Volume 13 · pp. 445–448
Sermon VIII. On the Same Feast of Saint Agnes
A marker with ≈ is an approximate page boundary, placed by measure of the text; the page photographs remain the authority. In the paired views, clicking a page marker brings that page into view.
SERMO VIII.
IN EODEM FESTO S. AGNETIS.
Surge, propera, amica mea, columba mea, formosa mea, et veni. Cant. II, 10.
Hæc enim verba bene et convenienter possunt exponi de qualibet virgine, et specialiter de sancta Agnete. Unde sex principaliter sunt hic notanda:
I. Quare Beata Agnes a Domino surgere jubeatur? II. Quare etiam ut properet, admoneatur? III. Ob quam causam amica dicatur? IV. Cur columba appelletur? V. Cur etiam formosa vocetur? VI. Propter quid ut veniat, invitetur?
I.
De primo nota, quod surgere jubetur Beata Agnes ad fidei defensionem. Certe ipsa non surrexit ludere, sed potius fidem Domini verbis et factis, tamquam bellatrix egregia defendere. Surrexit siquidem, et clypeum teneri corporis sui, omnibus inimicorum fidei constanter objecit, pro fide Domini defendenda. Nobis etiam necesse est, ut quotidie surgamus, id est, in fide et aliis virtutibus proficiamus. Unde ait Hieronymus: « Quotidianis ac repentibus virtutum incrementis instauranda mens est. Tamdiu enim non relabimur retro, quamdiu ad priora contendimus; at ubi cœpimus stare, descendimus: nostrumque non progredi, jam reverti est. » Certe si planta tua quam in horto tuo plantasti, non surgeret, doleres: ita et Christus vult, ut de virtute in virtutem proficias.
II.
De secundo nota, quod dicitur Beatæ Agneti a Domino, ut properet per martyrii passionem: unde ista properavit, quia sicut de ea legitur, decimo tertio ætatis suæ anno mortem pertulit, et vitam invenit. Quid igitur nos barbati, qui ita segnes, tamquam asini sumus in opere Domini: quid, inquam, in excusatione nostra sumus dicturi in die judicii, cum istam juvenculam tympanistriam, istam teneram puellam, corpus suum tenerrimum ad ignem, ad gladium, et ad diversa fortiter obtulisse tormenta videamus? istam delicatam in via Domini aspera constanter et alacriter cucurrisse? Profecto ista virgo virago surget in judicio cum viris effeminatis, et condemnabit eos.
III.
De tertio nota, quod Beata Agnes amica Domini appellatur propter tria, videlicet propter fidei firmitatem, propter superfervidam charitatem, et propter Deo placitam humilitatem.
1. Primo igitur amica Domini fuit Sancta Agnes, propter fidelem fidei firmitatem. Unde et ipsa dicit: « Ipsi soli servo fidem, ipsi me tota devotione committo. » Item ait: « Posuit signum in faciem meam, ut nullum præter eum amem. » Ipsa enim fide desponsata, et annulo Dominicæ passionis subarrhata, fidem thori servavit illibata, adulterum admittere dedignata. Unde et Dominus eam nunc e converso in amplexibus suis, tamquam suam fidelem sponsam cubare facit quietissime, nec eam suscitari sinit, quousque ipsa velit.
SERMON VIII.
ON THE SAME FEAST OF SAINT AGNES.
Arise, make haste, my friend, my dove, my beautiful one, and come. Canticles 2:10.
For these words can well and fittingly be expounded of any virgin, and specially of Saint Agnes. Hence six things chiefly are to be noted here:
I. Why Blessed Agnes is commanded by the Lord to arise? II. Why she is also admonished to make haste? III. For what cause she is called a friend? IV. Why she is named a dove? V. Why she is also called beautiful? VI. On account of what she is invited to come?
I.
