Volume 13 · pp. 526–528
Sermon XXIX. On the Feast of Blessed Lawrence, Opening
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SERMO XXIX.
IN FESTO BEATI LAURENTII.
Probasti Domine cor meum, et visitasti nocte: igne me examinasti, et non est inventa in me iniquitas. Psal. XVI, 3.
Iste versus cantatur ab Ecclesia, et in nocturno officio, et in diurno de B. Laurentio. Unde notandum est, quod tria innuuntur in præmissis verbis, quæ faciunt ad commendationem Beati Laurentii.
I. Probatio, II. Visitatio, III. Examinatio.
Nota etiam, quod in probatione non fuit inventa in ipso iniquitas avaritiæ, in visitatione non fuit inventa in eo iniquitas impatientiæ, in examinatione vero non fuit inventa in ipso iniquitas perfidiæ.
I.
Igitur probatus fuit per thesauri commissionem. Commisit enim ei tamquam fideli et prudenti dispensatori Sixtus Papa omnem thesaurum Ecclesiæ, sed in hac probatione cordis sui non fuit inventa in eo ulla iniquitas avaritiæ. Nihil enim sibi usurpavit ex omnibus illis bonis quæ sibi commissa fuerunt, quod certe facere poterat, si voluisset. Unde convenit ei illud, quod Ecclesiasticus dicit XXXI, 8 et seq.: Beatus dives, qui inventus est sine macula superbiæ, avaritiæ, atque luxu-
SERMON XXIX.
ON THE FEAST OF BLESSED LAWRENCE.
You have tested my heart, O Lord, and visited it by night; by fire you have examined me, and iniquity has not been found in me. Psalm 16:3.
This verse is sung by the Church, both in the night office and in the day office, concerning Blessed Lawrence. Hence it must be noted that three things are suggested in the words set forth, which make for the commendation of Blessed Lawrence.
I. Testing, II. Visitation, III. Examination.
Note also that in the testing there was not found in him the iniquity of avarice; in the visitation there was not found in him the iniquity of impatience; but in the examination there was not found in him the iniquity of unbelief.
I.
Therefore he was tested through the entrusting of the treasury. For Pope Sixtus entrusted to him, as to a faithful and prudent steward, the whole treasury of the Church; but in this testing of his heart no iniquity of avarice at all was found in him. For he usurped for himself nothing from all those goods that were entrusted to him, which certainly he could have done if he had wished. Hence that saying which Ecclesiasticus says, 31:8 and following, agrees with him: Blessed is the rich man who was found without the stain of pride, of avarice, and of lust-
riæ (hæ sunt enim maculæ divitum), et qui post aurum non abiit, declinando a justitia, nec speravit in pecunia, et thesauris: sicut quidam faciunt, qui denarios suos in illis super terram fodiunt, credentes quod in diebus infirmitatum suarum, magnum ex eis habebunt solatium. Quis est hic, et laudabimus eum? fecit enim mirabilia in vita sua. Vere valde pauci sunt, qui tales sint, sicut iste dives describitur. Sequitur: Qui probatus est in illo, et perfectus est; erit illi gloria æterna. Vere qui in ista probatione perfectus inventus fuerit, æternam gloriam consequetur.
Hac probatione probantur omnes divites hujus mundi, sive sint laici, seu clerici. Omnes enim sunt villici Domini, et de bonis sibi commissis sunt rationem Domino reddituri. Dicet quippe eis Dominus illud Luc. XVI, 2: Redde rationem villicationis tuæ.
Unde tria sunt necessaria his, quibus Dominus bona hujus mundi ad tempus concessit. Primum est, ut animas suas redimant. Secundum est, ut veros sibi amicos acquirant. Tertium est, ut æternos thesauros conquirant.
1. De primo dicit Proverb. XIII, 8: Redemptio animæ viri, divitiæ suæ: qui autem pauper est, increpationem non sustinet. Stultus est, qui animam non redimit. Nota, quod dicit, divitiæ suæ, id est, ex vero et justo patrimonio, vel ex labore fideli et justa negotiatione habitæ: non per rapinam, vel furtum, vel usuram, vel fraudem aliquam conquisitæ.
