Volume 13 · pp. 604–607
Sermon XLIX. On Blessed Cecilia
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SERMO XLIX.
DE BEATA CÆCILIA.
Simile est regnum cælorum thesauro abscondito in agro: quem qui invenit homo, abscondit, et præ gaudio illius vadit, et vendit universa quæ habet, et emit agrum illum. Matth. XIII, 44.
In verbis præmissis tria principaliter sunt notanda:
I. Quid per agrum in quo thesaurus absconditus est, intelligi detur? II. Quid per thesaurum absconditum figuretur? III. Quid per agri thesaurum continens operetur?
I.
De primo nota: Per agrum regnum cælorum intelligitur, et propter quatuor. In agro quippe ovium pastus invenitur, et cantus avium auditur. In agro etiam est aeris puritas, et florum amænitas.
1. Primo igitur regnum cælorum agro comparatur, quia oves in agrum ad pastum educuntur. Per oves intelliguntur electi qui pascua vitæ æternæ, ductore Jesu summo pastore, in regno cælorum et quæsierunt et invenerunt. Unde ipse dicit, Joan. X, 11, 27 et 28: Ego sum pastor bonus ... Oves meæ vocem meam audiunt, et ego cognosco eas, et sequuntur me: et ego vitam æternam do eis. Ecce bona pascua, videlicet vita æterna.
Et nota, quod pascua hujus agri benedicti valde sunt commendabilia: non enim generant aliquod mortis periculum, nec gravant stomachum, nec hebetant sensum, nec pariunt aliquod sui fastidium. Unde dicit Anselmus in libro de Beata sufficientia: « O patria cœlestis plena deliciis, plena suavitate, plena decore: esca tua non gravat stomachum, nec hebetat sensum, nec gignit fastidium. Ista refectio quæ tuis civibus apponitur, melliflua in gustu: hoc unusquisque sapit in quo fuerit delectatus. »
2. Item regnum Dei agro comparatur, quia ibi voces avium audiuntur. Per aves intelliguntur animæ beatorum, quæ duabus alis, videlicet per dilectionem Dei, et proximi, vel alis innocentiæ et pœnitentiæ de laqueo venantium, id est, dæmoniorum, volaverunt ad regna polorum, ubi certe magnifico liberatori magnifice gratias agunt, sicut dicitur II Mach. I, 11: De magnis periculis a Deo liberati, magnifice gratias agimus ipsi. De cantu istarum avium, id est, animarum sanctarum, dicitur, Apoc. XIV, 2 et 3: Vocem, quam audivi, sicut citharædorum citharizantium in citharis suis. Et cantabant quasi canticum novum ante sedem Dei. Dignum est, ut animæ a Deo per gloriam innovatæ cantent. De hoc cantu dicitur in Ps. LXXXIII, 5: Beati, qui habitant in domo tua Domine: in sæcula sæculorum laudabunt te. Quam dulcis sit harmonia illius cantus, ubi Angeli et animæ sanctæ simul decantant laudem Dei, non potest sermo alicujus mortalis hominis sufficienter explicare.
SERMON XLIX.
ON BLESSED CECILIA.
The kingdom of heaven is like a treasure hidden in a field; when a man finds it, he hides it, and for joy over it goes and sells all that he has and buys that field. Matthew 13:44.
In the words set before us three things are principally to be noted:
I. What is to be understood by the field in which the treasure is hidden? II. What is figured by the hidden treasure? III. What does the one containing the treasure of the field accomplish?
I.
Concerning the first, note: By the field the kingdom of heaven is understood, and on account of four things. For in a field the pasture of sheep is found, and the singing of birds is heard. In a field also there is purity of air and pleasantness of flowers.
1. First, therefore, the kingdom of heaven is compared to a field because sheep are led into a field for pasture. By sheep are understood the elect, who, with Jesus the highest shepherd as their leader, both sought and found in the kingdom of heaven the pastures of eternal life. Hence he himself says, John 10:11, 27 and 28: I am the good shepherd.... My sheep hear my voice, and I know them, and they follow me; and I give them eternal life. Behold good pastures, namely eternal life.
