even hell itself daily for Christ, you would be worthy of it, because it would have an end. So that we might be held as participants in such a great good and such glory? Let the demons lie in wait, therefore; let them bring their temptations, let them break the body with fasting, let them press with clothing, let them weigh down with labors, let vigils dry us out, let cold and that other thing [assail us]. Let the head ache, let the stomach be swollen, let the whole body be infirm; let the face grow pale, let it be made in pain, let rot enter into my bones with groaning, and let it burn beneath me: so that I may rest in the day of tribulation and ascend to that which is by no means ours. Hence it is said: 'Let us do all things, however difficult, if we wish; and if we attend, we shall reign together.' What is it? [...] If there are tribulations, fierce persecutions, and laborious trials, our hope for future things becomes lighter. Let us therefore turn our eyes to heaven, and let us always imagine and see those things. For if we always dwell in those things, and are not moved by the pleasures that are here, we will suffer nothing; for nothing here will be able to either bring us down or lift us up, except if we stretch our desire toward that place, and look toward that love. And what do I mean? We won't grieve over present things. For we will not see anything else, for such is spiritual love. Finally, we love those who are not present with us but are away, while we imagine each day; for great is the power of love. For it detaches from all things, and those things bound to the one who is loved will seem like a dream. And we also say: Who will separate us from the love of Christ? Tribulation, anguish, and so on; He didn't say: persecution, or famine, or nakedness, for these things, which seemed grave, are very cheap and laughable; rather, He said: famine, persecutions, death; these things, both the former and the latter, He casts out as nothing. Thinking on all these things, and comparing pleasures to pleasures, we desire to enjoy those good things; therefore, O Christ Jesus, giver of all gifts, who sent the Holy Spirit upon your disciples in the form of fire, I pray and beseech you, most loving One, that I, though unworthy, may receive these gifts which your disciples received from your bounty, for my salvation, by your grace; and send upon us, your servants, the Spirit of your charity, love, and peace, who may visit our hearts, cleanse them from vices, enlighten them with virtues, bind them in the bond of love, enlighten them with the light of your knowledge, and inflame them with the ardor of your love; forgive us our sins, and grant us eternal life. Amen. Chapter 85: On Divine Praise. And because we have spoken of divine praise—the praise with which we must always praise God—we shall now look into it a little more broadly. The immense benefits of your Creator and Maker, bestowed upon you, O my soul, when He created and formed you from nothing, bind you to the duty of offering constant love, thanksgiving, and praise. For this purpose, when you did not yet exist, you were created by His sole and gratuitous goodness and made in the likeness of God, so that by loving Him, you might praise Him always and without end. As Anselm says: 'Wake up, my soul, wake up; cling to divine goods, set your sights on eternal things, and leave temporal things behind.' Consider, at the very beginning of your creation, what sublimity and dignity the Creator bestowed upon you; and weigh well with what love and reverence He should be honored. Certainly, when He was creating and ordering the whole universe of visible and invisible things, He decided to create human nature with the highest counsel regarding the dignity of your condition, choosing to honor it more highly than the other creatures in the world. See, therefore, the sublimity of your creation, and pay back the debt of love you owe. 'Let us make,' says God, 'man in our image and likeness.' Pay close attention, then, to what it means that you were created in the image and likeness of God. Recognize that likeness is one thing, and image is another: for example, a horse, an ox, and other similar creatures may have a certain likeness to a human, but they don't possess the image of a human; only another human has that. A human eats, and a horse also eats; here is a certain likeness, common among different natures. But a horse doesn't imitate the image of a human; only another human of the same nature, whose image it is, does that. The image, therefore, is more dignified than the likeness. Therefore, since we can have a likeness to God in this way, we must strive to be good, as He is. Recognizing that He is just, let us strive to be just, and if we contemplate His mercy, let us work to show mercy. But pay attention to how you are in His image. God always remembers Himself, understands Himself, and loves Himself. So, if you keep God in mind tirelessly as best you can, if you understand God and love God, you will be in His image, because you are striving to do what God always does. You ought to direct everything you think toward remembering and understanding God, and turn your mind back to Him so that with tireless affection you may love God and understand Him. And you express the dignity of your creation, by which you are made in the image of God, in a healthy way. For God raised you up with such a brilliant privilege of dignity so that He might want you to tend toward Him unceasingly with your praises; you were created to praise your Creator, so that you might be filled with His praises and, by the merit of this justice, always grow in Him. For you live happily in the future; His praise grants you justice here, and beatitude there. But if you praise, praise with your whole heart; praise by loving. For this is the rule proposed to the saints: they praised the Lord with all their heart and loved God who made them. Praise, therefore, with your whole heart; praise, and love the One you praise, because you were made for this: to praise and to love. They are lukewarm and don't praise God with their whole heart when prosperity makes them inclined to praise, but adversity keeps them from the duty of praise. Those who seek something other than God while praising Him are praising Him, but they don't love Him. They seek nothing. Praise Him, therefore, and praise Him worthily. As much as your strength allows, let no care, intention, thought, or anxiety of mind be empty of the praise of God. Let no prosperity of this life turn you away from His praise, and let no adversity hold you back; if you will praise the Lord with your whole heart, but when you have praised Him with your whole heart, praise Him lovingly. Seeking nothing from Him other than Himself, as He is the end of your desire. He is the reward for your labor, the comfort of this shadowy life, and the possession of your life. You were made for this. You're busy with endless cares; you'll understand this more fully when... Raised up by that blessed vision, you'll see that it was by His sole and gratuitous goodness that you were brought from nothingness to such a blessed, ineffable, created, called, justified, and glorified state. Such contemplation will give you an untiring love for Him, without end, from which you will praise Him. And through that, you'll rejoice in those immutable goods. Not only for these things, but also for His greatest redemptive and saving benefits—by which He redeemed and saved you when you were lost, and visited and comforted you in so many ways. These things call you in many ways to praise God, and they bind you to it. Exert yourself, therefore, in divine praise, so that you may offer praise to God. Hence Chrysostom says: God placed us here to serve as His members; let us listen to what is His, speak what is His, and do what is His with constant thanks, and through this we are His. To help you practice divine praise better, first humble yourself deeply before God, and say from the depths of your heart, humbly and devoutly: 'O Father of mercies, I know and clearly recognize that it would be more fitting for me, a miserable sinner, to lie prostrate before You and beg for the forgiveness of my sins with weeping and groaning, than to praise You with a polluted mouth.' Yet, trusting in Your most loving goodness, Your innate sweetness, and the virtue proclaimed to all mortals, I desire to praise You from the depths of my heart, begging the bowels of Your mercy not to despise me—a filthy worm, a dead dog, and a rotting corpse, O my Lord God. For the virtues of heaven cannot praise You as You deserve; how much less, then, can frail man, who is but rot and a worm? You have no need of our goods; yet You make Your superexcellent goodness manifest to us, in that You condescend to have mercy on our weaknesses and freely bestow grace out of Your own pure generosity. Whoever thinks he can praise You as You deserve is trying to grasp at a shadow and chasing the wind; he attempts the impossible who labors to praise You fully. Yet we must not stop praising You for this reason; rather, it is fitting for me, and for all other creatures, to praise our Creator, because there is no creature that does not praise its Maker, or at least make Him worthy of praise. I am not unaware of the prophetic saying: 'Praise is fitting for the upright,' and that 'praise is not beautiful in the mouth of a sinner'; and therefore, woe is me! Because I have nothing to say, or any answer to give, when I have done it myself? If I try to justify myself, my own mouth will condemn me. But should I therefore not praise you, because I know that I am unclean? Don't even the worms and the unclean frogs, born of rot and croaking in the marshes, desire to praise you as their Creator, as far as they are able and know how? Even if they don't know how to sing sweetly like the lark or the nightingale, and cannot know you like a rational human being, they at least do this: they provide those who do know you with material for your praise. Oh, if only all sweet musical instruments, heavenly harmonies, and earthly melodies would rise up from their own heart, and so sweetly [offer] worthy praises...
