Volume 13 · pp. 439–442
Sermon VII. On Blessed Agnes, Virgin and Martyr
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SERMO VII.
DE BEATA AGNETE, VIRGINE ET MARTYRE.
Qui gloriatur, in Domino glorietur. II ad Cor. X, 17 1.
Nota, quod licet præmissa verba de qualibet virgine legi possint, specialius tamen, ut ita dicam, de Beata Agnete leguntur. Ipsa enim in Domino, quem solum ex omnibus in sponsum elegerat, mirifice gloriabatur: commendans eum a quinque, videlicet a generis claritate, ab omnimoda potestate, ab adspectus venustate, ab amoris suavitate, et ab omnis gratiæ bonitate.
Cum enim Beata Agnes a filio præfecti Romanæ urbis amaretur, et ei pretiosissima ornamenta offerrentur, omnesque mundi divitiæ promitterentur; tale juveni dedit responsum: "Discede a me, fomes peccati, nutrimentum facinoris, pabulum mortis: discede a me, quia jam ab alio amatore præventa sum, qui mihi satis meliora obtulit ornamenta, et qui annulo fidei suæ subarrhavit me." Non ergo potero vel alium adspicere amatorem ad contumeliam prioris amatoris, qui generositate celsior, potestate fortior, adspectu pulchrior, amore suavior, et omni gratia elegantior. Ecce quinque, de quibus commendat sponsum suum, videlicet Jesum Christum, propter quæ gloriabatur in ipso. Et nota, quod beata Agnes hæc quinque adhuc prosequitur commendando:
1. Generositatem quippe Christi commendat, ubi ait: "Cujus mater virgo est, cujus pater fæminam nescit." Valde nobilis est Christus, qui ex Deo Patre natus est, et ex Virgine matre, quæ virgo fuit ante partum, et in partu, et post partum virgo permansit.
2. Potestatem Christi ostendit, ubi ait: "Cui Angeli serviunt." Valde potens est ille, quod non tantum homines, sed et Angelos servos habet. Majestatem enim suam laudant Angeli, adorant dominationes, tremunt potestates.
3. Venustatem sive pulchritudinem Christi declarat Agnes, ubi subdit: "Cujus pulchritudinem sol et luna mirantur." Mirabiliter pulcher est, qui in pulchritudine incomparabiliter præcedit solem et lunam.
4. Suavitatem amoris ejus insinuat, ubi ait: "Quem cum amavero, casta sum; cum tetigero, munda sum; cum accepero, virgo sum." Valde suavis et sanctus est amor ille, qui nec cor coinquinat, nec corpus polluit, nec etiam virginitatem tollit, vel in aliquo lædit.
5. Bonitatem etiam gratiæ Christi manifestat, ubi ait: "Induit me cyclade auro texta, et immensis monilibus ornavit me: a quo mihi thalamus collocatus est, cujus mihi organa vocibus resonant modulatis. Jam mel et lac ex ejus ore suscepi, et sanguis ejus ornavit genas meas." Valde bonus commendabilis ab omni gratia Jesus Christus, qui sponsas suas in cœlestibus auro, et monilibus adornat, qui eis ad pausandum delicatum thalamum collocat, qui aures earum organicis vocibus oblectat, et qui eas melle divinitatis et lacte humanitatis suæ jugiter cibat, et potat. Qui igitur gloriatur cum Beata Agnete et aliis sanctis virginibus, in tali Domino glorietur.
SERMON VII.
ON BLESSED AGNES, VIRGIN AND MARTYR.
He who glories, let him glory in the Lord. 2 Corinthians 10:17 1.
Note that although the words set forth above can be read concerning any virgin, nevertheless more specially, so to speak, they are read concerning Blessed Agnes. For she gloried marvelously in the Lord, whom alone out of all she had chosen as spouse, commending him from five things, namely from the brightness of lineage, from every sort of power, from the beauty of appearance, from the sweetness of love, and from the goodness of every grace.
For when Blessed Agnes was loved by the son of the prefect of the city of Rome, and most precious ornaments were offered to her, and all the riches of the world were promised, she gave such a response to the young man: "Depart from me, tinder of sin, nourishment of crime, food of death; depart from me, because I have already been anticipated by another lover, who offered me sufficiently better ornaments, and who pledged me with the ring of his faith." Therefore I shall not be able even to look upon another lover, to the insult of the prior lover, who is loftier in nobility, stronger in power, more beautiful in appearance, sweeter in love, and more elegant in every grace. Behold the five things from which she commends her spouse, namely Jesus Christ, on account of which she gloried in him. And note that blessed Agnes still pursues these five by commending them:
1. For she commends the nobility of Christ where she says: "Whose mother is a virgin, whose father knows no woman." Christ is very noble, who was born from God the Father and from the Virgin Mother, who was a virgin before childbirth, and in childbirth, and after childbirth remained a virgin.
