Volume 13 · pp. 470–473
Sermon XII. Third, On the Purification of Blessed Mary
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SERMO XII.
TERTIUM, IN PURIFICATIONE BEATÆ MARIÆ.
Lumen ad revelationem Gentium, et gloriam plebis tuæ Israel. Luc. II, 32.
Nota, quod Beatus Simeon sacerdos, tenens Jesum in manibus et ulnis suis, multas gratias egit Deo super hoc, quod merebatur videre Filium suum, qui quasi lumen erat in terris missum ad revelationem, id est, ad illuminationem Gentium non credentium, et ad gloriam plebis Israel, Deum per fidem intuentium. Unde legitur Luc. II, 9 et 8, quod statim nato hoc lumine, claritas Dei circumfulsit pastores vigilantes, et custodientes vigilias noctis super gregem suum. Cum igitur Beata Virgo istud gloriosum lumen hodie portaverit in Jerusalem, et obtulerit in templum: nos etiam ad imitationem ipsius, istum præclarum cereum in manibus bonorum continuo portare debemus. Verum cum non solum parvulo baptizato, sed etiam homini jam morituro, secundum quorumdam hominum consuetudinem lumen detur in manum; cum etiam hodie cerei benedicti portentur ab hominibus, et præterea circa feretrum defuncti quatuor ardentes candelæ ponantur: videndum est quid omnia ista lumina significent? Unde nota, quod lumen quod datur parvulo baptizato, et homini morituro, est lumen baptismalis innocentiæ; lumen vero quod hodie portatur, est lumen filialis eminentiæ. Quatuor lumina circa feretrum hæc sunt. Primum est vera sapientia. Secundum est justitiæ benevolentia. Tertium est mandatorum conservatio. Quartum virtutum congregatio.
I. Primum igitur lumen, quod datur parvulo baptizato in manum, est lumen baptismalis innocentiæ. De isto lumine dicitur in Psal. XXXV, 10: Domine apud te est fons vitæ: et in lumine tuo videbimus lumen. Quasi dicat: O Domine, fons vitæ est apud te: in lumine tuo, id est, in innocentia quam per gratiam tuam consecuti sumus in baptismo, videbimus lumen, id est, claritatem tuam.
Hoc autem lumen consistit in triplici revolutione. Debet enim innocentia esse in corde, ore, et opere: ut videlicet homo nec malum corde meditetur, nec lingua loquatur, nec manibus operetur. Qui autem hoc lumen apportaverit ante Dominum, benigne suscipietur a Domino. Unde dicitur in Psal. XL, 13: Me autem propter innocentiam suscepisti: et confirmasti me in conspectu tuo in æternum. Verumtamen si lumen istud extinctum fuerit illis tribus modis, quibus contingit exstingui lumina (videlicet per fortem ventum superbiæ, vel per aqueum humorem luxuriæ, sive etiam per violentiam oppressionem avaritiæ: omnis enim violentia surgit ex avaritia) rursus debet accendi per ignem ardentis pœnitentiæ, et sic homo cum ardenti cereo suo fiducialiter vadit ante faciem Dei sui: propter quod et homini morituro, secundum aliquorum consuetudinem, accensus cereus datur in manum, quasi dicatur: Cum eadem innocentia qua exiit de baptismo, egreditur etiam de hoc mundo, ut suscipiatur a Domino.
SERMON XII.
THIRD, ON THE PURIFICATION OF BLESSED MARY.
A light for the revelation of the Gentiles and the glory of your people Israel. Luke 2:32.
Note that Blessed Simeon the priest, holding Jesus in his hands and arms, gave many thanks to God over this, that he was worthy to see his Son, who was sent on earth as a light for revelation, that is, for the illumination of the unbelieving Gentiles, and for the glory of the people of Israel, who behold God through faith. Hence it is read in Luke 2:9 and 8 that immediately when this light had been born, the brightness of God shone around the shepherds watching and keeping the watches of the night over their flock. Therefore since the Blessed Virgin today carried that glorious light into Jerusalem and offered him in the temple, we also, in imitation of her, ought continually to carry that very bright candle in the hands of good works. But since a light is given into the hand not only to the baptized little child, but also to a man now about to die, according to the custom of certain men; since also today blessed candles are carried by men, and besides this four burning candles are placed around the bier of the dead person, one must see what all these lights signify. Hence note that the light which is given to the baptized little child and to the dying man is the light of baptismal innocence; but the light that is carried today is the light of filial eminence. The four lights around the bier are these. The first is true wisdom. The second is the benevolence of justice. The third is the keeping of the commandments. The fourth is the gathering of virtues.