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Dic vero Pentecoslcs, id est quinquagesima a Resurrectione. sed dccima ab Ascensione Domlni , narrat Dominus Jesus Patri promissionem suam, quam discipuJis feceral de Spiritu Sancto miticndo. Patre ergo gratum hoc habcnte , mittunt Spiritb Sanctum, ut ad diacipulos dal, eosque repleat et co) roboret ac instruat, ac c vinutum et gaudiorum els confc-] rat. Et stalim paratus Spiritua Si ctut subito venil. ct super eos d scendil. u Notandum auiem, ut : Beda, quod Dominus Jesus eui DE PENTECOSTE. dem Spiriium veritatis , et a se mittendum esse praedixit, et eumdem mox a Patre procedere subjungit : non quia idem Spiritus ali* ter a Patre procedat, quam a Filio mittitur, aut alio tempore a Patre procedat, quam cum a Filio mittitur; sed ideo Filius eum a semitti, eta Patre dicit procedere , ut aliam Patris, aliam esse suam personam designet, atque in eadem distinctione personarum unam esse operationem , ac voluntatem suam cum Patris voluntate et operatione denuntiet. Cum enini ejusdem Spiritus gratia datur hominibus, mittitur profecto Spiritus a Patre, mittitur et a Filio ; procedit a Patre et a Filio, quia ejus missio est ipsa processio, qua ex Patre procedit et Filio.
Venit et sua sponte , quia sicut coaequalis est Patri et Filio , sic eamdem habet voluntatem communem cum Patre et Filio : » haec Beda, IlevTYjKoaTY) interpretaquinquaginta, ct est Graecum vocatur bulum, sicut irapacTxev^ (JX. Y) voTC^Yta Judaei enim admixti Graecis, qui inter eos sicut ceterae nationes conversabantur , Graecis crebro vocabulis utebantur. Est autem Pentecoste aequivocum ad quinquagenam, et ejus solemnitatem septem diebus protelatam. Tria enim erant fcsta diebus septem durantia, scilicet : Pascha, Pentecoste , et Scenopegia. Cum ergo complerentur dies Pentecostes, id est quinquagenae a Resurrectione, et inchoarentur dies Pentecostes, td est illius solemnitatis septem diebus protelandae, erant pariter in coenaculo montis §ion, ubi coena facta fuerat, discipuli fere centum viginti utriusque sexus congregati, in oratione perseverantes, et promissionem Sancti Spiritus exspectantes. Duodenarius ille Apostolorum numerus jam erat decuplatus. Et hora diei ttrtisif factus est repente de ccelo, id est de aere, sonus, quia fragor quidam insonuit, tanquamadvenientis ^piritus, id est flatus vehementis : ut tan' quam, sit nota similitudinis, ac si diceretur, venit Spiritus in similitudine venti vehementis; vel, tanquam Spiritus Sancti vehementis, ut tanquam, sit expressivum veritatis, quia vere Spiritus Sanctus dicitur vehemens, quasi vehens nos a mente, et a mentis afTectibus alienans, vel, quasi vas adimens, id est aeternam damnationem auferens. Potest ergo ad sonum et ad Spiritum Sanctum referri, quod dictum est, tanquam advenientis spiritus vehementis, quia aequivocum est ad utrumque.
Venit in sono, ad terrendum rebelles, et in flatu, qui ab interiori procedit, ad vivificandum devotorum affectus. Et replevit, sonus ille vel Spiritus Sanctus, totam domum ubi erant sedentes, id est omnes in domo sedentes, implentes quod dictum fuerat eis a Domino : Sedete in civi^ tate, quoadusque induamini virtute ex alto, Haec enim dona non nisi in unum congregatis per qonsensum, et ad superiora sublevatis per desiderium, venire potuerunt.
Et linguae divisae sunt velut ignis, et apparuerunt illis dispertitce lin^ guae ianquam ignis, id est radii ignei in modum linguarum insidentes capitibus singulorum. Bene, ut ait Gregorius, in igne Spiritus apparuit, quia ab omni corde quod replet, torporem frigoris excutit, et hoc in desiderio suae aeternitalis accendit. Unde et Origenes : « Deus noster ignis consumens est, quamdiu in nobis sunt quae consumi digna sunt, cum autem consumpta fiierint, jam non crit ignis . . ,LIfide etjam Hieroiifmus : i^lgnU dupliceni naturam habet, quoaiam ei lucel et tuit^ tic ei. Dous lucet jusiis, et peccatoies incendii. j. Inluperetseplem dona Spiritus.
Sancti caRgrue demoiutrantur lo igue. Spiritus enim Saaccus insiar ignis : primo . putgii, per donuro limoris i secundo iiquefacit, per donura pittmtis; lertiu decorai. , per donum aciGntiic ; quarto consolidat , pcr donum fonitudinis', quiaio elevat, pcr donum nonsilii ; aexlo iUumilul. per donum inlellectus; scpiimo dulcoral, pcr donum s^ieD. tii£. Primus effectus ignis patet in-Testc iSalamandrcE , secundua in ccra . tertius in metiLllis, quartus in laleribua, quinius in vaporibus.
seitua in lucernia, Ei;plimua in cibis. Et sic repleti suul omnes Spiritu ■Saneto; et deinJe, cCEperunt logui variis linguis, secundum iuipelum ejusdem Spiritus Saiicli , ei praut ipse Spirttus Sanctus . dahat,, eis ptonunliare, et eloqui; qui dividtiis singulisprout vult, et spirana ubi uulf, quandovult. quantuniviili, qttomodo vult. elquibuavult, radioritatem edocuit, et inexsfinguiblU cariiaiis ardore, ad omnem diicctioncm occendit, et invincibili vi fortttudinis in omni virtutc firmavit inspirans iUis omciium linguarura notitiam; . juxta quodlegitur, in Sapientia : Spiritus Domini replLvit orbrm terrarum, et Ttacquod cvntinet omnia, acillcct homo convenicnliam habcns curo omni tura, et prapter quem facta ei _■ . . ^ icieniiam TiJbet.
inguanim. Ac 15 Sanctus replena orbem ler. discipuli . Ecctcsie linguaa omnium hab Ubi ergo iam omnes liaguie toqt bantur, omnes lingutc creditu DStendeUintur. Ipsa aulem «pcci clus . visibiiitcr descendit, i QUetD usum lunc in ApQstoloB \t «xndcrit cxpressit, ui scilicati verbum, intellectiii lucem, «t l ^ctui lardorem , et conU rot ministrarct. J-ingua enim va esplicat, ignis vero iltuminai, . c lefacit.
et testam roborat. Sed i alium UEum, sciliccl ad reloxandl peccala datus fuil, quuido. poMifi surreciionem suam AposloliE i sufliavit, ei dixit ; Acciptie tum Sanctum ; quorum remaei peccata, TemiUuntur-eis,. at . qn» retinuerilis, r. eteniaJuta.
Ubi notandum guod J iritus Sencius bis mtsaus auper Chrisium, ci bis supa: Ecipulos. Super Cbristum qiiidBili' et in specie columf ■ - ■ lubis i ; quU graiia Christi, datuc per Spiritum Sanctui^,,d vanda crat ad oos pcr propg nem gratia: in aacramenti^, ,et J dcscendi t in specle columbavQII eat animal feiuodum ; et per dr^^ ctrinam, et sic desceiidit-in . na lucida, tindc et ibi ostendttur i clor : Ipsum, inquit, audite. S\if Apoalolos autem primo dsi in flatu, ad signilicandum .] galionem graliic in Sacrata cujus ipsi miniatri erant, unde. l ; Quorum remiseritis j ta, remiltuntur eis; secund linguis igncis , ad significanda propagationetn gratii uode posiquam rq^leti s Spiritu Sancta, slatirii ( m. JeSNTEGOSTE. loqui ^rm iimgmkt, ^ts •ergo, secundum GreginJ/amyCBenptum ieghnus .
