Volume 13 · pp. 587–590
Sermon XLIV. On the Feast of Saints Simon and Jude, Apostles
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SERMO XLIV.
IN FESTO SS. SIMONIS ET JUDÆ APOSTOLORUM.
Hæc mando vobis, ut diligatis invicem. Joan. XV, 17.
Quatuor sunt hic principaliter consideranda:
I. Quis ille sit a quo alterna dilectio præcipiatur? II. Quibus ut se invicem diligant, injungatur? III. Qualiter alter alterum diligere teneatur? IV. Quare quilibet alium diligere moneatur?
I.
De primo nota: Ille qui mandatum de dilectione proponit, est Christus Dei Filius. Christus autem interpretatur unctus. Unxit enim eum Deus Pater in cohæredem et consortem imperii sempiterni: propterea dicit ad eum Psalmista, Ps. XLIV, 8: Unxit te Deus Deus tuus oleo lætitiæ præ consortibus tuis, id est, præ aliis fidelibus et electis, qui sunt consortes regni per adoptionem gratiæ. Christus vero consors est regni Dei Patris per identitatem naturæ.
II.
De secundo nota: Omnibus Christianis, ut se invicem diligant, præcipitur et mandatur. Ipsi enim a Christo dicuntur Christiani, et a Deo uncto sunt uncti. Uncti, inquam, sunt ad hoc, ut sint cum Christo reges et sacerdotes. Unde dicit Apostolus, II ad Corinth. I, 21 et 22: Qui unxit nos Deus: qui et signavit nos, et dedit pignus spiritus in cordibus nostris.
Nota in hac auctoritate tria bona, quæ Christus fecit Christianis, videlicet quod signavit, quod etiam pignus Spiritus sancti eis dedit. Unxit enim nos Jesus Christus in reges et sacerdotes, ut dicit Glossa, ut scilicet habeamus cum illo dignitatem regalem, ac eminentiam sacerdotalem. Signavit etiam nos, id est, discrevit ab aliis hominibus signo crucis, ut Glossa testatur. Acceperunt enim electi signum Dei vivi in frontibus suis, sicut dicitur in Apoc. VII, 3. Præterea dedit pignus Spiritus sancti in cordibus nostris. Hoc pignus datum est nobis, quando videlicet regenerati sumus ex aqua et Spiritu sancto in salutari baptismo. Væ illis, qui hoc pretiosum pignus salutis æternæ per vile peccatum amiserunt! Consultum est eis, ut illud sine aliqua dilatione per veram pœnitentiam recuperare laborent. Mandat igitur Christus universis Christianis, ut in invicem se diligant, sic inquiens: Hæc mando vobis, ut diligatis invicem, etc.
III.
De tertio nota: Tribus modis debent se invicem diligere Christiani, videlicet corde, ore, et opere. Unde et Dominus non dicit singulariter: Hæc mando tibi, sed dicit pluraliter: Hanc mando vobis: quia in pluribus consistit dilectio, quæ invicem est habenda. Debemus ergo nos invicem diligere corde, ore, et opere. Unde et Dominus ter mandat et præcepit, ut nos invicem diligamus. Ille etiam Discipulus, qui recubuit in sinu Jesu, in epistola sua ter monet, ut nos alterutrum diligamus 1.
SERMON XLIV.
ON THE FEAST OF SAINTS SIMON AND JUDE, APOSTLES.
These things I command you, that you love one another. John 15:17.
Four things here are principally to be considered:
I. Who is that one by whom alternate love is commanded? II. To whom is it enjoined that they love one another? III. In what manner is one bound to love another? IV. Why is each person admonished to love another?
I.
Concerning the first, note: The one who sets forth the commandment concerning love is Christ, the Son of God. Now Christ is interpreted anointed. For God the Father anointed him as co-heir and consort of the eternal empire; on account of this the Psalmist says to him, Psalm 44:8: God, your God, has anointed you with the oil of gladness before your consorts, that is, before the other faithful and elect, who are consorts of the kingdom through the adoption of grace. But Christ is consort of the kingdom of God the Father through identity of nature.
II.
Concerning the second, note: It is prescribed and commanded to all Christians that they love one another. For they are called Christians from Christ, and from the anointed God they are anointed. They are anointed, I say, for this, that they may be kings and priests with Christ. Hence the Apostle says, 2 Corinthians 1:21 and 22: God who anointed us, who also sealed us, and gave the pledge of the spirit in our hearts.