2. She shows the power of Christ where she says: "Whom Angels serve." He is very powerful, because he has not only men but also Angels as servants. For Angels praise his majesty, dominations adore it, powers tremble before it.
3. Agnes declares the comeliness or beauty of Christ where she adds: "Whose beauty the sun and moon marvel at." He is marvelously beautiful, who in beauty incomparably surpasses the sun and moon.
4. She suggests the sweetness of his love where she says: "When I have loved him, I am chaste; when I have touched him, I am clean; when I have received him, I am a virgin." Very sweet and holy is that love which neither defiles the heart, nor pollutes the body, nor even removes virginity or harms it in any way.
5. She also manifests the goodness of Christ's grace where she says: "He clothed me with a robe woven with gold and adorned me with immense necklaces; by him a bridal chamber has been placed for me, whose instruments resound to me with measured voices. Already I have received honey and milk from his mouth, and his blood has adorned my cheeks." Very good and commendable by every grace is Jesus Christ, who adorns his brides in the heavens with gold and necklaces, who places for them a delicate bridal chamber for resting, who delights their ears with instrumental voices, and who continually feeds and gives them drink with the honey of his divinity and the milk of his humanity. Therefore he who glories with Blessed Agnes and the other holy virgins, let him glory in such a Lord.
Verba enim prædicta, videlicet Qui gloriatur, in Domino glorietur, non solum exponuntur de immaculatis virginibus, sed etiam intelliguntur de quibuslibet Christi fidelibus.
Unde tria principaliter sunt hic notanda:
I. Qui sunt illi qui possint in Domino merito gloriari? II. Quæ sint illa in quibus oporteat fidelem hominem gloriari? III. Quæ etiam sint in quibus non debet aliquis gloriari?
I.
De primo nota, quod tria genera hominum possunt in Domino gloriari. Primi sunt rectum cor habentes. Secundi sunt Christum intime diligentes. Tertii sunt omnia opera sua ad honorem Domini simpliciter facientes.
1. Primi igitur rectum cor habentes gloriari possunt in Domino. Unde dicitur in Psal. XXXI, 11: Lætamini in Domino, et exsultate justi, et gloriamini omnes recti corde. Nota, quod rectum cor habent, qui Deum esse credunt, et qui justum eum esse asserunt, et qui rerum omnium gubernationem ei attribuunt. Pravum autem, id est, distortum cor habent, qui non credunt esse Deum, vel qui proclamant eum esse injustum, vel qui negant quod sit gubernator omnium rerum. Unde dicit Augustinus super istum locum: Et gloriamini omnes recti corde. "Pravi corde, id est, distorti, tres habent sententias. Aut non est Deus: hoc dicit impius, cui displicet quidquid illi accidit præter voluntatem. Aut injustus est Deus, cui ista placent, et qui hoc facit. Aut non gubernat Deus res humanas, nec cura est illi de omnibus." In istis tribus sententiis est magna impietas, aut negare Deum, aut dicere injustum, aut illi auferre gubernationem rerum.
2. Secundi, qui gloriari possunt in Domino, sunt hi qui intime diligunt Filium ejus. Unde dicitur in Psal. V, 12 et 13: Gloriabuntur in te omnes, qui diligunt nomen tuum: quoniam tu benedices justo. Nota, quod nomen Dei Patris, est ipse Filius Dei Jesus Christus. Sicut enim persona hominis per nomen suum manifestatur, et discernitur: ita etiam Dei Filius Jesus Christus Deum Patrem manifestavit mundo. Qui igitur in veritate diligit nomen Domini, videlicet Jesum Christum, tunc gloriari poterit in Domino, quando illa gloriosa benedictione benedicet cuilibet justo: Venite benedicti Patris mei, possidete paratum vobis regnum a constitutione mundi 2.