Apostoios moDifissta vdonatsene ^. Spixitiim . &ioK«iBm accepisse : primum Domxno jasam^ . steitte in :tema,rper JnsufihBtiDiuBm'; pestmodum -^aesidente :in JOBla, in vaTiislin^T9per:ignjem,quta oaiilBS, quae in cordibus per SpirtdsmfJSaBctum diSunditur, duabiis . pissoeptis, -scilccet diiectiooe Dei et rprroxbni impletur. l in . tecra jdatur . Spitiitas;ilt diliigatur proximus; fe coelo liatur Spiiitus, ut jdiligatur Deus; • et mcut una est coritaset duotpxscepta, > itB unus Spiritus, et duo •xiata.
£t qiiia-per' diiectionem proxiiiu,ip«rvenitur ''•aKl dilectionem Dd, seete i -pcimo datuT Spirhas ini(BiTa,fet postmodum le coslo ', ^sicut ^enim ait Joannes : Qui non diligit -fratrem : smetn quemvidet, Deum, qnemmon videt quomQdo potBStdilvgene,? ibk" super etiam idatus est ApostoHs Spiritus Sanctus <ante PassicBKem ad purgandum quando . fuerunt baptizati,>et«d faciendum moDBcula quando ad:pr8edrcandum sunt missi; ttt dictum est eis : sgros sanate, et daemones ejicite, mortiios suscitate. XiadQHiero^ymMiSiztk Ego quidem «udacter pronnntio lA. ^postblos ex eo'teinpore qub xrediderunt Domino semperSpiritumiSan- ' ctum habuisse , ntc absqiffe ejos \ gratia signa iiELcere potuisse; sed eum pro -modulo -atque menBuxa : Teoepisse. ;Primo autem. dce Resur- ^ rectionis ejus acceperunt gtatiom i Sancti spiritus, quapeccata dimitterent et baptizarent, ac . Spirstum : ckioptionis crsdentibus tradccent;; ' die 'vero l^ntecostes eis ampliiss :pepromissum-est, videlicet Q^aaadmstsrtem ex alto recipeKent, .
-qua let 1 Bvangelium Ciiristi rcunctis OenGi- ; bus prsdicarent. » Uiide et Meo 1 i^pa : « . Non igitur lambigamus, ! quod cum in . die ^Pentecaites im- \ ^pLevit discipuios :Domini ;S{uiitM8 . SanctaSv iiion ^fuit Juifus inchoatlo iinmisri&, iaed adfectio krgitatis. Hzm. Bt JBatrnrches,wetiBrophet£,.
«;t . sduserdeta^, omnesque j^riotum temporum . Sflitcti rsunt ejusdem . Spiiilus :SaBLCti . sanctificatiaBe fvegetati^; M \Bine . bac <gratia« nulia uaquam fSUQt. histituta. >6acrameata, .
nuliaque uxlebiBta . mysterla, ut eadem isemiper liueiit Arirtus iCharismatum. , rquamvismcBi readem . fuerit imensura donomm : ))>1ubc Lteo^ «4>DuBiaS SbIRITUS . SaNGTI \Hi5« SIO ^ '«SlltlCZS BT INVISIBIJLIS. Et (sdendum, jcpcod ^Spiiitus Saactus dotur, iseu mittitur visibiiiterxt in^isibiliter. Visibilitei, . cum in alicquo *signo visHyiii demonstBatur.
<£stautem J3L ;qutntup]ici specie dexnDnstsatus : ^rimo, in specie co4umbaB supETi Cfaristum . haptizatum . ; secundxft, in . specce nubis ^iucidse, wpsr . Christum . transfiguratum ; tertio, in ispecifi . fiatus, quando JesiB -iiBufflavit ret «dedit Spiritum . Sanctmn tpso die Paschoe.
; quarto ietquintQ, infipecieignis et. lingusi, in qua duplici specie. apparuit hoidierna die. — Javisibiliter autem jnittituc, cum ad . sanctificandum xrBaturam^Bifintihus casti6:iliabitur ; jQXDdeidicitur. : SpinitusMbi vultspinat ist i vecem fjus ^audis, . sed nescis 4indie veniatf aut quod vadat, . Nec naainim;:/a'Quia, ut dicit JBermxpdus, de /verbo inyislhili .
per oculos jnon-intravit, . xjuia <iiDn est . colorotum; sed neque per aures, quia non dnsonuit; neque ;per nares, quia mon aeri miscetur, . -jsed mentl^neque:periiBUceis, quia non est ma&csum y id ^eat comestum vel haustum,;. ^necitattu^oQrniiperi iilud, . quia palpaiiile non :est. iQuaeres ^itur cum •stnt dnvestigabiles viae ejus, unde illud /adfisse noverim? Nempe ssjl nmtu £ordiis intellexi pisssentiam i^us, 'Bt ex .
£uga vitiorum carnaiuimtpie comprassione affectuuox, •adiBrti vpQteiUiam fvirtutis ip^s>£t e redargutioneoccullorum Tncorum, admlratus sum profunditatem sapieniiBC ejus; etei quanlulacunque emendatione morum mearum, expertus sum bonitatem mansueludinis cjus; et ex reforraalione et renovaiione apiritus mentia mea:, pcrcepi ulcunque speciem decoris ejus; et ex conluitu omnium horum simul, expavi multitudinem magniiudims ejus : n hic Bernardus. Unde et Ckrysosu 5i quando boni aiiquid m est quod . per credenlei loqucbantur cogiianius, Sanctus habiiat in aliquid mali , sig Spiriiua Sanctus rei Unde eliam Augusli temporibus cadebat Spiritus Sanctus , linguifl quas non d modo Spiritus Sanctus dabat eis pronunliare. Signa eranl tempore opportuno. Oportcbat cnim ita significare in omnibus linguis Spiritum Sanctum , quia Evangelium Dei per omnes linguas cursurum crat toio orbe terrarum. Significatum est illud, et transiit. Si ergo per hccc miracula non fiat modo testimonium priEaenliEE Spiritus Sancti, unde fit ? Unde cognoscit quisque accepisse se Spirilum Sanctum [ Intcrroget cor suum, si diligit fratrem, manet Spidius Dei in illo.
Videat, probet seipsura coram oculis Dei; videat ai est in illo dilectio pacis et unitatis et dilectio Ecclesiie loto terrarum orbc difTusa:. Non attendat eum solum diligere fratrem, quem altendit anle se. Multos enim fratres nofltros videmus, el in unilate Spiritus illia . r. Quid mirum, quia jm caput habemus in Sancium, inierroga st tibi diieciio firatri», lon poiest csse dileclio sine Spiritu Dei, quia Paulus clamat : Cjrilas Dei diffusa eat im cordibus mslris, per Spiritunt Sanctum, qui datus est nobis : ■ hsc Augustinus. Missio ergo Spirituii, Sani sibilis fit ii habit! oalis, sed B sibilisfitad inhabitationeni demoa' strandam alii: 3 SlGNA TRIA PR^SGKTIK SpiBI-. TUS Sascti quoaq mcip Ec notandum, quod Spiri -""t™ tcum aticui inesse certitudinalitet scire non posaumus, quia Spiritut ubi vult spiral, et nescis unde vaniat, aut quo vadal.