I. Therefore the first light, which is given into the hand of the baptized little child, is the light of baptismal innocence. Concerning this light it is said in Psalm 35:10: Lord, with you is the fountain of life, and in your light we shall see light. As if he were saying: O Lord, the fountain of life is with you; in your light, that is, in the innocence which through your grace we have obtained in baptism, we shall see light, that is, your brightness.
But this light consists in a threefold turning. For innocence ought to be in heart, mouth, and work: namely so that a man neither meditate evil in heart, nor speak it with tongue, nor work it with hands. But he who has brought this light before the Lord will be kindly received by the Lord. Hence it is said in Psalm 40:13: But you have received me because of innocence, and you have confirmed me in your sight forever. Nevertheless, if that light has been extinguished in those three ways in which lights happen to be extinguished, namely by the strong wind of pride, or by the watery moisture of lust, or also by the violence, oppression, of avarice, for every violence arises from avarice, again it ought to be lit by the fire of burning penance, and thus a man with his burning candle confidently goes before the face of his God. On account of this also, according to the custom of some, a lit candle is given into the hand of a dying man, as if it were said: With the same innocence with which he went forth from baptism, he also goes forth from this world, so that he may be received by the Lord.
II. Secundum lumen, quod hodie portatur per universam sanctam Ecclesiam, est lumen filialis eminentiæ, id est, Jesus Christus altissimi Patris Filius. Quod autem ipse sit lumen, testatur per semetipsum, Joan. VIII, 12, dicens: Ego sum lux mundi: Qui sequitur me, non ambulat in tenebris, sed habebit lumen vitæ. Joannis etiam Evangelium asserit eum esse lumen in principio Evangelii sui ita scribens: Erat lux vera, quæ illuminat omnem hominem venientem in hunc mundum 1. Sic etiam dicitur in Job, XXV, 3: Super quem non surget lumen illius?
Et nota, quod Filius Dei non solum est lumen hujus mundi per militantium illuminationem, verum etiam est lumen cæli per triumphantium glorificationem. Unde ait Tob. V, 12: Quale gaudium mihi erit, qui in tenebris sedeo, et lumen cæli non video? Dicitur etiam, Apoc. XXI, 23: Civitas illa non eget sole, neque luna ut luceant in illa: nam claritas Dei illuminat eam, et lucerna ejus est Agnus.
Hoc igitur lumen consistit ex tribus, videlicet lychno, vel lychmine, cera, et flamma. Per lychnum notatur caro Christi mundissima. Per ceram vero intelligitur anima ipsius clarissima. Per flammam autem figuratur divinitas ejus gloriosissima. Istud ergo benedictum lumen jugiter mundis manibus bonorum operum portare debemus, ut per illud purificatis mentibus Deo Patri præsentari mereamur.
III. Nota etiam, quod si alicui nocte transeundum esset per aliquem locum periculosum, ubi sævientes inimici jacerent in insidiis circum circa se, videlicet ante et retro, a dextris et a sinistris: talis bene indigeret forti et lucido comitatu, qui cum ibi ab hostibus tueretur, ut videlicet fortes haberet armigeros præcedentes, et subsequentes, et ab utroque latere gradientes. Sic igitur oportet ut quatuor lumina fidelem Christianum in hoc sæculo transmigrantem ex omni parte ambiant, eumque in omnibus viis suis custodiant ab insidiis dæmonum, qui sunt principes infernalium tenebrarum. Et hæc quatuor lumina signantur per illos quatuor cereos, qui circa feretrum defuncti ponuntur.