Note in this authority three good things that Christ did for Christians, namely that he anointed, that he sealed, and that he also gave them the pledge of the Holy Spirit. For Jesus Christ anointed us as kings and priests, as the Gloss says, namely so that we may have with him royal dignity and priestly eminence. He also sealed us, that is, distinguished us from other human beings by the sign of the cross, as the Gloss testifies. For the elect received the sign of the living God on their foreheads, as is said in Apocalypse 7:3. Besides this, he gave the pledge of the Holy Spirit in our hearts. This pledge was given to us, namely when we were regenerated from water and the Holy Spirit in saving baptism. Woe to those who have lost this precious pledge of eternal salvation through vile sin! It is counselled to them that they labor to recover it without any delay through true penance. Therefore Christ commands all Christians that they love one another, speaking thus: These things I command you, that you love one another, etc.
III.
Concerning the third, note: Christians ought to love one another in three ways, namely in heart, mouth, and work. Hence also the Lord does not say singularly, These things I command you, but says plurally, This I command you: because love, which must be had mutually, consists in several things. Therefore we ought to love one another in heart, mouth, and work. Hence also the Lord three times commands and has prescribed that we love one another. That Disciple also who reclined in the bosom of Jesus, in his epistle, three times admonishes that we love one another 1.
I. Igitur de dilectione cordis dicit Dominus, Joan. XIII, 34: Mandatum novum do vobis: Ut diligatis invicem, scilicet, corde, sicut dilexi vos. De eadem dilectione dicitur, I Joan. III, 11 et 15: Hæc est annuntiatio, quam audistis ab initio, ut diligatis alterutrum corde videlicet: unde sequitur post pauca: Omnis qui odit fratrem suum, homicida est.
Dilectio vero cordis consistit ad minus in tribus, videlicet in pia compassione, in boni optione, in fidei conservatione.
1. Primo, quicumque enim alterum diligit, sine dubio compatitur ei in necessitatibus suis et miseriis, sive sint corporales, sive spirituales. Propter hoc dicit I Joan. III, 17: Qui habuerit substantiam hujus mundi, et viderit fratrem suum necessitatem habere, et clauserit viscera sua ab eo: quomodo charitas Dei manet in eo? Apertio igitur viscerum est pia compassio.
2. Secundo, qui alium diligit, et non potest ei subvenire, saltem optat et desiderat ei bonum. Hanc dilectionem et hunc affectum habuit Paulus, qui dicebat ad Romanos, IX, 3 et 4: Optabam ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem, qui sunt Israelitæ. Ecce Paulus qui fuerat Judæus, optat pro conversione Judæorum anathema fieri a Christo, id est, optat vel diutius vivere in hoc sæculo, et peregrinari a Christo: vel etiam optat ad tempus ire in ignem purgatorii pro salute ipsorum. Quid igitur optare debet Christianus Christiano? Hic vehementer reprehendendi sunt, qui mortem, vel gehennam, vel alias adversitates proximis suis optant.
3. Tertio, dilectio attenditur in fidei conservatione, ut videlicet quilibet alteri sit fidelis. Unde dicitur, Eccli. XXVII, 18 et 19: Dilige proximum tuum, et conjungere fide cum illo. Quod si denudaveris absconsa illius, non persequeris post eum. Glossa: « quia irrevocabilis est. »
I. Therefore concerning love of the heart the Lord says, John 13:34: A new commandment I give you: That you love one another, namely in heart, as I have loved you. Concerning the same love it is said, 1 John 3:11 and 15: This is the announcement that you heard from the beginning, that you love one another, in heart namely; hence there follows after a little: Everyone who hates his brother is a murderer.
But love of the heart consists at least in three things, namely in pious compassion, in the wishing of good, and in the preservation of faithfulness.
1. First, whoever loves another without doubt has compassion for him in his necessities and miseries, whether they are bodily or spiritual. On account of this 1 John 3:17 says: He who has the substance of this world and sees his brother having necessity, and closes his bowels from him, how does the charity of God remain in him? Therefore the opening of the bowels is pious compassion.
2. Secondly, he who loves another, and cannot come to his aid, at least wishes and desires good for him. Paul had this love and this affection, who was saying to the Romans, 9:3 and 4: I myself wished to be anathema from Christ for my brothers, who are my kinsmen according to the flesh, who are Israelites. Behold Paul, who had been a Jew, wishes for the conversion of the Jews to be made anathema from Christ; that is, he wishes either to live longer in this age and to be a pilgrim away from Christ, or even wishes to go for a time into the fire of purgatory for their salvation. What, therefore, ought a Christian wish for a Christian? Here those are to be vehemently rebuked who wish death, or gehenna, or other adversities for their neighbors.
3. Thirdly, love is attended to in the preservation of faithfulness, namely that each person be faithful to another. Hence it is said, Ecclesiasticus 27:18 and 19: Love your neighbor, and be joined with him in faith. But if you have uncovered his hidden things, you will not pursue after him. Gloss: "because it is irrevocable."