Conjectuiali' ier tamen posaumus colligere ali^i qua signa per effectus, ez quibuKii utcunque conjicere possumuG Spt' ritum Sanctum alicui adesse vt ineaae, ei hoc differenter, secuodiu Iriplicem atatum, scilicet : uidpieit tium, proficientium, et perfet " Nam, secundum cujuslibet exigentiam , Spiritus Sanctus di; versimode in hominibus opcratuil Gt secundum hoc diversimode tlgnaaccipiuntur. Nam Spiritui ctus spirat, inhabitat, et rc Spirat, quoad Incipientes; iohabilat, quoad proficientea ', et replet, quoad perfectos. Signa autem SfiH ritus Sancti quibus spirat, qu(M incipientes, secundi " tria sunt. Primum, est dolor d* culpa prEcterita, quia Spiril ctus odit sordes, nec habitare potest in corcore subdito peccatis. — Secundum, est firmum propositum, cavendi fuiura cum uffecto, quod nullatenus haberi potest conBta proprio . sine Spiritu Sanclo per gratiam asslstente, ct infirmitBlem nostram adjuvantc. — Tcrtium Ut„ promptitudo boni, quia, secundiun Gregorium, amor Dei qiii est Spiritus Sanctus, nunquam est otiosus ; operatur enim magn: 6 Itbh quoad Quoad proficientes vero sunt DE PENTECosm alia signa, quibus conjicitur Spiritum Sanctum eos iuhabitare. Primum, est frequens et justa conscientiae examinatio, non solum de peccatis mortalibus, imo de venialibus, quia sicut Spiritus Sanctus opponitur pecctto mortali, ita fervor caritatis, qui est a Spiritu Sancto, opponitur peccato v«niali, ul ipsum ab anima expeliat, ne Spiritui Sancto displiceat.
— Secundum signum, est concupiscentiae diminutio, quanto enim in proficiente caritas semper augetur, tanto cor a temporalibus elongatur. Unde sic dicit Augustinus : « Quod caritatis venenum, est concupiscentia temporalium, et nutrimentum caritatis, est diminutio cupiditatis. » — Tertium signum, est studiosa mandatorum observatio, quia observatio mandatorum sine vera dilectione esse non potest. Et ponit de hoc exemplum idem Augustinus : « Quis est, inquit, qui dicit : Diligo Impcratorem, sed odi legem suam? Si ergo te dicis diliger6 Deum, mandata ejus observa : » haec Augusiinus, 7 Item quoad perfectos. — Quoad perfectos autem sunt alia tria signa, ex quibus conjecturatur Spiritus Sanctus eos replevisse. Primum est, divinae veritatis manifestatio, cum enim Spiritus Sanctus sit Spiritus veritatis^ proprium est sibi docere omnem veritatem ; et ideo in quocunque fuerit Spiritus Sanctus, per aliquas revelationes divinorum secretorum se pandit, et ei tanquam amico secreto communicat. — Secundum signum est, nihil timere nisi solum Deum; pet*" fecta enim caritas foras mittit timorem, haec enim nihil pcenale habet, timor autem pcenara habet; unde Apostolus : Ubi Spiritus DO" mini, ibi libertas, libertas autem non stat cum timore servili.
— Tertium signum est desiderium dissolutionis, ut videlicet homo ex vehementia divini amoris cupiat dissolvi et esse cum Christo, quia Spiritus Sanctus levat mentem ad desiderium supernorum. Felix ergo anima, quac cupit dissolvi et esse cum Christo, quoniam certissimum habet signum quod Spiritus Santus eam repleverit 8 ItEM, Q. siNT STATus. — Praeter praedicta autem signasunt alia tria, per quae quis potest conjicere se Spiritum Sanctum habere, ideo enim Spiritus Sanctus in triplici signo apparuit, sciiicet : in specie nubis, super Christum transfiguratum ; in specie columbae super Christum baptizatum ; et in specie ignis, super Apostolorum collegium congregatum . Primum ergo signum, est abundantia lacrymarum, et ideo apparuit in specie nubis, sicut enim, adveniente Austro, nubes resolvuntur in pluvias ; sic adveniente Spiritu Sancto, mentas resolvuntur in lacrymas. — Secundum signum, est dimissio injuriarum, ideo apparuit in specie columbae, quae felle caret. — Tertium signum, est desiderium supernorum, ideo apparuit in specie ignis, sicut enim ignis sursum tendit; sic Spiritus Sanctus corda sursum elevare facit.
Erant autem Judcei viri religiosi in Jeru^ salem, et in Judcea habitantes, et praeter illos multi alii, fere ex omni nati^ne quce sub coelo est, supervcnientes; quia multis captivitatibus Judaei dispersi fuerant, et modo, ordinante Deo, ad diem festum omnes convenerant. Audito ergo fragore et sono venti, qui supra ccenaculum in aere sonuerat, in tantum quod per totam Civitatem audiri poterat, convenerunt omnes ad discipulos, et mirati sunt quia audiebat unusquisque lingua sua illoi lotfaeitles. Alii autem iryidebant eo3, diecntei : Quia miisto pleni lunt itii, id cal vehcmenler ebrii, quia vebemetitior est ebrteias ile musto, quam de Tinu deficcBia. Et cjuarovis hoc irridendo dicerect, tamen verum erat; quia non vino veceri, quod in nupClis tuit, sed musto graiite Bpmtualia eranl implcti, de quo dicitur aJibi i Nemo Tunc surreiil Petrus com uiuiecim, Dstendens eosnon ebrios, cum nt llora diei lcrlia, el nondum tcmpus coraedendi, nec solebant inebriiiri ^cjuni ; sed polius Spiritu Sanclo repletos, el reTera prophelalum esse a Joei Spirilu Sancli adyentum super hoinines. Tunc ergo Cllfislus qui Bsceoderal ^^£1^1^ doiia, id est Spiritum Sanctum hominibus, Cfuia omnia nosirB bona desursum Bunl, quo ipsc ascendil. Tunc imseral, dicens : Si ego mn abiero, Paraclitusnon veniel ad vos ; siautem abiero, miitam eum ad vos. Si carni 'carnaliler adb^eritls, capaces spirituE non critis. Sensus est : Non potestisplenecapereSpiritum.
quamdiu, secundum carncm sum Totiiscum ; unde ille qui jam cepcrat Spiriium. aii ; £( si cognovimtts secundum carnem Christvm; sed itunc Jam noit uovimus. Ubi aitendant carnaJibus desideriis et deloctaiionibus dediti, verbum Bernar~ di dicentis : n S{ Apasloli caroi adhuc Dominicas adhirentes, quas sola sancta, quta Sancii sanciorum erat, Spiritu Sancto repleri nequiveranl, donec lolleretur ab eia ; tu carni iue, quee sordida est, ei diversarum spurciiiarum phantaais repleta, astrictus ei congiutinatua, illura veracissimum Spiriium le posse putas auscipcrc, nisi istis carnalibus consolaiionibus funditus renuniiare lentaveris .' Revera cum iuixpens, irisiilia iroplebil cor luum ; sed si pcrseveraveris, tris^ lia tua convertetur in gaudiura Tunc enim purgabitur affecCuSi 1 volunl«s renovabiiur , rel ncn creaWtur; et erii ut quK pciB difficilia, imo iuipossibilia videbai tur, cum multa percurrant dulci dus, SL ergo deleclationes spirttw deaideras, detectaliones ca spuere debes, quia, ul ail rius : u. Si carni quodlibet diaiuE , moi in spiriiu qaoi delectat invenimus. « Sed heu pauci sunt spirituales hodie, el d ieciaiiones Epiritus deltxtationifaj carnis prseferentes. licec multl d feiaiil habitum spiritualem. coMDiTioNES.