On the first, note that Blessed Agnes is commanded to arise for the defense of the faith. Certainly she did not arise to play, but rather to defend the faith of the Lord in words and deeds, as an outstanding female warrior. Indeed she arose and steadfastly set the shield of her tender body against all enemies of the faith, for the faith of the Lord to be defended. It is also necessary for us to arise daily, that is, to make progress in faith and in the other virtues. Hence Jerome says: "The mind must be restored by daily and creeping increases of virtues. For so long shall we not slip back, as long as we press on to what is before; but when we have begun to stand still, we descend: and our not going forward is already to go back." Certainly if your plant which you planted in your garden did not rise, you would grieve: so also Christ wills that you make progress from virtue into virtue.
II.
On the second, note that it is said to Blessed Agnes by the Lord that she should make haste through the suffering of martyrdom: hence she made haste, because, as is read of her, in the thirteenth year of her age she underwent death and found life. What therefore are we bearded men, who are so sluggish, like asses in the work of the Lord: what, I say, are we going to say in our excuse on the day of judgment, when we shall see that young girl beating the timbrel, that tender girl, to have offered her most tender body bravely to fire, to sword, and to diverse torments? when we shall see that delicate girl to have run steadfastly and eagerly on the rough road of the Lord? Assuredly that virgin, a woman of manly courage, will arise in judgment with effeminate men and will condemn them.
III.
On the third, note that Blessed Agnes is called the friend of the Lord for three things, namely because of firmness of faith, because of super-fervent charity, and because of humility pleasing to God.
1. First therefore Saint Agnes was the friend of the Lord because of faithful firmness of faith. Hence she herself says: "To him alone I keep faith; to him I commit myself with whole devotion." Likewise she says: "He placed a sign on my face, that I might love no one besides him." For she, betrothed by faith and pledged by the ring of the Lord's Passion, preserved the faith of the marriage-bed inviolate, deeming it unworthy to admit an adulterer. Hence the Lord also, conversely, now makes her lie most quietly in his embraces, as his faithful bride, nor does he allow her to be awakened until she herself wishes.
2. Secundo amica Domini dicitur propter superfervidam charitatem. Unde et ipsa dixit: « Amo Christum, in cujus thalamum introivi. » Introivi, dico, per charitatis fervorem me illuc deferentem. Ait etiam ad Dominum: « Ecce venio ad te, quem amavi, quem quæsivi, quem semper optavi. » Unde dicitur, quod fuit amica Domini per superfervidam charitatem: quia id quod fervet, ut scitis, quadam caloris et incendii vehementia jactatur extra se, attollitur supra se: et ipsa sine dubio propter nimium charitatis et desiderii æstum extra se, et supra se jactata fuit, semper seipsam videlicet contemnens, et tota in ipsum transiens, ut scilicet unum esset cum ipso.
3. Tertio Beata Agnes amica Dei dicitur, per Deo placitam humilitatem. Sciens enim superbos Deo esse odiosos, in humilitate Deo placere studuit altissimo. Hinc etiam legitur, quod Esther, cum esset collapsa, oculis Assueri Regis complacuit: in quo datur intelligi, quod cum homo se dejicit per humilitatem, tunc coram Domini oculis assequitur gratiæ dignitatem. Unde dicit Eccli. III, 20 et 21: Quanto magnus es, humilia te in omnibus, et coram Deo invenies gratiam: quoniam magna potentia Dei solius, et ab humilibus honoratur.
IV.
De quarto nota, quod Beata Agnes columba appellatur propter magnitudinis tranquillitatem. Hæc est illa columba prudens, quæ corvum perfidiæ, id est, filium præfecti ipsam sua impudicitia denigrare volentem, fortiter a se repulit, et abegit, sic dicens: « Discede a me pabulum mortis, nutrimentum facinoris: discede a me, quia jam ab alio amatore præventa sum. » Mansuetudinis tamen sibi insitæ non est oblita: quia eumdem præfecti filium, propter suam impudicitiam a diabolo suffocatum, postea resuscitavit ad vitam. Ad spiritum mansuetudinis invitat nos Eccli. III, 19: ita dicens: Fili, in mansuetudine opera tua perfice, et super hominum gloriam diligeris.
