Volume 13 · pp. 591–593
Sermon XLV. On the Feast of All Saints
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SERMO XLV.
IN FESTO OMNIUM SANCTORUM.
Beati pauperes spiritu: quoniam ipsorum est regnum cælorum. Matth. V, 3.
NOTA, quod hodie agitur solemnitas omnium Sanctorum, videlicet Angelorum, Patriarcharum, Prophetarum, Apostolorum, Martyrum, Confessorum, Virginum, Continentium, et omnium aliorum electorum. Unde in præsenti Evangelio et beatitudo singulorum proponitur, et causa beatitudinis singulorum. Beatitudo vero Sanctorum, prima origine a fonte sanctæ Trinitatis procedens, influit in humanitatem Christi. A Christo vero Beata Virgo Maria suscipiens beatitudinem, tamquam nobilis gloriæ aquæductus, deportat eam Angelis, Patriarchis, Prophetis, Apostolis, Martyribus, Confessoribus, ac deinceps omnibus aliis Sanctis.
I. Primo igitur ostendit Dominus, quare Angeli beatitudinem sint assecuti, sic inquiens: Beati pauperes spiritu: quoniam ipsorum est regnum cælorum. Glossa: « Pauperes spiritu sunt humiles, non inflati, non alta sapientes, sed timentes. » Hoc congrue dicitur de Angelis a cœlo propter superbiam dejectis. Sancti Angeli, quia se sub Deo humiliaverunt, et Creatorem suum filialiter timuerunt, in gratia perstiterunt, et in regno cælorum confirmati fuerunt. Si igitur Angelorum consequi volumus societatem, imitemur et ipsorum humilitatem.
Et nota, quod superbia summopere est fugienda. Deus quippe superbos summe detestatur et odit. Unde dicitur Jacob. IV, 6: Deus superbis resistit, humilibus autem dat gratiam. Humiliamini ergo in conspectu Dei, et exaltabit vos. Dicit enim Eccli. X, 9, et 13 et 21: Quid superbit terra et cinis...? Initium omnis peccati est superbia: qui tenuerit illam, adimplebitur maledictis. Glossa: « in corpore et anima, et subvertet eum in finem. » Sequitur infra: Memoriam superborum perdidit Deus, et reliquit memoriam humilium sensu. Glossa, id est, humilium corde.
II. Secundo, Dominus ostendit, quare sancti Patriarchæ cœlestem beatitudinem sint consecuti, ita dicens: Beati mites: quoniam ipsi possidebunt terram (Matth. V, 4). Admirabiliter mites erant, et patientes sancti Patriarchæ: injurias enim hominum malignorum in magna mansuetudine sustinuerunt: sicut liber Genesis satis evidenter declarat. Unde et ipsi non solum terræ morientium, sed et terræ viventium possessores effici meruerunt. Abundantes quippe et in ista vita fuerunt, et postmodum ad regni cælestis abundantiam pervenerunt.
Discamus igitur eorum mansuetudinem imitari in terris, si ipsis sociari desideramus in cælis. De mansuetudine dicitur in Psalm. XXXVI, 11: Mansueti autem hereditabunt terram, subaudi, viventium, et delectabuntur in multitudine pacis, scilicet, Ecclesiæ triumphantis. Ad mansuetudinem invitat nos Eccli. X, 3: Fili in mansuetudine serva animam tuam. Magna ergo virtus est mansuetudo, cum per eam anima conservetur. Unde et Dominus dixit ad discipulos suos, Luc. XXI, 19: In patientia vestra possidebitis animas vestras.
III. Tertio, Dominus declarat, quare Prophetæ pervenerunt ad beatitudinem sempiternam, ita inquiens: Beati, qui lugent: quoniam ipsi consolabuntur (Matth. V, 5). Tantæ charitatis erant Prophetæ, ut adversitates proximorum suorum deflerent. Hinc est, quod Samuel deflebat Saul propter suum peccatum regnum amisisse. Unde et Dominus dixit ei, I Reg. XVI, 1: Usquequo tu luges Saul, cum ego projecerim eum ne regnet super Israel? Jeremias etiam ruinam civium suorum ex charitate deflevit. Unde dicit XIV, 17 et 18: Deducant oculi mei lacrymam per diem et noctem, et non taceant: quoniam si egressus fuero ad agros, ecce occisi gladio: et si introiero civitatem, ecce attenuati fame. Similiter et alii Prophetæ fleverunt, unde et a Domino consolari meruerunt.
SERMON XLV.
ON THE FEAST OF ALL SAINTS.
Blessed are the poor in spirit, for theirs is the kingdom of heaven. Matthew 5:3.