— Potsunt autem t§ riiuales et carnales cognoaci^ 1 verbis jypostoli, dicentis : Qui ( cundum carnem sunt, qum cart sunt snfiMnt; qui vero seamdlt spiritum, quce Spiritus sunt «n tiual. Specialiler lamen ex quibin dam probalur horao vere spititu IJa , videlicei : si tam cita tantura fugit locum ubi la^i pat( in apiriiu, sicut ubi olTendi potc in corpore ; et si tam libentei aO dei medicari spiritus, sicut corpoj quia quanlo dignior est spiiib corpore, tanto magis cavendum e spiricui, quam corpori a iaeuon Iiem, si cibus spiritualis, sivfl 1 oratio. sive prsedicatio, sive Sce plura, sive leciio, sive CorpuB Ctu dekctat et coofortat spiriiQm, «e corporalis cibus corpus; et sl lai invitus negligil terapus eibi spit lualis, sicui lempus cibi corponlil ilam, si tam diligena cst: cirea ~ ritum, mcut lioaio eamalis 1 caraem. Solliciti eniin sunt h( nes carnaies, ui in singulis ten ribus habeanC mpetenlibus . spirimalifi b DE PENTECOSTE. soUicitari debet, qua gratia indig«at In adversitate, et qua in prosperitate, qua egeat ad amicos, et qua ad inimicos, quomodo habeat se solus cum Deo, et quomodo inter homines conversando ; et sic de ceteris. Sed quis est bic, et laudabimus eum ? Quamyis enim aliqui hujus temporis viri bona operentur, dimidii tamen operis sunt : quia alii largitatis gratiam sunt adepti, sed carnis incontinentia sunt* lubrici ; alii vero corpore quidem sunt casti^ sed avaritis aestibus sunt cupidi ; alii autem gratiam lenitatis haben« tes, sed rancore animi sunt pusillanimes; alii vero non recordando injurias suas cito ignoscunt, sed minus caute cor custodiendo citiusque irascendo rixas provocant; alii quod Deus singulis largiendo donavit, in hoc quasi proprio labore acquirentes gloriantur; aUi corpus in abstinentia affligunt, sed superbiam, avaritiam, invidiam, et alia nefanda admittunt, vel detrahendo proximo, quasi carnes illius cum sanguine comedunt.
£t sic in mulr tis hodie : Qui ^ptimus in eis est^ quasi paliurus ; et recius, quasi spina de sepe, Sciendum autexn quod plura sunt necessaria hoitiini volenti proficere, et in vita spirituali Deo servireu primum est, clara et pecfecta notitia suorum Jefectuum et infirmitatum; secundum est, ira magna et fervens contra suas naturales malas inclinationes et voluntates ; tertium est, timor magnus, quem debet habere de offensis hactenus contra Deum factis^ quia non est certus, an bene satisfacerit, et si cum Deo pacem fecerit ; quartum est, magnus timor et tremor qui debet esse in ipso, ne per suam fragilitatem relabatur iterum in similibus, vel majoribus peccatis ; quintum est, fortis disciplina, aspera correctio ad regendum quinque sensus corporales, et totum suum corpus subjugandum in obsequium Jesu Christi ; sextum, tItare virtuose omnem personam, et omnem aliam creaturam, quae impellit eum jionsolum ad peccatum, sed etiam ad aliquam imperfectionem spiritualis vitsb, sicut unum daemonem infernalem ; septimum est, dulcis et continua recordatio beneficiorum Dei, quae hactenus recepit, et quotidie recipit a Domino Jesu Christo, cum gratiarum actione; octavum est, nocte et die stare in oratione; nonum est, quod portet super se crucem Christi, qwe quatuor habet brachia : quorum piimum est, *mortificatio mortaUuim vitiorum, secimdum, derelictio omnium bonorum temporalium, tertium , praecisio omnium affectuiii carnalium amicorum, quartum, sui^ ipsius contemptus abominatio et annihilatio.
Discipuli itaque Spiritus Sancti virtute docti et illuminati, accensi et adjuti, confortati et roborati, consolati et omni gaudio repleti, cum pauci essent et isimplices, totum mundum concusserunt, et pro magna parte subjecerunt; partimque verbis ignitis, partim perfectis exemplis, partim mirandis prodigiis, per totum mundum Ecdesiam plantavenint ; quae et ejusdem Spiritus Sancti virtute purgata, illuminata atque perfecta, amabilis facta est sponso, ejusque paranym-phis, ut speciosa nimis miraque varietate circumdata, Satanae rero et angelis cjus, tet^ribilis ut castrorum acies ordinata //// quidem prO" fecti sunt, non tam passibus pedum, quam passibus virtutum, secundum supra dictum Christi mandatum , non immediate post AscensionenL« sed post Sancti Spiritus acceptio* nem; nec statim accepto Spiritu Sancto divisi sunt per mundum, sed perduraverunt «dAiut cjsxcjx^t duodedm annis m Judaia; est par orbem aniversum, cum eatenus tantum in Juda:a pnsdicassent; &\cque pi-ofecti et divisi, pi-i7dicaverunt intelligenda, credenila, agenda, et appetenda, ubique per orbcm univcrsum, Domiiio, sine quo nihil facere poterant, cooperanle, hoc est, virtutem operis ministrante, et sermonem coiifirmante, sequeiitibus signis; ut in virtute nominia Jesu Christi imperarent omuibuE creaturis et morbis. Nam ut dibilis Serct ct firma, a^hibita sunt signa et miracula, sermo cnim qui nisi signis confirTiiari potest. Unde Gregorius : a Prteeeptum obedientia sequitur, obedientiam signa comiiantur. n Sicut vero tune confirmalB et pra;dicalio signis; ita nunL: quemlibet prxdicatorem sermonem confirmare oportet signis bona; opcrationis. Undt Theophilus : « Scicndum Butcm est ct hoc, quod nunc sermo per opera confirmaiur, sicul in Apostolis opera confirmabanl sermonem, seqiicntibus signis. Fiatauquos de virtute dicimus, per opera confirmentur et actus; ut tandem sitnos perfecti te cooperanle in omnibus verbls et operibus : quia te decei sermonum et operum gloria, i Dei, I secula seculorum : n haec Theophilus : Et tunc implela est prophelia, rte verba eorum. Seminavit quidem igneus, ac sanctificus Spjritus in Apostolorum corda sermonea, et ut eapiens adinvcntor duodecim tibias fidci in organo positas novo flatu implevit, diversisque spiritualibus currena in fistulis Apostoiicis, cunctis verba divinE virtotis sparsil, omnes Gentes ddcctabilem kAT* ET QUlNQ. UtGES11 — Effectus igitur et fructus : modicus ex hoc subsecutus, ostcn' dit quam magns digna solemnilas hodiema- Und< Gregorius : n Pcnsaie.
fratres c rissirai, post Incarnaiionem un geniti Filii Del, qualis sit hadierni solemniias de adventu Spirii cti. Sicut enim illa, ita quoqiuf t ha^c esl honorabilis. In illa quipf Deus in se permanens suscepit h* nientem desuper susceperont Dend In illa Dcus naturaliler factus e' homo; in ista homines facti su: per adoptionem dit. Pcnsatc quan sit isla aolemniias, hsbere in ca dis hospiiio advenium Dei. Terg ergo Bordes pravi opcris, qui I> pra:parai domum mentis ; « ki Gregorius. Et nolandum quod nt scatim post suam gloriosam Asceit sionem, sed post decem ^^ sil Dominus Jesus Spiritum Satf ctum ; primo, ut Apostoli jejum) ei orationibus se apios ejus adven tui pnepararcnt; sccundo, quod 1 Spiritum Sanctum perciperent, ej decem prsecepta explerent. Misitai tcm quinquagesimo die a Resurra post liberalioncm suan pto, quinquagesimo die accepUL; gem limoris, iia populus Gdelini post libcraiionem suam a muni* quinquagesimo die, acciperet L gem amoris. In jubilco eliain, est in quinquagesimo anno lec pit populus Judzorum libertRtO araissam ct hcrcditatcTn ; die reccpit populus Christianui l bcrtalcm amissam, et paradisl b redilatem.