1. Primum lumen quod ponitur ad pedes defuncti, ut videlicet cum præcedat, est lumen veræ sapientiæ. De hoc dicitur Sap. VII, 10, 11 et 12: Super salutem et speciem dilexi sapientiam, et proposui pro luce habere illam: quoniam inexstinguibile est lumen illius. Venerunt autem mihi omnia bona pariter cum illa, et innumerabilis honestas per manus illius: et lætatus sum in omnibus, quoniam antecedebat me ista sapientia. Et nota, quod lumen veræ sapientiæ consistit ex duobus magnis et pretiosis, videlicet ex timore Domini, et amore Dei. Nullus vere sapiens est, nisi timeat, et amet Deum. Utrumque probat Eccli. I, 20: Plenitudo, inquit, sapientiæ est timere Deum. Item: Dilectio Dei honorabilis sapientia 2. Hæc autem duo postea conjungit et facit inde cereum unum dicens: Qui timetis Dominum diligite illum, et illuminabuntur corda vestra 3.
II. The second light, which today is carried through the whole holy Church, is the light of filial eminence, that is, Jesus Christ, Son of the Most High Father. But that he himself is light, he testifies through himself, John 8:12, saying: I am the light of the world. He who follows me does not walk in darkness, but will have the light of life. The Gospel of John also asserts him to be light in the beginning of its Gospel, writing thus: He was the true light, which illuminates every man coming into this world 1. So also it is said in Job 25:3: Upon whom will his light not rise?
And note that the Son of God is not only the light of this world through the illumination of those fighting, but truly is also the light of heaven through the glorification of those triumphing. Hence Tobit 5:12 says: What joy will there be for me, who sit in darkness and do not see the light of heaven? It is also said in Apocalypse 21:23: That city does not need the sun or moon to shine in it, for the brightness of God illuminates it, and its lamp is the Lamb.
Therefore this light consists of three things, namely wick, or lamp-wick, wax, and flame. By the wick the most clean flesh of Christ is noted. But by the wax is understood his most bright soul. By the flame, however, his most glorious divinity is figured. Therefore we ought constantly to carry this blessed light with the clean hands of good works, so that through it, with purified minds, we may merit to be presented to God the Father.
III. Note also that if someone had to pass by night through some dangerous place, where savage enemies were lying in ambush all around him, namely before and behind, on the right and on the left, such a person would well need a strong and bright company, which would protect him there from enemies, namely so that he would have strong armor-bearers going before and following after, and walking on each side. Thus therefore it is necessary that four lights surround from every side the faithful Christian passing through in this age, and guard him in all his ways from the snares of demons, who are princes of infernal darkness. And these four lights are signified by those four candles which are placed around the bier of the dead person.
1. The first light which is placed at the feet of the dead person, namely so that it may precede him, is the light of true wisdom. Concerning this it is said in Wisdom 7:10, 11 and 12: Beyond health and beauty I loved wisdom, and I purposed to have it for light, because its light is inextinguishable. But all good things came to me equally with it, and innumerable honor through its hands; and I rejoiced in all things, because this wisdom went before me. And note that the light of true wisdom consists of two great and precious things, namely fear of the Lord and love of God. No one is truly wise unless he fears and loves God. Ecclesiasticus 1:20 proves both: The fullness, he says, of wisdom is to fear God. Likewise: The love of God is honorable wisdom 2. But afterward he joins these two and makes from them one candle, saying: You who fear the Lord, love him, and your hearts will be illuminated 3.
2. Secundum lumen quod ponitur ad caput mortui, ut videlicet sequatur eum, est benevolentia justitiæ. De isto lumine dicit Dominus in Isa. LVIII, 7 et 8: Frange esurienti panem tuum, et egenos, vagosque induc in domum tuam: cum videris nudum, operi eum, et carnem tuam ne despexeris. Tunc erumpet quasi mane lumen tuum, et sanitas tua citius orietur, et anteibit faciem tuam justitia tua, et gloria Domini colliget te. Justitia igitur operum misericordiæ, quæ modo pauperibus impenduntur: statim cum facta sunt ipsa opera, præcedit faciem hominis, ut obtineat ei in præsenti divinam propitiationem. Cum vero mortuus fuerit homo, sequitur eum, ut protegat ipsum ab insidiis inimicorum, et repræsentet eum gloriæ sempiternæ.