3. Tertii, qui gloriari possunt in Domino, sunt hi qui omnia opera sua propter honorem Domini faciunt: sicut monet nos Apostolus, I ad Corinth. X, 31: Sive manducatis, sive bibitis, vel aliud quid facitis: omnia in gloriam Dei facite. Hi ergo, qui omnia opera sua faciunt ad gloriam Dei, merito gloriari possunt in Domino. Ostendet enim eis Dominus gloriam suam, et beatificabit illos in gloria, et induet eos stola gloriæ. De quolibet enim servo Christi dicitur Eccli. XLV, 3, 8 et 9: Ostendit illi gloriam suam..., et beatificavit illum in gloria..., et induit eum stolam gloriæ.
For the aforesaid words, namely He who glories, let him glory in the Lord, are not only expounded concerning immaculate virgins, but are also understood concerning any faithful of Christ.
Hence three things principally are to be noted here:
I. Who are those who can deservedly glory in the Lord? II. What are those things in which a faithful man ought to glory? III. What also are those things in which someone ought not to glory?
I.
On the first, note that three kinds of men can glory in the Lord. The first are those having a right heart. The second are those intimately loving Christ. The third are those simply doing all their works for the honor of the Lord.
1. Therefore the first, having a right heart, can glory in the Lord. Hence it is said in Psalm 31:11: Rejoice in the Lord and exult, you just, and glory, all you upright of heart. Note that those have a right heart who believe that God exists, and who assert that he is just, and who attribute to him the governing of all things. But those have a crooked, that is, distorted heart, who do not believe that God exists, or who proclaim that he is unjust, or who deny that he is governor of all things. Hence Augustine says on that place: And glory, all you upright of heart: "The crooked of heart, that is, the distorted, have three opinions. Either God does not exist; this the impious man says, to whom whatever happens to him outside his will is displeasing. Or God is unjust, to whom these things are pleasing and who does this. Or God does not govern human things, nor does he have care concerning all things." In these three opinions there is great impiety, either to deny God, or to say that he is unjust, or to take away from him the governing of things.
2. The second who can glory in the Lord are those who intimately love his Son. Hence it is said in Psalm 5:12 and 13: All who love your name will glory in you, because you will bless the just man. Note that the name of God the Father is the very Son of God, Jesus Christ. For as the person of a man is manifested and distinguished through his name, so also the Son of God, Jesus Christ, manifested God the Father to the world. Therefore he who in truth loves the name of the Lord, namely Jesus Christ, will then be able to glory in the Lord, when with that glorious blessing he will bless any just person: Come, blessed of my Father, possess the kingdom prepared for you from the foundation of the world 2.
3. The third who can glory in the Lord are those who do all their works for the honor of the Lord, as the Apostle admonishes us, 1 Corinthians 10:31: Whether you eat or drink, or do anything else, do all things unto the glory of God. Therefore those who do all their works for the glory of God can deservedly glory in the Lord. For the Lord will show them his glory, and will bless them in glory, and will clothe them with the stole of glory. For concerning any servant of Christ it is said in Sirach 45:3, 8 and 9: He showed him his glory..., and blessed him in glory..., and clothed him with the stole of glory.
II.
Videndum est, in quibus sit gloriandum. Et nota, quod Sancti in hac vita in septem præcipue gloriantur: gloriantur, dico, id est, in gloriando lætantur. Primum enim Sancti gloriantur in vera et summa scientia. Secundo, in bona et pura conscientia. Tertio, in bonorum operum efficientia. Quarto, in tribulationum patientia. Quinto, in infirmitatum frequentia. Sexto, in divinæ crucis honorificentia. Septimo, in spei filialis eminentia.
Prima itaque Sanctorum gloria est in vera et summa scientia. Vera autem et summa scientia, scire et nosse Deum. Propter hoc dicit ipse Dominus, Jerem. IX, 23 et 24: Non glorietur fortis in fortitudine sua, et non glorietur dives in divitiis suis: sed in hoc glorietur qui gloriatur, scire et nosse me. Scire igitur debemus Dominum fidei intellectu: nosse autem debemus eum per intimum amoris affectum, et sic in ipso gloriari poterimus.
Secunda gloria Sanctorum est in bona et pura conscientia. Unde dicit Apostolus, II ad Corinth. I, 12: Gloria nostra hæc est, testimonium conscientiæ nostræ. Dicit etiam Paulus ad Hebræ. XIII, 18: Confidimus, quia bonam conscientiam habemus, in omnibus bene volentes conversari. Hinc etiam dicitur in Psal. XLIV, 14: Omnis gloria ejus filiæ Regis ab intus, videlicet in conscientia pura et bona.