And note that the pastures of this blessed field are very commendable: for they generate no danger of death, nor do they burden the stomach, nor do they dull the sense, nor do they beget any disgust with themselves. Hence Anselm says in the book On Blessed Sufficiency: "O heavenly homeland, full of delights, full of sweetness, full of beauty: your food does not burden the stomach, nor dull the sense, nor beget disgust. That refreshment which is set before your citizens is honey-flowing in taste; each one tastes this in which he has been delighted."
2. Likewise the kingdom of God is compared to a field because there the voices of birds are heard. By birds are understood the souls of the blessed, which with two wings, namely through love of God and of neighbor, or with the wings of innocence and penance, flew from the snare of the hunters, that is, of demons, to the kingdoms of the heavens, where certainly they give magnificent thanks to their magnificent liberator, as is said in 2 Maccabees 1:11: Freed by God from great dangers, we give magnificent thanks to him. Concerning the song of those birds, that is, of holy souls, it is said, Apocalypse 14:2 and 3: The voice that I heard was like that of harpists harping on their harps. And they were singing as it were a new song before the throne of God. It is worthy that souls renewed by God through glory should sing. Concerning this song it is said in Psalm 83:5: Blessed are those who dwell in your house, O Lord; forever and ever they will praise you. How sweet is the harmony of that song, where Angels and holy souls together sing the praise of God, the speech of any mortal human being cannot sufficiently explain.
3. Tertio regnum Dei comparatur agro propter aeris puritatem. Cloacæ quippe et aliæ sordium congregationes longæ sunt ab agro remotæ. Igitur cum regnum Dei ab omnibus hujus mundi corruptionibus longe sit remotum, et cum etiam ibi nihil corrumpatur: et præterea cum super ipsum aerem quem hic spiramus, immensurabiliter sit elevatum, constat quia ibi est magna serenitas ac inestimabilis puritas. Unde dicit Joannes in Apoc. XXI, 23: Civitas illa non eget sole, neque luna, ut luceant in ea: nam claritas Dei illuminavit eam, et lucerna ejus est Agnus. Odor igitur uniuscujusque electi qui ibi erit, erit sicut odor agri pleni, cui benedixit Dominus. Unde hoc et Isaac per quem Christus intelligitur, dixit ad Jacob per quem quilibet electus figuratur, Gen. XXVII, 27: Ecce, inquit, odor filii mei sicut odor agri pleni, cui benedixit Dominus.
4. Quarto regnum Dei comparatur agro propter florum amænitatem. In agro namque diversi flores inveniuntur. Ita et in regno Christi diversitas est florum. Ibi ipse Jesus flos est pulcherrimus. Ipse enim est speciosus forma præ filiis hominum 1. Unde et seipsum florem appellat in Cant. II, 1: Ego, inquit, flos campi, et lilium convallium. Ibi etiam intemerata Virgo Maria flos est multæ pulchritudinis et suavitatis. Ibi singuli Martyres rubent ut rosæ. Ibi singuli Confessores vernant ut violæ. Ibi singulæ Virgines candent ut lilia.
Ibi Beata Cæcilia defert aureolam, id est, quoddam sertum ex triplici flore consertum, videlicet lilio, rosa, et viola. Lilium defert, quia virgo munda fuit. Rosam portat, quia pro Christo passa fuit. Violam etiam gestat, quia duos fratres Tiburtium et Valerianum, et plures alios ad Dominum convertit. Unde etiam legitur, quod Beatæ Cæciliæ adhuc in terris existenti, Angelus Domini coronam de cœlis attulit ex floribus odoriferis delicatissime præparatam.
Et nota, quod contra hæc quatuor quæ sunt in cœlesti patria, quatuor aliæ sunt in valle gehennæ.