Quod autem opera miserantis justitiæ sequantur hominem, probatur per Apoc. XIV, 13, ubi dicit Joannes: Audivi vocem de cœlo dicentem mihi: Scribe: Beati mortui, qui in Domino moriuntur... Opera enim illorum sequuntur illos. Et nota, quod lumen istud benefacientis justitiæ consistit ad minus in illis septem operibus misericordiæ, de quibus supra habes in illo sermone: Tulerunt Jesum in Jerusalem 4. Igitur quanto plura opera misericordiæ fecerit homo, tanto clarius lucebit cereus iste.
3. Tertium lumen, quod ponitur ad lævam defuncti, est mandatorum Dei conservatio. Hoc autem lumen tuetur eum, ne aliquid adversitatis attingat eum a sinistris suis. De isto lumine dicit Psal. CXVII, 105: Lucerna pedibus meis verbum tuum, et lumen semitis meis. Item, in Psal. CXVIII, 130: Declaratio sermonum tuorum illuminat. Quod autem mandata Dei bene custodita custodiant hominem ex hoc sæculo transeuntem, ostendit Eccli. XV, 16, ubi ait: Si volueris mandata servare, conservabunt te.
Lumen autem mandatorum Domini consistit ad minus in illis decem præceptis, quæ dedit Dominus Moysi in monte Sinaï, sicut legitur Exod. XX, 3 et seq.: Sunt autem hæc præcepta. Primum, Non habebis deos alienos coram me. Secundum, Non assumes nomen Domini Dei tui in vanum. Tertium, Memento ut diem sabbati sanctifices. Quartum, Honora patrem tuum et matrem tuam. Quintum, Non occides. Sextum, Non mæchaberis. Septimum. Non furtum facies. Octavum, Non loqueris contra proximum tuum falsum testimonium. Nonum, Non concupisces domum proximi tui...: nec omnia quæ illius sunt. Decimum, Nec desiderabis uxorem ejus. Cum autem darentur hæc præcepta, cunctus populus audiebat voces, et videbat lampades: ut per hoc innueretur, quod mandata Dei essent lumina æternæ vitæ.
2. The second light which is placed at the head of the dead man, namely so that it may follow him, is the benevolence of justice. Concerning this light the Lord says in Isaiah 58:7 and 8: Break your bread for the hungry, and bring the needy and wanderers into your house. When you see the naked, cover him, and do not despise your own flesh. Then your light will break forth like the morning, and your health will arise more quickly, and your justice will go before your face, and the glory of the Lord will gather you. Therefore the justice of works of mercy, which are now bestowed on the poor, immediately when the works themselves have been done, precedes the face of a man, so that it may obtain divine propitiation for him in the present. But when the man has died, it follows him, so that it may protect him from the snares of enemies and present him to everlasting glory.
But that the works of merciful justice follow a man is proved through Apocalypse 14:13, where John says: I heard a voice from heaven saying to me: Write: Blessed are the dead who die in the Lord... For their works follow them. And note that this light of beneficent justice consists at least in those seven works of mercy concerning which you have above in that sermon: They carried Jesus into Jerusalem 4. Therefore the more works of mercy a man has done, the more brightly that candle will shine.
3. The third light, which is placed at the left of the dead person, is the keeping of God's commandments. But this light protects him, lest something of adversity touch him from his left side. Concerning this light Psalm 117:105 says: Your word is a lamp to my feet and a light to my paths. Likewise, in Psalm 118:130: The declaration of your words illuminates. But that the commandments of God, well kept, guard a man passing from this age, Ecclesiasticus 15:16 shows, where it says: If you have wished to keep the commandments, they will preserve you.