V.
De quinto nota, quod Beata Agnes formosa vocatur per candidam virginitatem. Unde et cum vestibus suis exspoliata fuisset, in testimonium candidæ virginitatis suæ, candidissima stola transmissa fuit ipsi a Domino, ut per eam tegeret corpus suum. Igitur per formositatem virginitatis, Beata Agnes topazio comparatur, qui in stricturam supernæ Jerusalem collocavit. Dicit enim Glossa super Apocalypsim, quod « topazius est lapis pulcherrimus, qui in adspectum suum singulariter provocat adspicientes; et nihil est eo charius inter divitias regibus. »
2. Secondly she is called the friend of the Lord because of super-fervent charity. Hence she herself said: "I love Christ, into whose chamber I have entered." I have entered, I say, through the fervor of charity carrying me there. She also says to the Lord: "Behold I come to you, whom I have loved, whom I have sought, whom I have always desired." Hence it is said that she was the friend of the Lord through super-fervent charity: because that which boils, as you know, by a certain vehemence of heat and burning is thrown outside itself and lifted above itself; and without doubt she, because of the excessive heat of charity and desire, was thrown outside herself and above herself, namely always despising herself and wholly passing over into him, so that she might be one with him.
3. Thirdly Blessed Agnes is called the friend of God through humility pleasing to God. For knowing that the proud are hateful to God, she strove to please the Most High in humility. Hence also it is read that Esther, when she had collapsed, pleased the eyes of King Ahasuerus: in this it is given to be understood that when a person casts himself down through humility, then before the eyes of the Lord he obtains the dignity of grace. Hence Ecclesiasticus 3:20 and 21 says: As great as you are, humble yourself in all things, and before God you will find grace: because the great power of God alone is honored by the humble.
IV.
On the fourth, note that Blessed Agnes is called a dove because of tranquility of greatness. This is that prudent dove who strongly repelled and drove away from herself the raven of perfidy, that is, the son of the prefect who wished to blacken her with his shamelessness, saying thus: "Depart from me, food of death, nourishment of crime: depart from me, because I have already been anticipated by another lover." Yet she did not forget the meekness implanted in herself, because afterward she raised back to life that same son of the prefect, suffocated by the devil on account of his shamelessness. Ecclesiasticus 3:19 invites us to the spirit of meekness, saying thus: Son, complete your works in meekness, and you will be loved above the glory of men.
V.
On the fifth, note that Blessed Agnes is called beautiful through white virginity. Hence also when she had been stripped of her garments, in testimony of her white virginity a most white stole was sent to her by the Lord, so that by it she might cover her body. Therefore through the beauty of virginity, Blessed Agnes is compared to topaz, which he placed in the stricture of the heavenly Jerusalem. For the Gloss says on the Apocalypse that "topaz is a most beautiful stone, which singularly provokes those looking on it into the sight of itself; and nothing is dearer than it among the riches of kings."
Et vere virginitas in adspectum suum singulariter provocat adspicientes. Candida enim virginitas paradisi chara est colonis. Unde et ipse Dominus dicit ad quamlibet virginem, Cant. II, 14: Ostende mihi faciem tuam...: facies enim tua decora. Nihil enim virginitate charius est inter divitias Regibus regni cælorum, scilicet Patri, et Filio, et Spiritui sancto. Unde dicit Eccli. XXVI, 20: Omnis ponderatio non est digna continentis animæ. Hinc etiam votum continentiæ non recipit dispensationem, quia non habet recompensationem.
VI.