NOTE that today the solemnity of all Saints is carried out, namely of Angels, Patriarchs, Prophets, Apostles, Martyrs, Confessors, Virgins, Continent persons, and all other elect. Hence in the present Gospel both the blessedness of each is set forth, and the cause of the blessedness of each. But the blessedness of the Saints, proceeding in first origin from the fountain of the Holy Trinity, flows into the humanity of Christ. But receiving blessedness from Christ, the Blessed Virgin Mary, as a noble aqueduct of glory, carries it to the Angels, Patriarchs, Prophets, Apostles, Martyrs, Confessors, and thereafter to all other Saints.
I. First, therefore, the Lord shows why the Angels obtained blessedness, speaking thus: Blessed are the poor in spirit, for theirs is the kingdom of heaven. Gloss: "The poor in spirit are the humble, not inflated, not savoring high things, but fearing." This is suitably said concerning the Angels cast down from heaven because of pride. The holy Angels, because they humbled themselves under God and filially feared their Creator, persisted in grace and were confirmed in the kingdom of heaven. Therefore if we wish to attain the fellowship of Angels, let us also imitate their humility.
And note that pride must be fled with the greatest effort. For God greatly detests and hates the proud. Hence it is said, James 4:6: God resists the proud, but gives grace to the humble. Therefore be humbled in the sight of God, and he will exalt you. For Ecclesiasticus 10:9 and 13 and 21 says: Why are earth and ashes proud...? The beginning of every sin is pride; he who holds it will be filled with curses. Gloss: "in body and soul, and it will overturn him unto the end." It follows below: God has destroyed the memory of the proud, and has left the memory of the humble in sense. Gloss, that is, of those humble in heart.
II. Secondly, the Lord shows why the holy Patriarchs attained heavenly blessedness, speaking thus: Blessed are the meek, for they will possess the earth (Matthew 5:4). The holy Patriarchs were wonderfully meek and patient; for they sustained the injuries of malicious human beings in great mansuetude, as the book of Genesis declares clearly enough. Hence they also deserved to be made possessors not only of the earth of the dying, but also of the earth of the living. For they were abundant both in this life, and afterward came to the abundance of the heavenly kingdom.
Therefore let us learn to imitate their mansuetude on earth, if we desire to be associated with them in heaven. Concerning mansuetude it is said in Psalm 36:11: But the meek will inherit the earth, understand, of the living, and they will delight in the multitude of peace, namely of the Church triumphant. Ecclesiasticus 10:3 invites us to mansuetude: Son, in mansuetude preserve your soul. Therefore mansuetude is a great virtue, since through it the soul is preserved. Hence the Lord also said to his disciples, Luke 21:19: In your patience you will possess your souls.
III. Thirdly, the Lord declares why the Prophets came to everlasting blessedness, speaking thus: Blessed are those who mourn, for they will be consoled (Matthew 5:5). The Prophets were of such charity that they wept for the adversities of their neighbors. Hence it is that Samuel was weeping that Saul, on account of his sin, had lost the kingdom. Hence also the Lord said to him, 1 Kings 16:1: How long will you mourn Saul, since I have rejected him from reigning over Israel? Jeremiah also wept from charity over the ruin of his citizens. Hence he says, 14:17 and 18: Let my eyes bring down a tear by day and night, and let them not be silent, because if I go out to the fields, behold those killed by the sword; and if I enter the city, behold those weakened by hunger. Similarly the other Prophets also wept, and hence deserved to be consoled by the Lord.
Nos etiam, si appetimus consolari a Prophetis, necesse est, ut et lamentemur cum ipsis. Glossa vero monet nos, ut tribus de causis lugeamus, videlicet pro peccatis nostris, et pro peccatis aliorum, et pro desiderio cælorum.
IV. Quarto, Dominus manifestat, quare Apostoli sunt beatificati, et dicit: Beati, qui esuriunt, et sitiunt justitiam: quoniam ipsi saturabuntur (Matth. V, 6). Sancti Apostoli Christum qui est vera justitia ardenter esurierunt et sitierunt, ipsique inseparabiliter adhæserunt. Unde et modo ex suavissima ipsius visione ac fruitione sine fastidio saturantur. Legimus enim in Joan. VI, 67 et seq., quod propter quædam verba, quæ Dominus dixit, multi discipulorum ejus abierunt retro: et jam cum illo non ambulabant. Dixit ergo Jesus ad duodecim, scilicet, Apostolos: Numquid et vos vultis abire? Respondit ergo ei Simon Petrus: Domine, ad quem ibimus? Quasi diceret: Domine, tu ita dulcis es, et bonus, a te non possumus separari. Unde et idem Petrus postea dixit ad Dominum, sicut legitur Luc. XXII, 33: Domine, tecum paratus sum et in carcerem, et in mortem ire.