II. Debemus etiam nos ore invicem diligere. Unde dicit Dominus, Joan. XV, 12: Hoc est præceptum meum, ut diligatis invicem, sicut dilexi vos. Hinc etiam dicitur, I Joan. IV, 11: Charissimi, si sic Deus dilexit nos: et nos debemus alterutrum diligere. Dilectio autem oris ad minus consistit in tribus, videlicet in fraterna correctione, in mutua oratione, et in famæ emundatione.
1. De fraterna correctione dicitur, Proverb. XXVII, 6: Meliora sunt vulnera diligentis, quam fraudulenta oscula odientis. Hic dicendum est patribus et matribus, quod corripere debent filios suos et filias, cum vadunt ad tabernas et choreas.
2. De mutua oratione dicitur, Jacob. V, 16: Orate pro invicem ut salvemini. Fideliter autem quisque debet orare pro proximo suo, quia uniuscujusque oratio in sinum suum revertetur. Aliqui orant se vindicari a Domino, sed hoc ipse Dominus prohibet, Matth. V, 44 et 45, ita dicens: Orate pro persequentibus, et calumniantibus vos, ut sitis filii Patris vestri, qui in cælis est.
3. Attenditur etiam in oris dilectione, ut quilibet famam alterius clarificet, et emundet. Unde dicitur, Proverb. XV, 30: Fama bona impinguat ossa, id est, homines virtuosos. Sed, heu! multi sunt, qui potius famam proximorum denigrant quam emundent, videlicet immundi detractores, et tales Deo sunt odibiles, et bonis abominabiles. Hinc dicitur, Proverb. XXIV, 9: Abominatio hominum detractor. Item, Proverb. XXIV, 21 et 22: Cum detractoribus non commiscearis: quoniam repente consurget perditio eorum. Ibi dicit Glossa: « Hoc specialiter vitio periclitatur totum pene genus humanum. »
III. Tertio, debemus nos opere ad invicem diligere. De hac dilectione dicit Dominus in præsenti Evangelio: Hæc mando vobis, ut diligatis invicem. Hinc etiam dicit I Joan. III, 18: Filioli mei, non diligamus verbo, neque lingua, supple, tantum, sed opere et veritate. Ista etiam dilectio in tribus consistit, videlicet in eleemosynarum erogatione, et mutui subventione, et in pauperum contra impios defensione.
1. De primo dicit Dominus, Luc. VI, 38: Date, et dabitur vobis. Item, in Luc. XI, 41: Date eleemosynam: et ecce omnia munda sunt vobis.
2. De secundo, videlicet de mutuo gratis præstando dicit Dominus, Luc. VI, 35: Mutuum date, nihil inde sperantes. Si de mutuo quod non propter aliquod temporale lucrum, sed tantum propter Christum præstare debes proximo tuo, nihil sperandum, multo fortius nihil est accipiendum.
II. We also ought to love one another by mouth. Hence the Lord says, John 15:12: This is my precept, that you love one another, as I have loved you. Hence it is also said, 1 John 4:11: Dearest ones, if God so loved us, we also ought to love one another. Now love of the mouth consists at least in three things, namely in fraternal correction, in mutual prayer, and in the cleansing of reputation.
1. Concerning fraternal correction it is said, Proverbs 27:6: Better are the wounds of one who loves than the fraudulent kisses of one who hates. Here it must be said to fathers and mothers that they ought to correct their sons and daughters when they go to taverns and dances.
2. Concerning mutual prayer it is said, James 5:16: Pray for one another that you may be saved. But each person ought faithfully to pray for his neighbor, because the prayer of each one will return into his own bosom. Some pray that they be avenged by the Lord, but the Lord himself prohibits this, Matthew 5:44 and 45, speaking thus: Pray for those persecuting and calumniating you, that you may be children of your Father who is in heaven.
3. It is also attended to in love of the mouth that each person brighten and cleanse the reputation of another. Hence it is said, Proverbs 15:30: A good reputation fattens the bones, that is, virtuous human beings. But alas, many there are who blacken rather than cleanse the reputation of their neighbors, namely unclean detractors; and such persons are hateful to God and abominable to good people. Hence it is said, Proverbs 24:9: A detractor is an abomination of human beings. Likewise, Proverbs 24:21 and 22: Do not be mixed with detractors, because their destruction will suddenly rise up. There the Gloss says: "By this vice especially almost the whole human race is endangered."
III. Thirdly, we ought to love one another in work. Concerning this love the Lord says in the present Gospel: These things I command you, that you love one another. Hence 1 John 3:18 also says: My little children, let us not love in word, nor in tongue, supply, only, but in work and truth. This love also consists in three things, namely in the bestowal of alms, and mutual assistance, and in the defense of the poor against the impious.