Tertia gloria Sanctorum est in bonorum operum efficientia. Hinc dicit Apostolus ad Rom. XV, 17 et 18: Habeo gloriam in Christo Jesu ad Deum. Non enim audeo aliquid loqui eorum, quæ per me non efficit Christus... verbo et factis. Hinc etiam dicit Apostolus ad Gal. VI, 4 et 5: Opus suum probet unusquisque, et sic in semetipso tantum gloriam habebit, et non in altero. Unusquisque enim onus suum portabit.
Quarta gloria Sanctorum est in tribulationum patientia sive sufferentia. Unde ait Apost. ad Rom. V, 3 et seq.: Gloriamur in tribulationibus, scientes quod tribulatio patientiam operatur, patientia autem probationem, probatio vero spem: spes autem non confundit. Vere dignum est gloriari in tribulationibus, quia tribulatio exaudibilem reddit vocem hominis Christiani. Unde dicitur in Psal. CXIX, 1: Ad Dominum cum tribularer clamavi, etc.
Quinta gloria Sanctorum est in infirmitatum frequentia. Hinc est quod ait Apost. II ad Cor. XI, 30: Si gloriari oportet: quæ infirmitatis meæ sunt, gloriabor. Item dicit II ad Cor. XII, 9 et 10: Libenter gloriabor in infirmitatibus meis, ut inhabitet in me virtus Christi. Propter quod placeo mihi in infirmitatibus meis, in contumeliis, in necessitatibus, in persecutionibus, in angustiis pro Christo. Cum enim infirmor, tunc potens sum. Legitur in vitis SS. Patrum, quod senex quidam erat, qui frequenter ægrotabat. Contigit autem eum uno anno non ægrotare, qui affligebatur graviter, et plorabat, dicens: "Dereliquit me Dominus, et non visitat me."
II.
It must be seen in what things one should glory. And note that the Saints in this life glory especially in seven things; they glory, I say, that is, they rejoice in glorying. For first the Saints glory in true and highest knowledge. Secondly, in a good and pure conscience. Thirdly, in the effecting of good works. Fourthly, in the patience of tribulations. Fifthly, in the frequency of infirmities. Sixthly, in the honor of the divine cross. Seventhly, in the eminence of filial hope.
Therefore the first glory of the Saints is in true and highest knowledge. But true and highest knowledge is to know and recognize God. On account of this the Lord himself says, Jeremiah 9:23 and 24: Let not the strong man glory in his strength, and let not the rich man glory in his riches; but in this let him who glories glory, to know and recognize me. Therefore we ought to know the Lord by the understanding of faith, and we ought to recognize him through the inward affection of love, and thus we will be able to glory in him.
The second glory of the Saints is in a good and pure conscience. Hence the Apostle says, 2 Corinthians 1:12: Our glory is this, the testimony of our conscience. Paul also says to Hebrews 13:18: We trust, because we have a good conscience, willing to conduct ourselves well in all things. Hence also it is said in Psalm 44:14: All the glory of that daughter of the King is from within, namely in a pure and good conscience.
The third glory of the Saints is in the effecting of good works. Hence the Apostle says to Romans 15:17 and 18: I have glory in Christ Jesus toward God. For I do not dare to speak anything of those things which Christ does not effect through me... by word and deeds. Hence also the Apostle says to Galatians 6:4 and 5: Let each one prove his own work, and thus he will have glory only in himself and not in another. For each one will bear his own burden.
The fourth glory of the Saints is in the patience or endurance of tribulations. Hence the Apostle says to Romans 5:3 and following: We glory in tribulations, knowing that tribulation works patience, and patience proof, and proof hope; but hope does not confound. Truly it is fitting to glory in tribulations, because tribulation renders the voice of a Christian man able to be heard. Hence it is said in Psalm 119:1: To the Lord, when I was troubled, I cried, etc.
The fifth glory of the Saints is in the frequency of infirmities. Hence it is that the Apostle says, 2 Corinthians 11:30: If it is necessary to glory, I will glory in the things that are of my infirmity. Likewise he says, 2 Corinthians 12:9 and 10: I will gladly glory in my infirmities, so that the virtue of Christ may dwell in me. On account of which I am pleased with myself in my infirmities, in insults, in necessities, in persecutions, in distresses for Christ. For when I am weak, then I am powerful. It is read in the Lives of the Holy Fathers that there was a certain old man who was frequently sick. But it happened that one year he was not sick; he was gravely afflicted and wept, saying: "The Lord has abandoned me and does not visit me."