Nos igitur, si cupimus cum Apostolis satiari, oportet ut et nos esuriamus et sitiamus et corpus et sanguinem Jesu Christi, ipsique fideliter serviamus.
V. Quinto, Dominus ostendit quare sancti Martyres beatitudinem sunt adepti. Et dicit: Beati misericordes: quoniam ipsi misericordiam consequentur (Matth. V, 7). Præcipua et suprema misericordia est, hominem circa animam suam misericordem existere. Hanc misericordiam sancti Martyres habuerunt. Nihil enim curabant quid corpora paterentur, dummodo animas Deo repræsentarent. Unde et Dominus dicit, Matth. XVI, 25: Qui perdiderit animam suam propter me, inveniet eam. Sancti Martyres quando diversis suppliciis propter Deum afflicti, moriebantur, ab infidelibus animas suas perdere putabantur: quas tamen veraciter invenerunt, cum a Domino gloria et honore coronati fuerunt.
Nos etiam ut imitatione sanctorum Martyrum misericordes existamus, corpori nostro non nimis parcamus: sed jejunemus, vigilemus, oremus, laboremus, ut apud Dominum misericordiam consequamur.
VI. Sexto, Dominus manifestat, quare sancti Confessores ad æternam beatitudinem pervenerunt, ita dicens: Beati mundo corde: quoniam ipsi Deum videbunt (Matth. V, 8). Nota, quod pulvis temporalium bonorum mirabiliter conturbat, et excæcat oculos cordis: proinde sancti Confessores atque Pontifices non erant cupidi rerum temporalium, sed largi fuerunt, et eleemosynarum operibus dediti, utpote Gregorius, Nicolaus, Martinus, et alii quamplures Episcopi. Per lacrymas etiam et compunctiones corda sua mundaverunt, et propterea nunc cum inenarrabili gaudio Dei faciem contemplantur.
We also, if we desire to be consoled by the Prophets, must lament with them. But the Gloss admonishes us to mourn for three causes, namely for our sins, and for the sins of others, and for the desire of the heavens.
IV. Fourthly, the Lord makes manifest why the Apostles have been beatified, and says: Blessed are those who hunger and thirst for justice, for they will be filled (Matthew 5:6). The holy Apostles ardently hungered and thirsted for Christ, who is true justice, and adhered inseparably to him. Hence also now from his most sweet vision and enjoyment they are filled without disgust. For we read in John 6:67 and following that on account of certain words that the Lord spoke, many of his disciples went away backward and now were not walking with him. Therefore Jesus said to the twelve, namely the Apostles: Do you also wish to go away? Therefore Simon Peter responded to him: Lord, to whom shall we go? As if he were saying: Lord, you are so sweet and good that we cannot be separated from you. Hence the same Peter also afterward said to the Lord, as is read in Luke 22:33: Lord, I am ready to go with you both into prison and into death.
Therefore we, if we desire to be filled with the Apostles, must hunger and thirst both for the body and blood of Jesus Christ, and serve him faithfully.
V. Fifthly, the Lord shows why the holy Martyrs attained blessedness. And he says: Blessed are the merciful, for they will obtain mercy (Matthew 5:7). The chief and supreme mercy is for a human being to exist merciful concerning his own soul. The holy Martyrs had this mercy. For they cared nothing what their bodies suffered, provided that they represented their souls to God. Hence the Lord also says, Matthew 16:25: He who has lost his soul on account of me will find it. When the holy Martyrs, afflicted by diverse punishments on account of God, were dying, they were thought by unbelievers to lose their souls; yet truly they found them when they were crowned by the Lord with glory and honor.
We also, so that by imitation of the holy Martyrs we may exist merciful, should not spare our body too much; but let us fast, keep vigil, pray, labor, that we may obtain mercy before the Lord.
VI. Sixthly, the Lord makes manifest why the holy Confessors came to eternal blessedness, speaking thus: Blessed are the clean of heart, for they will see God (Matthew 5:8). Note that the dust of temporal goods wonderfully disturbs and blinds the eyes of the heart; accordingly the holy Confessors and Pontiffs were not desirous of temporal things, but were generous and devoted to works of alms, as Gregory, Nicholas, Martin, and very many other Bishops. Through tears also and compunctions they cleansed their hearts, and on this account now with unutterable joy they contemplate the face of God.