Dies ergo PentecosB erat apud Judaeos cclebris , qil tunc dcGccndiiDominus super ma DK PENTECOSTE. ctis audientibus, dedit Legem eis. Ita quinquagesimo die a Pascha, Spiritus Sanctus in monte Sion, super discipulos in linguis igneis descendit; et Legem novam gratiae spiritualis eorum mentibus impressit. Unde Beda ; a Haec nimirum solemnitas non tantum charismatibus consecrata est Evangelicis, verum etiam legalibus jam oUm est praesignata mysteriis; ac Domino jubente, per omnes annos sacris observata ceremoniis. Liberati quippe ab iEgyptiaca servitute filii Israel, per immolationem agni paschalis exierunt in desertum, ut venirent ad terram repromissionis, perveneruntque ad montem Sinai; et descendens Dominus in igne super montem, quinquagesima die Paschae peracta, Legis decalogum eis disposuit; atque in memoriam datae Legis statuit eo die per annos singulos sacrificium sibi de frugibus ejusdcm anni ad altare deferri. Quae autem sit agni paschalis immolatio, ^Egyptiacae servitutis absolutio, cunctis legentibus liquet : quia videlicet Pascha nostrum immolatus est Christus; et ipse verus est Agnus, qui abstulit peccata mundi, qui sui sanguinis pretio nos a peccatorum serviiute redemit; suae Resurrectionis exemplo nobis spem vitae et perpetuae libertatis ostendit. Quinquagesimo ergo die post occisionem agni data est Lex, descendente Domino super montem in igne; et quinquagesimo aeque die post Resurrectionem nostri Redemptoris, data est gratia Spiritu^ Sancti . discipulis in ccenaculo constitutis.
Hic autem altitudo coenaculi, et ibi cacumen montis sublimitatem praeceptorum et donorum indicat coeiestium, et quia nemo infimis adhuc desideriis inhaerens, vel divinis obtemperare mandatis, vel supernis possit dignus existere donis : » haec Beda, l3 FlGUR^ & Spiritus Sancti. — Sic ergo Spiritus Sancti missio fuit in Legis datione praefigurata, et festum Pentecostes, quod modo peragitur ab Ecclesia, olim quasi figuraliter peragebatur a synagoga. Quinquagesima ergo die, postquam Judaei de iEgypto exierunt, decem praecepta in monte Sinai a Domino receperunt; ita quinquagesima die postquam nos fuimus ab inferno liberati, receperunt discipuli gratiam Spiritus Sancti. Istud etiam praefiguratum fuit in superabundantia olei, quod datum est pauperculae viduae per preces Elisei» qui misericordia motus super pauperculam, impetravit ei a Domino olei abundantiam. Per viduam istam designatur sancta Ecclesia, quae ablato sponso suo Christo, videbatur tanquam vidua; sed Dominus misericordia motus dedit ei olei abundantiam, hoc est Spiritus Sancti gratiam, et linguarum intelligentiam. Istud miraculum de inteliigentia linguarum, quasi per figuram Deus praemonstravit in eo quod in aedificatione turris Babel diversas linguas creavit. Tunc enim unam linguam in diversas mutavit; modo unicuique intelligentiam omnium illarum dedit, nec miraculum istud nunc fecisset, si divisionem linguarum tunc non praemisisset; et sicut tunc per linguas confudit aedificantes, ita nunc per linguas confudit Judxos, qui multum confusi fuerunt, quando tam grande tamque novum miraculum audiverunt.
In hac ergo solemnitate laudemus totis viribus Dominum, exsuU temus et lastemur in ea, quia inde fructum non modicum, nos qui ad fidem venimus consecuti sumus, Non solum autem hominibus gaudium in hac solemnitate provenit aed el bcals Virginis piuiJiuni Inde cremeniuru accepit; de igua An«e/ntij (ic ait : « Scd ct gaudiomm Buorum magmiudo nonmhil increiDenli Bccepil, cum vcnienie supcc dtKir>ulos Spiritu Sancm, nox ad pnrdiotionem illorum, &c)eni Filii ■d) tanli hominum mullitudo snscepit. Ibi namque, eicepto gaudio, quod df ealutu genens humani in i&iDTum i:ODvursioQe coacipiebat, inieltuit Filium suum non fuisse gcuis, id est frustra niarnmm, cum twn effij^aciier ridebat Qpcrari b:s illiu . GenL hucuiuE rei gialia Filium de se incorporatum, ct in cmce pasaum antii inlelleserat ; quapTopter lastabacur qooil apes, quam aute conccperat. )im >n rcm veram Cransibat. Gaudefcan. t el gaudenl biKatncs : qaia <|uod amisurujit, centuplicali prutii liBnore recipiunt; carrueruiu scrvi, rcBurgtlal frMres ct filii : n hasc dnseioain^ Et quamvis pnecipu/; et •pecialiier La soleoiiiiialihua, nilijtojnLDus tamen. semper et momenti* onuiibus Deum laudaru dabemus. Nam, ut dicit Gregorius, mirum est , quod homo semper Deum non laudu, i^uia qualibct creaiura ad Deum laudandum nos iaviiat.
Ad luic auteir. nobis raldc eat necessaria Spiritus Sancti gratia. Undc Bernerdus, : " Si quis torpet d^ Dei laude, certissimum habet in sc cxpcrimentum , qiitnl non habeai in se Spiritum Sanctum. quid ubi Spiritiis Sauctus iahabilat, laudera Uei excitat. o In«ocaniEs ergo Spiritum Sanctuin, teoiper Ltudemus Deom , ad hoc esim facti sumus, uc Deum sinc fioe laudcti »emper Deum liiudant, i ubi semper sual dies. kctttia! . et nunquam dcKst solemnita», et gratiarura actio, et vox laudis, acriptum eal caiai : Beali qui habitant in domo tua, Domine, in secala ai culorum laudabunt le.
Hac maiime veri monachi faciunt, qui die l Qocte paalluQi. Unde Hieroaymtm u Mnntctii debent habere pur^nf tem Martifrum, aiquidem e ' " raartyres sunt. Qaod eDim fi Aaceli iia ccdis. hoc moaachi paBL> Untes die ac nocte laciunt in ti ris : D haec Hitronymus. Et fa maxime as^milat oos CGeiestibuii quamvia adhuc in ti __^ simuB. Uitde BerJiardUs '-. h hH^ ita proprie quemdam lerris rei senlat co^lesiis babiHlionii stal sicui olacrilsa taudantiuiti De dicenlc Scriptura : Beati qta i tanl iic domo tua, Dominf, i» s atta secalorum laudabunt te . - » hi Bemardus.
[5 AifANDA suNT oxunmk. Festinemus igitur ui no& inon in. illam rcqniem, ubi tiata s abundal iDdesinenler Ia:titi% tL^ paCriam nostraiD totis cocatibu»*)' spiremas. Missti in seculor qid fCngrinamur a Domino, qui mi^ noQ peregrinatur a corpore buo, pi regrinatur a Domlno. Mutta aiucl meiius est dissolvi a corpore, et ({ hserere Deo. Udiamus ergo luijji miaeri ct putridi corpons naaH cumpa^m, el et curam in desidc rijs. non iaciaotus, quod hic b^ detiuQt carceratus et peiegFiaoB. i tanto bono, quia, sa.
atolum, Quaindiu ii sumus, ptregritiainur a Dotmni dicamu. aque cum eadem ApMM lo : Desideriant baiea dutahii, i esse cum Chriita; et iteruin : lif»' lix ego /lomo.' quis me liierallil 4 corpore nartis h^u muaqusdissokitiiiiMiEm, el en : □Que ai Domino postujemua, q rtm saltem moriaiuur iNiiil pompis, ac concupiacEatii abslrjhamua nos corde forDE PENTECOSTE. ti eC perseveranti ab his rebus ca* ducis, et a iniseriis brevibus, et levibus harum rerum Tisibliium solatiunculis, quse animas nostras vitik& inficiunt, et virtutes a nobis exdudunt : iquia, &ecun<&Km Gref^ rrum, concupiscens Tisibilia invisibiles virtutes amittit; et sccundum Chrysostomum, nuUa res sic praepedit virtutem, sicut voluptas CQTporalis. Unde Leo Papa : « Hoc maxime interiora hominiB corrumpit, quod exteriora delectat ; et tanto rationalis anima purgatior^ quanto fuerxt substantia carnis afflictior. b Et breviter, ut ait Augustinus : « Cetera creatura vilescat, ut solus Creator in corde dukescat. Nam, secundum ApostoiLum, vanitati creatura suhjecia est, et ideo amatores suos facit vaaos, et multos decipit incantos. O quam £elix, quem misera mundi vanitas non seduxit, quae nunc pra&cipue mullis illuditl 9 Unde Ckrysosiomus : a.