Sexta gloria Sanctorum est in crucis Christi honorificentia. Unde dicit Apost. ad Gal. VI, 14: Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. Nota, quod non est indignum ut gloriemur in cruce Christi. "Crux enim Christi, ut ait Augustinus, de locis suppliciorum jam transiit ad frontes Imperatorum." Idem: "In frontibus regum pretiosius est signum crucis quam gemma diadematis." Legitur etiam in Tripartita historia quod Constantinus Imperator signum sanctæ crucis semper ante se deportari præcepit; signo etiam crucis suorum militum arma signavit.
Septima gloria Sanctorum, quæ ex præcedentibus gloriis resultat, est spei filialis eminentia. Unde dicit Apost. ad Rom. V, 2: Gloriamur in spe gloriæ filiorum Dei. Ne autem tollatur homini spes hujus gloriæ, propter hoc etiam ipsam mortem corporalem debet gratissime sustinere. Unde ait Apost. I ad Cor. IX, 15: Bonum est mihi magis mori, quam ut gloriam meam quis evacuet. Et nota, quod gloria filiorum Dei, de cujus spe nos oportet gloriari, hæc est, quod videlicet Deum contemplabimur facie revelata, et quod a claritate virtutum transformabimur in beatitudinum claritatem. Hinc scribit Apostolus, II ad Cor. III, 18: Nos omnes revelata facie gloriam Domini speculantes, in eamdem imaginem transformamur a claritate in claritatem tamquam a Domini spiritu.
III.
Tertio sciendum est, quod in septem, quæ prædictis septem sunt contraria, non est gloriandum. Quidam enim gloriantur in mundanæ sapientiæ vanitate. Alii gloriantur in humanæ laudis fatuitate. Tertii gloriantur in suorum operum malignitate. Quarti gloriantur in divitiarum instabilitate. Quinti gloriantur in sanitate, et robusta ætate. Sexti gloriantur in turpi voluptate. Septimi gloriantur in præsentis gloriæ brevitate.
1. Contra primam gloriam bonorum, quæ est ex hoc, quod sciunt et noscunt Deum, mali gloriantur in mundanæ sapientiæ vanitate. Contra hoc ipse Dominus loquitur, Jerem. IX, 23 et 24: Non glorietur sapiens in sapientia sua...: sed in hoc glorietur qui gloriatur, scire et nosse me. Contra sapientiam hujus mundi loquitur Paulus, I ad Corinth. III, 19:
The sixth glory of the Saints is in the honor of the cross of Christ. Hence the Apostle says to Galatians 6:14: But far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world. Note that it is not unworthy that we glory in the cross of Christ. "For the cross of Christ, as Augustine says, has now passed from places of punishments to the foreheads of Emperors." The same: "On the foreheads of kings the sign of the cross is more precious than the gem of a diadem." It is also read in the Tripartite History that Emperor Constantine ordered the sign of the holy cross always to be carried before him; he also marked the arms of his soldiers with the sign of the cross.
The seventh glory of the Saints, which results from the preceding glories, is the eminence of filial hope. Hence the Apostle says to Romans 5:2: We glory in the hope of the glory of the sons of God. But lest the hope of this glory be taken from a man, on account of this he ought also most gratefully to sustain bodily death itself. Hence the Apostle says, 1 Corinthians 9:15: It is better for me rather to die than that anyone empty my glory. And note that the glory of the sons of God, concerning whose hope we ought to glory, is this: namely that we will contemplate God with face unveiled, and that from the brightness of virtues we will be transformed into the brightness of beatitudes. Hence the Apostle writes, 2 Corinthians 3:18: We all, with face unveiled, contemplating the glory of the Lord, are transformed into the same image from brightness into brightness, as by the Spirit of the Lord.
III.
Thirdly, it must be known that one must not glory in seven things which are contrary to the aforesaid seven. For some glory in the vanity of worldly wisdom. Others glory in the foolishness of human praise. The third glory in the malignity of their works. The fourth glory in the instability of riches. The fifth glory in health and robust age. The sixth glory in shameful pleasure. The seventh glory in the brevity of present glory.
1. Against the first glory of the good, which comes from this, that they know and recognize God, the evil glory in the vanity of worldly wisdom. Against this the Lord himself speaks, Jeremiah 9:23 and 24: Let not the wise man glory in his wisdom... but in this let him who glories glory, to know and recognize me. Against the wisdom of this world Paul speaks, 1 Corinthians 3:19:
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