2. De secundo dicit Dominus, Luc. XVI, 9: Facite vobis amicos de mammona iniquitatis: ut, cum defeceritis, recipiant vos in æterna tabernacula. Mammona iniquitatis idem est quod pecunia inæqualitatis. Per pecuniam enim dives inæqualis est pauperi. Per hanc debemus nobis veros fideles et potentes amicos acquirere, qui post mortem nostram et velint et possint nobis suffragari. Unde dicit Glossa super prædictum locum: « Facite vobis amicos, non quoslibet pauperes, sed eos qui possunt vos recipere in æterna tabernacula. » Sed quidam potius pecuniam suam suffodiunt lapidibus quam distribuant bonis pauperibus: propter quod Eccli. XXIX, 13: Perde pecuniam propter fratrem et amicum tuum: et non abscondas illam sub lapide in perditionem. Amicus noster est Christus Jesus, qui veram amicitiam in multis, nobis ostendit. Propter hunc pecunia felici perditione est perdenda. Feliciter perditur ille denarius, qui mille marcas auri reportabit.
3. De tertio, videlicet quod bonis transitoriis æterno thesauros conquirere debemus, monet nos Dominus, Luc. XII, 33: Vendite quæ possidetis, et date eleemosynam. Facite vobis sacculos, qui non veterascunt, thesaurum non deficientem in cælis: quo fur non appropiat, neque tinea corrumpit.
[luxu]ry (for these are the stains of the rich), and who did not go after gold by declining from justice, nor hoped in money and treasures: as certain persons do, who dig their denarii in those places under the earth, believing that in the days of their illnesses they will have great solace from them. Who is this, and we shall praise him? For he has done wonderful things in his life. Truly there are very few who are such as this rich man is described. It follows: He who was tested in that and was made perfect; there will be eternal glory for him. Truly he who in that testing will have been found perfect will obtain eternal glory.
By this testing all the rich of this world are tested, whether they are laymen or clerics. For all are stewards of the Lord, and concerning the goods committed to them they are going to render an account to the Lord. For the Lord will say to them that word from Luke 16:2: Render the account of your stewardship.
Hence three things are necessary for those to whom the Lord has granted the goods of this world for a time. The first is that they redeem their souls. The second is that they acquire true friends for themselves. The third is that they gather eternal treasures.
1. Concerning the first Proverbs 13:8 says: The redemption of the soul of a man is his riches; but he who is poor does not endure rebuke. Foolish is he who does not redeem his soul. Note that he says, his riches, that is, riches held from a true and just inheritance, or from faithful labor and just trade: not acquired through robbery, or theft, or usury, or any fraud.
2. Concerning the second the Lord says, Luke 16:9: Make for yourselves friends from the mammon of iniquity, so that, when you shall fail, they may receive you into eternal tabernacles. The mammon of iniquity is the same as the money of inequality. For through money the rich man is unequal to the poor man. Through this we ought to acquire for ourselves true, faithful, and powerful friends, who after our death both may wish and may be able to aid us. Hence the Gloss says on the aforesaid place: "Make for yourselves friends, not any poor persons whatever, but those who are able to receive you into eternal tabernacles." But certain persons rather bury their money under stones than distribute it to good poor persons; on account of which Ecclesiasticus 29:13 says: Lose your money for the sake of your brother and your friend; and do not hide it under a stone unto perdition. Our friend is Christ Jesus, who showed true friendship to us in many things. For the sake of him money must be lost with a happy loss. Happily lost is that denarius which will bring back a thousand marks of gold.
3. Concerning the third, namely that with transitory goods we ought to gather eternal treasures, the Lord admonishes us, Luke 12:33: Sell the things you possess and give alms. Make for yourselves purses that do not grow old, a treasure not failing in the heavens, where thief does not approach, nor moth corrupt.
II.
De secundo nota, quod visitatus etiam fuit Beatus Laurentius nocte, id est, per tenebrosi carceris inclusionem. Per noctem enim tenebrosus carcer intelligitur. Fuit incarceratus in carcere Hyppoliti: sed in hac carcerali visitatione non fuit inventa in eo iniquitas impatientiæ: patienter enim sustinuit incommoda carceris. Sciebat nempe, quod Dominus dixerat, Luc. XXI, 12 et 19: Injicient vobis manus suas, et persequentur tradentes in synagogas, et custodias, trahentes ad Reges, et Præsides propter nomen meum. Et infra: In patientia vestra possidebitis animas vestras. O charissimi, ubi est patientia vestra? Si impatienter audis verbum Dei, ubi tibi viginti dierum indulgentia confertur: quomodo audies verbum Christi, ubi ad carcerem et supplicia traheris?