1. Sicut enim in cælo sunt pascua uberrima, ita in inferno et fames æterna. Tanta enim est ibi fames, quod damnati, si possent, libenter proprias linguas manducarent, et filios et filias suas vorarent, unde dicitur in Apoc. XVI, 10: Commanducaverunt linguas suas præ dolore, famis scilicet et angustiæ. Item dicit Dominus, Jerem. XIX, 9: Cibabo eos carnibus filiorum suorum, et carnibus filiarum suarum: et unusquisque carnem amici sui comedet in obsidione, et in angustia, in qua concludent eos inimici eorum. Hæc verba sic intellige, quod si possibile esset, unusquisque in infernali obsidione propter famis angustiam filios suos ac filias comederet et amicos olim charissimos.
3. Thirdly, the kingdom of God is compared to a field on account of the purity of the air. For drains and other gatherings of filth are far removed from a field. Therefore, since the kingdom of God is far removed from all the corruptions of this world, and since also nothing is corrupted there, and besides this since it is immeasurably raised above the very air which we breathe here, it is clear that there is great serenity there and inestimable purity. Hence John says in Apocalypse 21:23: That city does not need sun or moon to shine in it, for the brightness of God has illuminated it, and its lamp is the Lamb. Therefore the odor of each elect person who will be there will be like the odor of a full field which the Lord has blessed. Hence Isaac also, through whom Christ is understood, said this to Jacob, through whom any elect person is figured, Genesis 27:27: Behold, he says, the odor of my son is like the odor of a full field, which the Lord has blessed.
4. Fourthly, the kingdom of God is compared to a field on account of the pleasantness of flowers. For in a field diverse flowers are found. So also in the kingdom of Christ there is a diversity of flowers. There Jesus himself is the most beautiful flower. For he himself is beautiful in form before the sons of men 1. Hence he also calls himself a flower in Song of Songs 2:1: I, he says, am the flower of the field and the lily of the valleys. There also the undefiled Virgin Mary is a flower of much beauty and sweetness. There each Martyr is red as roses. There each Confessor blooms as violets. There each Virgin is white as lilies.
There Blessed Cecilia carries an aureole, that is, a certain garland joined together from a threefold flower, namely lily, rose, and violet. She carries a lily because she was a clean virgin. She bears a rose because she suffered for Christ. She also bears a violet because she converted the two brothers Tiburtius and Valerian, and several others, to the Lord. Hence it is also read that, while Blessed Cecilia was still existing on earth, an Angel of the Lord brought from heaven for her a crown most delicately prepared from fragrant flowers.
And note that against these four things that are in the heavenly homeland, four other things are in the valley of gehenna.
1. For just as in heaven there are most abundant pastures, so in hell there is also eternal hunger. For there is such hunger there that the damned, if they could, would willingly eat their own tongues and devour their sons and daughters; hence it is said in Apocalypse 16:10: They chewed their tongues for pain, namely of hunger and anguish. Likewise the Lord says, Jeremiah 19:9: I will feed them with the flesh of their sons and with the flesh of their daughters, and each one will eat the flesh of his friend in the siege and in the anguish in which their enemies will shut them in. Understand these words thus: that, if it were possible, each one in the infernal siege, on account of the anguish of hunger, would eat his sons and daughters and friends once most dear.
2. Item, sicut in cælo omnis est jucunditas, ita et e converso in inferno miseriæ est multiplicitas. Ibi est fletus propter pœnarum acerbitatem. Ibi est planctus propter cruciatuum diversitatem. Ibi est ululatus propter suppliciorum interminabilitatem. Unde nihil restat eis, nisi clamor miserrimus. Væ nobis, inquiunt, quia peccavimus, sicut dicitur in Thren. V, 16.
3. Item, sicut in cælo est jugis serenitas et aeris puritas, ita e contrario in gehenna fætoris ac corruptionis est immensitas. Unde dicitur in Jerem. IX, 22: Cadet morticinum hominis quasi stercus super faciem regionis. Quilibet damnatus erit quasi putridum morticinum: quomodo ergo ibi posset esse liquidus et purus aer, ubi tot fœtida morticina sunt congregata?