De sexto nota, quod propter quatuor Beata Agnes invitata fuit, ut veniret: « Veni, inquit Dominus, ut humanitatem meam revelata facie speculeris. » Item: « Veni, ut vestibus induta regalibus coroneris. » « Veni etiam, ut mei oris osculo consolieris. » Item: « Veni, ut in convivio meæ divinitatis semper epuleris. »
1. Primo igitur Beata Agnes propter hoc venit ad Dominum, ut humanitatem ejus pulcherrimam specularetur. Et vere humanitas ejus est pulcherrima. Pulchritudinem enim ipsius, sicut eadem Agnes testatur, Sol et Luna mirantur. Procul dubio hæc Beata ad adspectum Christi, faciem suam non tegit, quemadmodum Rebecca, viso Isaac sponso suo terrestri, faciem suam velavit: non libenter hoc faceret hæc virgo; certe non pro toto mundo. O quam beati oculi, qui non vespertina, sed meridiana et clarissima visione faciem ejus videre merentur in jubilo! Cujus? Ejus: Ejus certe, qui est candor lucis æternæ, et speculum sine macula Dei majestatis 1, et qui intuentes se lætificat gaudio cum vultu suo 2.
2. Secundo venit Beata Agnes, ut vestibus indutis regalibus coronaretur. Unde et ipsa exsultans dicit: Induit me Dominus vestimentis salutis, et indumento justitiæ circumdedit me, quasi sponsum decoratum corona 3. Hæc est illa regina, quæ in vestitu deaurato circumdata varietate assistit modo a dextris Regis æterni 4. Hæc est profecto, quæ, sicut legitur Exod. XXX, tamquam vere existens altare thymiamatis et mensa propositionis, duplici aureola est coronata, utpote martyr et virgo; quæ etiam in choro superni palatii ferens sertum rosæ et lilii, inter Sion juvenculas, et Jerusalem filias, speciale decantans canticum, sequitur Agnum quocumque ierit 5. Hinc est, quod post mortem suam visa est a parentibus suis, juxta speciosissimum agnum ambulare cum pulchra virginum multitudine: et tunc ista verba dixit: « Congaudete mecum et congratulamini, quia cum his omnibus lucidas sedes accepi. »
And truly virginity singularly provokes those looking on it into the sight of itself. For white virginity is dear to the inhabitants of paradise. Hence the Lord himself says to any virgin, Canticles 2:14: Show me your face... for your face is comely. For nothing is dearer than virginity among the riches of the Kings of the kingdom of heaven, namely the Father, and the Son, and the Holy Spirit. Hence Ecclesiasticus 26:20 says: Every weighing is not worthy of a continent soul. Hence also the vow of continence does not receive dispensation, because it has no recompense.
VI.
On the sixth, note that Blessed Agnes was invited to come on account of four things: "Come," says the Lord, "that you may gaze on my humanity with face unveiled." Likewise: "Come, that, dressed in royal garments, you may be crowned." "Come also, that you may be consoled with the kiss of my mouth." Likewise: "Come, that in the banquet of my divinity you may always feast."
1. First therefore Blessed Agnes came to the Lord on account of this, that she might gaze upon his most beautiful humanity. And truly his humanity is most beautiful. For the Sun and the Moon marvel at his beauty, as Agnes herself testifies. Without doubt this Blessed one does not cover her face at the sight of Christ, as Rebecca, having seen Isaac her earthly bridegroom, veiled her face: this virgin would not do this gladly; certainly not for the whole world. O how blessed are the eyes that, not by evening vision, but by midday and most clear vision, merit to see his face in jubilation! Whose? His: certainly his, who is the brightness of eternal light and the mirror without stain of the majesty of God 1, and who gladdens those looking upon himself with joy with his countenance 2.
2. Secondly Blessed Agnes came so that, dressed in royal garments, she might be crowned. Hence she herself says exulting: The Lord clothed me with garments of salvation and surrounded me with the garment of justice, as a bridegroom adorned with a crown 3. This is that queen who, in gilded clothing, surrounded with variety, now stands at the right hand of the eternal King 4. This assuredly is she who, as is read in Exodus 30, as truly existing as an altar of incense and a table of proposition, has been crowned with a double aureole, as a martyr and a virgin; she also, in the choir of the heavenly palace, bearing a garland of rose and lily, among the maidens of Sion and the daughters of Jerusalem, singing a special canticle, follows the Lamb wherever he will go 5. Hence it is that after her death she was seen by her parents to walk beside a most beautiful lamb with a beautiful multitude of virgins: and then she said these words: "Rejoice with me and congratulate me, because with all these I have received shining seats."