1. Concerning the first the Lord says, Luke 6:38: Give, and it will be given to you. Likewise in Luke 11:41: Give alms, and behold, all things are clean for you.
2. Concerning the second, namely concerning a loan to be provided freely, the Lord says, Luke 6:35: Lend, hoping for nothing from it. If concerning a loan, which not for any temporal gain but only on account of Christ you ought to provide to your neighbor, nothing is to be hoped for, much more strongly is nothing to be accepted.
3. De tertio, videlicet de pauperum defensione, dicit Job, XXIX, 16 et 17: Pater eram pauperum. Conterebam molas iniqui, et de dentibus illius auferebam prædam. Hinc etiam dicitur, Proverb. XXIV, 11: Erue eos, qui ducuntur ad mortem: et qui trahuntur ad interitum liberare ne cesses. Et Eccli. IV, 9: Libera eum, qui injuriam patitur de manu superbi.
IV.
De quarto nota: Ad minus propter tres causas nos diligere debemus ad invicem. Prima causa est, ut æternas tenebras non incidamus. Secunda causa est, ut vitam æternam apprehendamus. Tertia causa est, ut Deum in sua majestate cum lætitia videamus.
1. Primo igitur debemus invicem diligere, ne videlicet perpetuas tenebras incidamus. Unde dicit I Joan. II, 10 et 11: Qui diligit fratrem suum, in lumine permanet, et scandalum in eo non est. Igitur in via illius qui proximum suum sincere dilexerit, non erit scandalum, id est, aliquis obex aut offendiculum, propter quod ruat in tenebras exteriores. Unde sequitur ibidem: Qui autem odit fratrem suum, in tenebris est, et in tenebris ambulat, et nescit quo eat. Fugiendum est itaque fraternum odium, quia demergit animam in tenebras infernales.
2. Secundo, debemus etiam invicem diligere, ut vitam apprehendamus æternam. Unde dicit I Joan. III, 14: Nos scimus quoniam translati sumus de morte ad vitam, quoniam diligimus fratres. Qui non diligit, manet in morte.
3. Tertio debemus invicem diligere, ut Deum in sua majestate cum gaudio videamus. Propter hoc dicit I Joan. IV, 7: Charissimi, diligamus nos invicem: quia charitas ex Deo est. Et omnis, qui diligit, ex Deo natus est, et cognoscit Deum, id est, cognoscet. Ponitur enim præsens pro futuro. Dilectio itaque fraterna faciem Dei clarissimam post hanc vitam felici animæ repræsentat.
Rogate ergo Deum, charissimi, ut sic nos corde, ore, et opere diligamus ad invicem, ut in dulci dilectionis vinculo coram Deo nostro mereamur aggregari. Amen.
Footnotes:
1 Cf. I Joan. III, 11, 16 et 23.
3. Concerning the third, namely concerning the defense of the poor, Job says, 29:16 and 17: I was father of the poor. I was breaking the jaws of the unjust, and from his teeth I was taking away the prey. Hence it is also said, Proverbs 24:11: Rescue those who are led to death; and those who are drawn to destruction, do not cease to free them. And Ecclesiasticus 4:9: Free him who suffers injury from the hand of the proud man.
IV.
Concerning the fourth, note: For at least three causes we ought to love one another. The first cause is so that we may not fall into eternal darknesses. The second cause is so that we may apprehend eternal life. The third cause is so that we may see God in his majesty with gladness.
1. First, therefore, we ought to love one another, namely so that we may not fall into perpetual darknesses. Hence 1 John 2:10 and 11 says: He who loves his brother remains in the light, and scandal is not in him. Therefore in the way of that one who has sincerely loved his neighbor there will not be scandal, that is, any obstacle or stumbling-block, on account of which he may fall into exterior darknesses. Hence there follows in the same place: But he who hates his brother is in darknesses, and walks in darknesses, and does not know where he is going. Therefore brotherly hatred must be fled, because it plunges the soul into infernal darknesses.
2. Secondly, we also ought to love one another so that we may apprehend eternal life. Hence 1 John 3:14 says: We know that we have been transferred from death to life, because we love the brothers. He who does not love remains in death.
3. Thirdly, we ought to love one another so that we may see God in his majesty with joy. On account of this 1 John 4:7 says: Dearest ones, let us love one another, because charity is from God. And everyone who loves has been born from God and knows God, that is, will know. For the present is placed for the future. Therefore fraternal love represents the most bright face of God to the happy soul after this life.
Therefore pray to God, dearly beloved, that we may so love one another in heart, mouth, and work, that in the sweet bond of love we may deserve to be gathered before our God. Amen.
Footnotes:
1 Compare 1 John 3:11, 16 and 23.
Notes
- Compare 1 John 3:11, 16 and 23. (Cf. I Joan. III, 11, 16 et 23.) ↩
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