Semper quidem, sed nunc praecipue competeaiter, dicitur z Vanitas vaniiatum, et omnia vanitOM, Huac versiculum si saperent, qui ia potentia versantur, in panetibus omnibus et ve&tibus suis scribereQtj in domo, in januis, In ingressibus, et ante omnia in conscienliis suis, ut semper enim oculis cer&erent et corde sentirent. QuoBiara qiiid-em multae sunt facies, multae imagines false, quae decipiunt incautos. Istud oportet quotidie recitare carmen, et in prandiis, et in coenis ; et in omnium conventu unumquemque proximo suo canere et a proximo suo libenter audire, quos vanitas vanitatum est, ^t omma vttnitas 2 » haec Chrysostomm. Amorem ergo rerum deiicientium ad inoorroptibilia transferamus; et ad sublimiia vocati ccelestibirs delectemur. Ut Sancti gaudent, inde gaudeanaou; horum divitias concupiscentcs, per bonam aemulationem ad ipsos tendamus; com quibus nobis torit consortium devotionis, erit et commuuK) dignitatis. Mentem nostzraaxi semper in coeiis habeamus, et ad Dominum multifarie nos vocantem, toto corde et desiderio tendamus. Quia, ut ait Augustinus : ExsuUmit ut gigaa ad currendam viam; non enim tardavit, sed cucurrit dbaiiiians dictis, £actis, vita, morte, descensu, ascensu, ut redeamus ad eum; et discessit ab oculis, ut redeamus ad cor, et inveniamus eum. Ad ipsum quoque aspicientes, et eum semper in corde retinentes pugnemus viriHter^ quia tota haec praesens vata militia est, ac conflictus, et pugo-a.
Nam prospera et adversa, fervor et tepiditas, refectio et inedia, sopor et vigiiia^ sollicitudo et pigritia, fletiis et laetitia, quies et labor, salus et infibrmitas, aifiictio et voluptaa* et quaecunque in hoc mundo sum; pugnant contra nos, et insidian. tur nobis. Et quia nunquam deest adversarius nobis insidiando , sif semper paratus noster animus reHsistendo, qizia certanien nostruni breye est, praemium vero setenniBt. Nec unquam a pugna ce8semi3&, quia quantumcunque vicerimus , semper tamen restat quod Tincamtis. Unde Leo P^Evpa : « Donet licet Saactis suis quotidianam gratia divina victoriam, non atriRert tamen dimicandi materiam^ q^uia et hoc ip«um de miserkor^a pro^ tegentis est, qui naturae mutafoili, ne de confecto praelio superbiiret, semper voluit 8uperes8e quod vinceret. » \5ndkt et Chrysostomus : « Sancti etsi a carne vinci non possunt, quasi jam spirituales, tamen percuti possunt, quasi adbmc carnaies : b liaec Chrysostomus.
IgitUF qUldquid delectamenti , vel craciatus transitorii occurrit, atadm hoc tanquam pcaftteritum rteputemusy et ad id quod seni los dirigami iperrr . Nar omnia quK in transeuni, ita ux prasieriia sinl, nec fuisse putenlur. Et ideo momentaneum est, ct cito traneit quod hic delcctal et cruciat, sed sternum esl cl sinc fine manet, quod ibl cruciat, vcl deiectai. Nec tarncn digna facere, vel pati hic possumus ad ea, quee ibi consequi, vel cvadere speramus. Undc Bernardus : a Non sunt condigax Passiones kujus lempotis, ad peccala quK 1, ad beneficia quie ac, ad pcenas infernl quaa I, ad prxmia tElerna quae eiBpeclamus : n h^c Beinardus. TantB quippc cGt piDeeminentia Kterns gloriEC, ad temporales et tiansitorias passiones, ut diligens perspector deberet potius eligere multis annis in fornace ignis ardcnlis velle lorqueri, et mulla mala psti, quam minimo pramio in futuro sibi reservato velle privari , quia labor cst cum fine, et merces sine line. Unde Auffuslinus : n O anima mea. si quolidie oporterct , et perferre p<Ei ipsam gehen it Chri; igotc 1 digni scius e quod triate e.
~t, ut tanti boni tanlreque glorias parlicipes haberemur? Insidientur ergo dirmones, parcnl suaa lcntBliones, frangant corpus^ejunia, premant vcstimenta, labores gravent, vigiliee eKsiccent, frigi c ille. rai , caput doleat, infletui" stomachus, inlirmer toius; depalleEcat vultus, ficiat in dotore mei m gemilibus Ingredialur putredo in ossibus meis, et svbter me scaleat : ut requiescam in die tribttlationis, et asQendam adpopuCkrysasti nequaquam nostrum. n Undc et tus : a Omnia agamus, difiiciie, si voluerimua; lUm, si aitendcriinebimus, et eonregnamus. Quid est -. — rimus .' Sl tribulationes feri persecutiones, t imbulavea ett < laboriosa, oplione vero nosira levior fit spc fuiurorura. Tranaponi igitur oculos in cslum, ec semper illa imagincmur el videamui.
S' enim in illis semper conTers^~ mur, noti a voluptuosis, qus hic sunl paiiemur quid, neque --'---; h»c , ihil neque nos subjicere, ncque elevare poterit, solum si desiderium illuc tenderimus, si ad amorem illum aspi ■ ciemuE. Et quid dico i QuoQisnt non dolebimus in prtesenlibus ver< suiiis. Neque enim videre e« punbimus de reliquo, tale enim ecL amor spiriiualis. Eos denique qor non prKsenles sunl nobisciim, sed absunt, diiigun dum unamquamque imaginamul diem; megna cnim amoris tjnii-*. nis, ab omnibus cnim desistit, ' ei qui diligilur alliga videbuntur et somnium. Et dice*' mus et nos ; Quis noa separa6it X earilale Cliristi? Tribulatio, tm angus ia, etc; Non dlxit : pccutiite^, vel dlviiite, vel pukhriiudo, ' ' enim valde vilia et derisibilia qUK videbantur esse gravia, , _ Euit : fames, persecutiones, morte^' deinde ille quidem et hxc, ut aihil'' existentia exspuil. Ha^ igilur om— nia excogitantcs , ct voluptateiA voluplati comparantes , clisamus qus Tuciiijrd buiii, u( ci lucurin' fruamur bonis : ii hax Ckrysosta* Jesu largitor donorum omnium, qui in ignis specie super discipulos tuos misisti Spiritum Sanctum, precor et obsecro, piissime, ut haec dona quae discipuli tui de tua sumpserunt largitate, licet indignus sumam ad salutem meam, te largiente ; et mitte super nos servos tuos Spiritum tuae caritatis, dilectionis, et pacis, qui corda nostra visitet, a ritiis purget, virtutibus illustret, in vinculo dilectionis astringat, lumine tuae cognitionis illustret, et ardore tuse dilectionis inflammet; condona nobis peccata, et dona vitam aeternam.
Amen. C^PUT LXXXV De laude divina.