But the light of the commandments of the Lord consists at least in those ten precepts which the Lord gave to Moses on Mount Sinai, as is read in Exodus 20:3 and following. These are the precepts. First: You shall not have strange gods before me. Second: You shall not take the name of the Lord your God in vain. Third: Remember to sanctify the Sabbath day. Fourth: Honor your father and your mother. Fifth: You shall not kill. Sixth: You shall not commit adultery. Seventh: You shall not steal. Eighth: You shall not speak false testimony against your neighbor. Ninth: You shall not covet your neighbor's house... nor anything that is his. Tenth: Nor shall you desire his wife. But when these precepts were being given, the whole people heard voices and saw lamps, so that through this it might be suggested that the commandments of God were lights of eternal life.
4. Quartum lumen quod ponitur ad dexterum latus defuncti, est sanctarum virtutum congregatio: ut non solum per custodiam mandatorum Domini cadant a sinistro latere ejus mille, sed etiam per comitatum virtutum cadant a dextris ejus decem millia inimicorum 5: fortes enim sunt virtutes, et ad bella doctissimæ. Sunt autem hæ: fides, spes, castitas, sobrietas, humilitas, simplicitas, veritas, obedientia, patientia, perseverantia, cæteræque virtutes, quæ omnes sunt quasi clarissima lumina: utpote a Patre luminum desursum descendentia. Unde dicit Jac. I, 17: Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum, id est, sanctarum virtutum, per quas irradiantur electi. Hinc etiam ait, I Pet. II, 9: Vos estis genus electum, regale sacerdotium, gens sancta, populus acquisitionis: ut virtutes annuntietis ejus, qui de tenebris vos vocavit in admirabile lumen suum. Quasi dicat: O Christiani, vos estis, id est, esse debetis electum genus, mundum videlicet contemnendo. Omne enim quod natum est ex Deo, vincit mundum. Estis etiam regale sacerdotium, id est, debetis esse Reges et Sacerdotes, vosmetipsos videlicet regendo, et Deo jugiter offerendo. Debetis nihilominus esse gens sancta, carnis immunditias respuendo: et populus acquisitionis, proximos vestros post vos bonis exemplis pertrahendo. Et præterea debetis annuntiare omnes virtuosas bonitates ejus, qui vocavit vos de tenebris vitiorum in admirabile lumen virtutum.
Quia igitur illi qui cum prædictis luminibus non advenerint, projicientur in tenebras exteriores, ubi erit fletus et stridor dentium: rogate, charissimi, Dominum, ut sic cum hoc glorioso luminum comitatu ex hujus exsilii tenebris transeamus; ut in patriam claritatis æternæ, ubi lux perpetua lucet electis, feliciter veniamus. Quod nobis, etc.
4. The fourth light which is placed at the right side of the dead person is the gathering of holy virtues, so that not only through keeping the commandments of the Lord a thousand may fall from his left side, but also through the company of virtues ten thousand enemies may fall from his right 5; for the virtues are strong and most learned for wars. They are these: faith, hope, chastity, sobriety, humility, simplicity, truth, obedience, patience, perseverance, and the other virtues, all of which are like most bright lights, as descending from above from the Father of lights. Hence James 1:17 says: Every best gift and every perfect gift is from above, descending from the Father of lights, that is, of holy virtues, through which the elect are irradiated. Hence also 1 Peter 2:9 says: You are an elect race, a royal priesthood, a holy nation, a people of acquisition, so that you may announce the virtues of him who called you out of darkness into his wonderful light. As if he were saying: O Christians, you are, that is, you ought to be, an elect race, namely by despising the world. For everything that is born of God overcomes the world. You are also a royal priesthood, that is, you ought to be Kings and Priests, namely by ruling yourselves and continually offering yourselves to God. You ought nevertheless to be a holy nation, by rejecting the uncleannesses of the flesh, and a people of acquisition, by drawing your neighbors after you by good examples. And besides this you ought to announce all the virtuous goodnesses of him who called you from the darkness of vices into the wonderful light of virtues.
Therefore because those who have not come with the aforesaid lights will be cast into the outer darkness, where there will be weeping and gnashing of teeth, pray, dearest ones, to the Lord that we may so pass from the darkness of this exile with this glorious company of lights, that we may happily come into the fatherland of eternal brightness, where perpetual light shines for the elect. May he grant this to us, etc.
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