4. Item, sicut in cælo florum est suavitas, ita in inferno erit spinarum et tribulorum pungitiva asperitas. Unde dicitur Isa. XXXIV, 13: Orientur in domibus ejus spinæ, et urticæ, et paliurus. Per spinas et urticas et paliurum notantur omnia gehennalia incommoda, quæ erunt innumerabilia.
II.
De secundo nota: Thesaurus qui in agro cæli dicitur absconditus, est Dei Filius. Ipse enim est thesaurus electorum suorum pretiosus et indeficiens. De isto thesauro dicitur, Jerem. XLI, 8, quod cum quidam Ismahel plures Judæorum occidisset, reperti sunt decem viri, qui dixerunt: Nolite occidere nos: quia habemus thesauros in agro, frumenti, et hordei, et olei, et mellis. Et legitur, quod non interfecit eos. Ismahel interpretatur assumens exauditionem Dei, et significat diabolum, qui peccatoribus sibi servientibus hoc damnum facit, quod reddat eos indignos exauditione divina. Iste occidet omnes qui non habuerunt thesaurum frumenti, hordei, olei et mellis.
Per istum vero thesaurum Dei Filius exprimitur. 1. Ipse enim est thesaurus frumenti per mundam humanitatem. 2. Ipse est thesaurus hordei per Passionis asperitatem. 3. Ipse etiam est thesaurus olei ac mellis per penetrativam et dulcem divinitatem.
2. Likewise, just as in heaven there is every pleasantness, so also conversely in hell there is multiplicity of misery. There is weeping there on account of the bitterness of punishments. There is lamentation there on account of the diversity of torments. There is howling there on account of the endlessness of punishments. Hence nothing remains for them except a most wretched cry. Woe to us, they say, because we have sinned, as is said in Lamentations 5:16.
3. Likewise, just as in heaven there is continual serenity and purity of air, so on the contrary in gehenna there is an immensity of stench and corruption. Hence it is said in Jeremiah 9:22: The corpse of a human being will fall like dung upon the face of the region. Any damned person will be like a putrid corpse; how therefore could there be clear and pure air there, where so many fetid corpses are gathered?
4. Likewise, just as in heaven there is sweetness of flowers, so in hell there will be the piercing roughness of thorns and brambles. Hence it is said, Isaiah 34:13: Thorns, and nettles, and the buckthorn will rise up in its houses. By thorns and nettles and buckthorn are marked all the inconveniences of gehenna, which will be innumerable.
II.
Concerning the second, note: The treasure that is said to be hidden in the field of heaven is the Son of God. For he himself is the precious and unfailing treasure of his elect. Concerning this treasure it is said, Jeremiah 41:8, that when a certain Ishmael had killed several of the Jews, ten men were found who said: Do not kill us, because we have treasures in the field, of wheat, and barley, and oil, and honey. And it is read that he did not kill them. Ishmael is interpreted one assuming the hearing of God, and signifies the devil, who does this harm to sinners serving him, that he renders them unworthy of divine hearing. He will kill all who have not had the treasure of wheat, barley, oil, and honey.
But by that treasure the Son of God is expressed. 1. For he himself is the treasure of wheat through clean humanity. 2. He is the treasure of barley through the roughness of the Passion. 3. He is also the treasure of oil and honey through penetrating and sweet divinity.
1. Ipse, inquam, est thesaurus frumenti, id est, tritici per mundam humanitatem. Sicut enim ex frumento sive tritico mundus et albus panis conficitur, sic et sua humanitas munda fuit et immaculata ab omni peccato sive originali, sive actuali.
2. Ipse etiam est thesaurus hordei per Passionis asperitatem. Sicut enim hordeum acutas habet aristas, et tamen ex eo quædam decoctio fit quæ ptisana appellatur, et est potus febricitantium ac infirmorum: sic et Christus in Passione sua multos aculeos dolorum sustinuit, qui tamen per eamdem Passionem suam infirmos ac tribulationum æstum sustinentes, eximie reficit et consolatur.