Et quia dictum est de laude divina, qua semper Deum laudare debemus, idcirco consequenter de ea aliquantulum latius videamus. Immensa quippe Creatoris et Conditoris tui beneficia, quse tibi, o anima mea, ab eo, cum te ex nihilo creavit et condidity collata sunt, ad debitum continuae dilectionis , ac gratiarum actionis et laudis jugiter reddendum te astringunt. Ad hoc enim cum non esses, sola et gratuita bonitate illius creata, et ad similitudinem Dei facta es, ut eum diligendo semper et sine fine collau-* des. Unde Anselmus : a Evigila, anima mea, evigila; adhsere divinis bonis, intende sempiternis, temporalibus derelictis. Considera in ipso creationis exordio, quid sublimitatis, quid dignitatis Conditor tibi contulerit ; et perpenie quo amore, qua veneratione colendus sit. Certe cum universitatem rerum visibilium et invisibiiium, creans et ordinans humanam naturam facere disposuisset, summo consilio de tuse conditionis dignitate tractavit, utpote quam ceteris creaturis, quae in mundo sunt, altius honorare disposuit. Vide igitur sublimitatem tuae creationis, et retracta debitum reddendi amoris. Faciamus , ait Deus , hominem ad imaginem et sihiilitudinem nostram.
Attende igitur diligenter quid sit, ad ima^ ginem et similitudinem Dei te esse creatam. Agnosce aliud esse similitudinem, aliud imaginem : potest verbi gratia habere similitudinem quamdam cum homine equus, bos, et ceterae similes creaturae ; imaginem vero hominis non habet, nisi alter homo. Manducat homo, manducat et equus, ecce quaedam simiiitudo, ac communis inter naturas diversas; imaginem vero hominis non imitatur, nisi alter homo ejusdem naturae, cujus imago est. Dignior igitur est imago, quam sir militudo. Similinidinem itaque sd Deum, hoc modo habere poterirantes, aos bjni esse studuenmus, ai eum. justum esse cognoaceates, noe juEii ease contendamus, si misericordiam contcmplantes, nos misericordia; operam demua. Quomodo autem ad imaginem suam, attende. Deus semper meminit sui, intelligit se, amat se.
Et tu ergo si pro modulo tuo infatigabiliter memor fueris Dei, intelleieris Deum, Bmaveris Deum, eris ad imaginem ejus, quia hoc facere niteris, quod iemper facit Deus. Ad memorandum ergo ct iotelligendum atqiie - Ad indurr debet homo referre quod \ 3 cogit; i rctorqueat iir, ut infatigabiii afiectu lor Dei; inleliigas Deum, ! um, et tUK creaiionis dii, qua ad imaginem Dei I, salubriter exprimis. Utqoid enim te Deus tam prsclaro «oiulitiDnis prLvilegio subilmaret, oisi te suis laudibus indcsincnter intcndere veilet t Ad laudandum igttur Conditorcm tuiira ereata es, ut ejUB laudibua vtcana, et htc juItitiz merito in illum semper proScias. cl in futuro beale vivas ; laus enim ejus el hic juslitiam, et i*i beatitudinem tribuit. Sed si laudas, ex to^o corde lauda, dtli' gendo lauda. Hsc enim est Sanctis lauduuli proposita reguLa : De omni corde suo laudavit Domiitum, et diiexit Deiint qai fedt illum. Lauda ergo ex toto corde, tauda, et quem landaa dilige : quia ad hoc facta es, ut laudes et diligas.
Laodal namquE, sed ex totu corde non laudat, quem ad beneJicaidum Deum prospera dermulcent, secl a benedicendi muncre adversa restringunt. Laudat quoquB sed non diligit, qui in Dei laudibus aliud quam ipsum laudatifiS CAPDT LXXSV. do requiril. Lauda igitur, et digae lauda. ut nulla in re cura, nulla inteniio, nulla cogiiatio, nulla sollicttudc meniis , in quantum ti" virtus auppclit, a laude Dei i vacua. Ab ejus laude nulLa te hi jusce vitee prosperilas revocct, aull> compescat adversiias; s' tolo corde laudabis Dominum, Sed com ex toto corde eum laudaveris, et diligens lauda, ni! aliud ab c quam ipsum expetens, ul ipae s finis deaiderii tui. ipse prtemtum laboris, ipse solatium hujus umbratilis vita:, ipse possessioilliusbi vita:.
Ad boc ilaque facta es. cura sine fine coIiBudes ; quod tunc utique intelliges plenius, cum qi». beata visione sublimata, vidcbia t sola el gratuita bonitaie illius, cut non esses, dc oiliilo ad tam be« tam, et tam ineOabilem beatitudjnem creatam, vocalam, justifica— lam , gIori6catam. Talis oamque contemplatio infatigabilcm amorem dabit eum sine line taudandr, ex quo. el per quei quo lantis, et lam immutabilibM bonis le bcalificalam gauilebil h^c Amelmus. Non soluin a hiec prEeraissa, sed maxima quoql» Rederoptoria ct Salvatoria lui ben» ficia, quibus le cum parditi c redemil el salvavit, bc multi&mtt multisque raodis visitavit et suMimavil. ad laudandum Deum te pi^>vocant multipliciter, et obligaiit. Eierce ergo te in laude divina, qnia Deo laudes ci feras.
Unde Cltrysostomus : i Nan et otnilos, ei os, cl nuitinutt propterea Ln nobis poauil Deua, amjiia ipsi membra servirenl : qua; ipsius sunt audiamus , qi ipsius sunt loquamur, quK ipGiut sunt operemui muB assiduas, ct gratias pcr cuacrt referamuB, perque h^c i mus : » haec Ckrysostomus. 2 DeUM LJLUBARE- Ut autem melius in laude divina te vaieas exercere, prius buaiiUa te Deo valde ; et dic ex intimis prascordiis tuis humiliter et devote : O Pater misericordiarum, scio et Tere cognosco, quod me peccatorem miserum magis deceret ooram te jacere prostratum^ et cum fletui ac gemitu peccatorum veniam flagitare, quam te orc polluto laudare. Sed tamen de tua piissima bonitate, et ingenita dulcedine , omnibusque mortalibua promurlgata virtute confisus , te laudare cupio ex intimis prttcordiis» obsecrans viscera miserationum tuarum, ut me vermem immundum, canem mortuum, et cadaver putridxmi non despicias, Domine Detis meus. Namque Vh-tutes ccelorum te condigne laudare nequeunt , quantominus homo flragilis, putredo et vermis ? Bononim quidem meorunAton eges; sed tuam superexcellentem bonitatem tanto nio«bis manifestam fads, quanto 'taAtmitatibus nostris magis miserando condescendis, et gratiam gratis ex sola liberalitate largiris. Umbram quidem nititur apprehendere, et sequitur -ventum, qui se ex condigifto laudare te existimat ; imposaabilie attentat, qui te ad plenum laudare iaborat. Nec tamen ideo a laude cessandufli est; sedmihi pariterque ommbus aliis creaturis laudare con* venit suum Creatorem, quia nuiia creatura est, quae opificem suum non laudet, vel saltem laudabilem reddat. Non ignoro dictum propheticum, quia videlicet : Rectos decet collaudatio, et quia non est spedosa^laus in ore peccatoris ; et ideo vae mihi!
quia, quid dicam non habeo, aut quid respondebo mihi cum ipse fecerim? Si enim justMcare me voluero, Of tneum cmdemnabit me. Sed numquid ideo te 2M>n laudabo, quia immundum me esse cognosco ? Nonne et vermes, et ranae immundae ex putredioe generatse, coaxitantes in paludibus, te auum Creatorem laudare cupiunt, prout sciunt et possunt? Nam et si velut alaudula, et philomena duLciter cantare nesciunt, sed nec velut homo rationalis te cognoscere possunt, saltem hoc £aciunt, quod te cognoscentibus materiam tuae laudis trlbuunt. O utinam cuncta s^uavia instrumenjta musicalia , coelestes quoque harmonis, ac terrestres melodiae de corde suo sursum procederent, et condignas laudes tam dulciter per-
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