III.
De tertio nota, quod examinatus fuit igne, id est, per multam et duram corporis afflictionem. Primo enim exspoliatus fuit, et scorpionibus cæsus. Secundo, fustibus fuit percussus. Tertio, laminis ferreis ad latera adustus fuit. Quarto, cum plumbatis verberatus fuit. Quinto, os sancti Laurentii cæsum fuit cum lapidibus. Sexto, in crate ferrea multis prunis subactis fuit assatus. In hac multiplici examinatione non fuit inventa in eo iniquitas perfidiæ. Per omnia quippe supplicia sibi inflicta non poterat ab eo extorqueri, ut sacrificium diis offerret. Unde et ipse dixit: « Ego me obtuli Deo sacrificium in odorem suavitatis. »
Dolendum est, charissimi, quod multi sunt, qui Deo contempto, corpora sua immolant gulæ et luxuriæ. De primis dicit Apostolus ad Philip. III, 18 et 19: Multi ambulant, quos sæpe dicebam vobis (nunc autem et flens dico) inimicos crucis Christi: quorum finis interitus: quorum Deus venter est: et gloria in confusione ipsorum. De ebrietate quippe gloriantur, de qua deberent magis confundi. De secundis dicit Apost. I ad Corinth. VI, 13 et 15: Corpus non fornicationi debetur, sed Domino: et Dominus corpori... Nescitis quoniam corpora vestra membra sunt Christi? Tollens ergo membra Christi, faciam membra meretricis? Absit.
Rogate, charissimi, Dominum, ut sic avaritiam et impatientiam, sic gulam et luxuriam fugiamus, ut Deo nostro in gloria jugiter adstare mereamur. Quod, etc.
II.
On the second, note that Blessed Lawrence was also visited by night, that is, through enclosure in a dark prison. For by night a dark prison is understood. He was imprisoned in the prison of Hippolytus; but in this prison-visitation there was not found in him the iniquity of impatience: for he patiently endured the inconveniences of the prison. Indeed he knew that the Lord had said, Luke 21:12 and 19: They will lay their hands on you and persecute you, handing you over to synagogues and prisons, dragging you to kings and governors on account of my name. And below: In your patience you shall possess your souls. O dearest ones, where is your patience? If impatiently you hear the word of God, where an indulgence of twenty days is conferred on you, how will you hear the word of Christ, where you are dragged to prison and punishments?
III.
On the third, note that he was examined by fire, that is, through much and hard affliction of the body. For first he was stripped and beaten with scourges. Secondly, he was struck with rods. Thirdly, he was burned at the sides with iron plates. Fourthly, he was beaten with leaded scourges. Fifthly, the mouth of Saint Lawrence was struck with stones. Sixthly, on an iron grate, with many coals placed beneath, he was roasted. In this manifold examination there was not found in him the iniquity of faithlessness. For through all the punishments inflicted on him it could not be extorted from him that he should offer sacrifice to the gods. Hence he himself also said: "I offered myself to God as a sacrifice unto an odor of sweetness."
It is to be grieved over, dearest ones, that there are many who, with God contemned, immolate their bodies to gluttony and luxury. Concerning the first the Apostle says at Philippians 3:18 and 19: Many walk, whom I often used to tell you of (but now also weeping I say it), enemies of the cross of Christ: whose end is destruction; whose God is the belly; and their glory is in their confusion. For they glory in drunkenness, concerning which they ought rather to be confounded. Concerning the second the Apostle says, 1 Corinthians 6:13 and 15: The body is not owed to fornication, but to the Lord; and the Lord to the body... Do you not know that your bodies are members of Christ? Taking, therefore, the members of Christ, shall I make them members of a prostitute? God forbid.
Pray, dearest ones, to the Lord, that we may so flee avarice and impatience, so also gluttony and luxury, that we may deserve to stand continually before our God in glory. May he grant this, etc.
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