3. Ipse nihilominus thesaurus est olei ac mellis. Sicut enim oleum penetrativum est et illuminativum, et sicut mel dulce est ac conservativum: ita et Christus per divinitatem suam omnes sensus ac medullas electorum penetrabit ac illuminabit. Ipse etiam totam animam per semetipsum indulcorabit, et in beatitudine conservabit.
Illi decem qui propter hunc thesaurum vitæ conservati fuerunt, significant eos qui decem præcepta Domini corde et opere adimplent: hos diabolus non potest occidere.
III.
De tertio nota: Ager ille in quo iste nobilissimus thesaurus habetur absconditus, id est, ab infidelium oculis occultatus, emendus est per omne id quod possidet Christianus (totum enim quod possidemus, debemus dare pro regno cœlorum): qui si cognoscerent ejus thesaurum Jesum Christum, omni acceptione dignum illud procul dubio judicarent. Beata Cæcilia per Spiritum sanctum invenerat hunc thesaurum: unde et ipsa abiit per desiderium illius, et vendidit omnia quæ habuit, et emit agrum istum, id est, regnum cælorum. Vendidit enim bona temporalia propter summum bonum, pauperibus ea largiter distribuendo. Vendidit delicias et voluptates hujus sæculi propter Christum, eas penitus contemnendo. « Cantantibus enim organis Cæcilia Domino decantabat, dicens: Fiat cor meum et corpus meum immaculatum, ut non confundar. » Vendidit etiam postremo corpus suum tenerrimum, durum martyrium pro Domino libentissime sustinendo.
Rogate, charissimi, Dominum, ut et nos agrum cœlestem laboribus nostris ac eleemosynis ita in præsenti vita comparemus, ut ad possessionem ejus post hanc vitam pertingere mereamur. Quod, etc.
Footnotes:
1 Psal. XLIV, 3.
1. He himself, I say, is the treasure of wheat, that is, of grain, through clean humanity. For just as clean and white bread is made from wheat or grain, so also his humanity was clean and immaculate from every sin, whether original or actual.
2. He also is the treasure of barley through the roughness of the Passion. For just as barley has sharp beards, and yet from it a certain decoction is made that is called ptisan, and it is the drink of those sick with fever and of the infirm, so also Christ in his Passion sustained many spikes of pains; yet through that same Passion of his he refreshes and consoles exceedingly the sick and those sustaining the heat of tribulations.
3. He is nonetheless the treasure of oil and honey. For just as oil is penetrating and illuminating, and just as honey is sweet and preservative, so also Christ through his divinity will penetrate and illuminate all the senses and marrow of the elect. He also will sweeten the whole soul through himself and preserve it in blessedness.
Those ten who were preserved in life on account of this treasure signify those who fulfill the ten precepts of the Lord in heart and work; the devil cannot kill them.
III.
Concerning the third, note: That field in which this most noble treasure is held hidden, that is, hidden from the eyes of unbelievers, must be bought with everything that a Christian possesses (for everything that we possess we ought to give for the kingdom of heaven); if they knew its treasure, Jesus Christ, they would without doubt judge it worthy of every acceptance. Blessed Cecilia had found this treasure through the Holy Spirit; hence she also went away through desire for it, and sold all that she had, and bought that field, that is, the kingdom of heaven. For she sold temporal goods on account of the highest good, distributing them generously to the poor. She sold the delights and pleasures of this age on account of Christ, utterly contemning them. "For while instruments were singing Cecilia was singing to the Lord, saying: Let my heart and my body be immaculate, so that I may not be confounded." Finally she also sold her most tender body, by sustaining a hard martyrdom for the Lord most willingly.
Pray, dearly beloved, to the Lord, that we also may so obtain the heavenly field by our labors and alms in the present life, that after this life we may deserve to reach possession of it. Which, etc.
Footnotes:
1 Psalm 44:3.
Notes
- Psalm 44:3. (Psal. XLIV, 3.) ↩
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