Imitemur et nos sanctos Confessores in contemptu rerum mundanarum, et largitione eleemosynarum, necnon et in pia profusione lacrymarum, ut mundis animæ oculis Deum in gloria æterna videre mereamur. « Mundis enim sunt oculi, dicit Glossa, quos non arguit conscientia peccatorum. »
VII. Septimo, Dominus innuit quod Virgines et Continentes in æterna beatitudine sunt collocatæ. Dicit enim: Beati pacifici: quoniam filii Dei vocabuntur (Matth. V, 9). Virgines et Continentes carnem quæ semper concupiscit adversus spiritum, per castitatis exercitia a suis concupiscentiis refrænantes spiritui subegerunt, et inter carnem et spiritum cum Dei adjutorio pacem fecerunt. Unde et filii Dei jam vocantur, et cum hac filiatione Dei etiam similitudinem sunt adepti: propter hoc ille virgo Joannes dicit in I Epist. III, 1 et 2: Videte qualem caritatem dedit nobis Pater, ut filii Dei nominemur et simus.... Nunc filii Dei sumus: et nondum apparuit quid erimus. Scimus quoniam cum apparuerit, similes ei erimus: quoniam videmus eum sicuti est.
Imitemur et nos Virgines et Continentes, carnemque nostram a libidinosis concupiscentiis refrænemus, pacem quoque inter carnem et spiritum facere studeamus, ut Dei filii vocari mereamur.
VIII. Octavo et postremo, Dominus aperit, quare omnes electi beatitudinem sunt adepti, et dicit: Beati, qui persecutionem patiuntur propter justitiam: quoniam ipsorum est regnum cælorum (Matth. V, 10). Omnes enim electi per sustinentiam persecutionem ingressi sunt regnum cælorum. Oportet quippe ut omnis electus vel a Deo, vel a diabolo, vel ab homine, sive sit bonus, sive malus, persecutionem patiatur: si vult pertingere ad regnum cælorum. Unde dicit Apostolus, II ad Tim. III, 12: Omnes, qui pie volunt vivere in Christo Jesu, persecutionem patientur. Persecutio quæ a Deo infligitur, sunt infirmitates, et aliæ mundi adversitates. Persecutio quæ infertur a diabolo, sunt diversimodæ tentationes. Persecutio quam infligit bonus homo, sunt increpationes verborum, et correctiones verborum, quas pro culpis suis infligit his qui suo regimini sunt commissi. Persecutio quam infert malus homo, sunt odia, et detractiones, et rerum violentæ vel fraudulentæ subtractiones. Omnes prædictæ persecutiones cooperantur in bonum his, qui secundum propositum vocati sunt sancti 1.
Rogate ergo Dominum, ut sic electos suos imitemur, quatenus cœlestem beatitudinem cum ipsis participare mereamur. Quod nobis præstare, etc.
Footnotes:
1 Ad Rom. VIII, 28.
Let us also imitate the holy Confessors in contempt of worldly things, and in the bestowal of alms, and also in the pious pouring out of tears, that with clean eyes of the soul we may deserve to see God in eternal glory. "For the eyes are clean," says the Gloss, "which the conscience of sins does not accuse."
VII. Seventhly, the Lord suggests that Virgins and Continent persons have been placed in eternal blessedness. For he says: Blessed are the peacemakers, for they will be called children of God (Matthew 5:9). Virgins and Continent persons, restraining the flesh, which always lusts against the spirit, from its concupiscences through the exercises of chastity, subjected it to the spirit, and with God's help made peace between flesh and spirit. Hence they are already called children of God, and with this filiation of God they have also attained likeness; on account of this that virgin John says in the First Epistle 3:1 and 2: See what charity the Father has given us, that we may be named and may be children of God.... Now we are children of God, and it has not yet appeared what we will be. We know that when he appears, we will be like him, because we see him as he is.
Let us also imitate Virgins and Continent persons, and let us restrain our flesh from lustful concupiscences; let us also strive to make peace between flesh and spirit, that we may deserve to be called children of God.
VIII. Eighthly and last, the Lord opens why all the elect attained blessedness, and says: Blessed are those who suffer persecution on account of justice, for theirs is the kingdom of heaven (Matthew 5:10). For all the elect, through endurance, have entered the kingdom of heaven by persecution. For every elect person must suffer persecution either from God, or from the devil, or from a human being, whether he is good or evil, if he wishes to reach the kingdom of heaven. Hence the Apostle says, 2 Timothy 3:12: All who wish to live piously in Christ Jesus will suffer persecution. The persecution that is inflicted by God is illnesses and other adversities of the world. The persecution that is brought in by the devil is temptations in diverse ways. The persecution that a good human being inflicts is rebukes of words and corrections of words, which he inflicts for their faults on those who have been committed to his rule. The persecution that an evil human being brings in is hatreds, and detractions, and violent or fraudulent subtractions of things. All the aforesaid persecutions cooperate unto good for those who according to purpose have been called saints 1.
Therefore pray to the Lord that we may so imitate his elect, that we may deserve to share heavenly blessedness with them. Which may he grant us, etc.
Footnotes:
1 To Romans 8:28.
Notes
- To Romans 8:28. (Ad Rom. VIII, 28.) ↩
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