3. Tertio venit Beata Agnes, ut oscularetur eam Dei Filius osculo oris sui. Unde ipsa dicit: « Mel et lac ex ejus ore suscepi. » Ecce jam pervenerat ad osculum. Hæc est illa vera Esther, utpote per gloriam in populis elevata, quam Rex Assuerus, id est, ille beatus Deus incessanter osculatur.
Et nota, quod non solum sanctæ Virgines, sed et omnes electi pervenient ad osculum Jesu Christi. Unde dicitur Gen. XLV, 15: Osculatus est Joseph omnes fratres suos. Per Joseph quem Pharao Salvatorem mundi appellavit, vere Jesus Christus intelligitur: ipse enim verissime est Salvator mundi. Fratres autem sui sunt omnes electi, quos omnes recipiet ad osculum suum: unde dicit Dionysius: « Benignus Jesus ad se venientibus totus præobviat, et præcurrit, et totus totos deosculatur. » Ecce mirabile, et notabile verbum, quod videlicet totus totos deosculatur electos.
4. Quarta causa, quare Beata Agnes venire jussa fuit, ut scilicet in convivio divinitatis epularetur. Unde modo secure cantare potest: « Ecce, quod concupivi, jam video; quod speravi, jam teneo: illi sum juncta in cælis, quem in terris posita tota devotione dilexi. » Si juncta est Domino, ergo fruitur ipso. O quam felix est hæc virgo, quæ cum illis beatis Angelis, qui fruuntur, nec fastidiunt, quo frui magis sitiunt: illa summa divinitatis suavitate sine tædio perfruitur. Et nota, quod gaudium illud, quo electi cum Domino perfruentur, est sufficientissimum. Unde dicit Augustinus: « Pleno corde, plena mente, plena anima, pleno toto homine, adhuc supra modum supererit gaudium. »
Rogate ergo, charissimi, Dominum, ut sic in præsenti vestigia Beatæ Agnetis prosequamur, ut in futuro cum ipsa supercœlesti gaudio perfrui mereamur. Quod nobis præstare dignetur, etc.
3. Thirdly Blessed Agnes came so that the Son of God might kiss her with the kiss of his mouth. Hence she herself says: "Honey and milk I have received from his mouth." Behold, she had already come to the kiss. This is that true Esther, as one exalted by glory among peoples, whom King Ahasuerus, that is, that blessed God, kisses without ceasing.
And note that not only holy Virgins, but also all the elect will come to the kiss of Jesus Christ. Hence it is said in Genesis 45:15: Joseph kissed all his brothers. By Joseph, whom Pharaoh called Savior of the world, Jesus Christ is truly understood: for he most truly is Savior of the world. But his brothers are all the elect, whom he will all receive to his kiss: hence Dionysius says: "Kind Jesus wholly comes beforehand to those coming to him, and runs before them, and wholly kisses them wholly." Behold a marvelous and notable word, namely that he wholly kisses the elect wholly.
4. The fourth cause why Blessed Agnes was commanded to come was so that she might feast in the banquet of divinity. Hence now she can sing securely: "Behold, what I desired, I now see; what I hoped for, I now hold: in heaven I am joined to him whom, while placed on earth, I loved with whole devotion." If she is joined to the Lord, therefore she enjoys him. O how happy is this virgin, who with those blessed Angels, who enjoy and do not grow weary, who thirst the more for that which they enjoy, enjoys without weariness that highest sweetness of divinity. And note that that joy with which the elect will enjoy the Lord is most sufficient. Hence Augustine says: "With full heart, full mind, full soul, the whole man full, joy will still remain beyond measure."
Therefore pray, dearest ones, to the Lord, that in the present we may so follow the footsteps of Blessed Agnes, that in the future we may merit to enjoy super-heavenly joy with her. May he deign to grant this to us, etc.
If a page does not appear, its photograph has not been uploaded yet.