Works › Sermons for the Seasons of the Year
Volume 13 · pp. 76–79
Sermon XV. On the Octave of Epiphany
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Sermo XV.
In Octava Epiphaniae.
Hic est filius meus dilectus, in quo mihi complacui. Matth. iii, 17.
Nota, quod cum Christus Jesus esset a Joanne in Jordane baptizatus, facta est vox Patris de caelo dicens: Hic est filius meus dilectus, etc. Nota etiam, quod baptismus Christi non solum fuit initium et forma baptismi nostri, in quo ex aqua et Spiritu sancto regeneramur, et a peccatis originalibus emundamur; verum etiam significat secundum baptismum Ecclesiae, videlicet paenitentiam, per quam ab actualibus criminibus purificamur. Qui enim vestem innocentiae, in primo baptismo sibi traditam, per mortalia peccata sordidam effecerunt, necesse habent ut in lavacro paenitentiae rursus eam purificent: ut sic per gratiam efficiantur filii Dei, qui prius per peccatum fuerunt filii diaboli.
Et nota, quod septem concurrerunt in baptismo Christi, quae si quis spiritualiter fuerit exsecutus, de tali dicit Deus Pater: Hic est filius meus dilectus, in quo mihi complacui. Nota autem, quod septem sunt necessaria, ut a peccatis nostris emundemur, et a Deo patre dilecti filii appellemur.
I. Ut Galilaeam relinquamus. II. Ut ad Joannem veniemus. III. Ut in Jordanem descendamus. IV. Ut baptizati ascendamus. V. Ut orationes effundamus. VI. Ut caeli apertionem nobis obtineamus. VII. Ut columbae sedes existamus.
Prima quatuor et duo ultima tanguntur in praesenti Evangelio: quintum vero tangitur Luc. iii, 21.
I.
Primo igitur ille, qui vult esse Dei filius, debet Galilaeam relinquere, per peccati detestationem. Unde dicitur Matth. iii, 13: Tunc venit Jesus a Galilaea. Galilaea interpretatur rota. Per Galilaeam itaque peccatum intelligitur. Peccata quippe sunt rota diaboli, quibus deducit homines ad infernum. Et certe contra rotam peccati grave tonitruum divinae sententiae in judicio personabit, unde dicitur in Psal. lxxvi, 17 et seq.: Viderunt te aquae Deus, viderunt te aquae: et timuerunt...: etenim sagittae tuae transeunt: vox tonitrui tui in rota. Per aquas homines intelliguntur: homines enim sicut aqua dilabuntur in terram, sicut dicitur in II Reg. xiv, 14 1. Dicitur etiam Apoc. xvii, 15, quod aquae sunt populi 2. Homines itaque videntes Deum in judicio, timebunt. Et quare timebunt? certe quia sagittae verborum suorum transibunt corda impiorum, et vox tonitrui ejus, id est, vox durae sententiae suae terribiliter personabit in rota, id est, contra rotam scelerum et peccatorum, et non incongrue peccatum mortale rotae comparatur. Sicut enim per rotam confringuntur membra latronum, et postea rota circumflectuntur, et in eminenti palo flectuntur: sic etiam vires et artus animarum, primo per rotam peccati circumflexae ponentur in palum damnationis aeternae. Qui igitur filius Dei vocari desiderat, necesse est ut a Galilaea transeat, id est, ut peccata detestetur et fugiat.
Sermon XV.
On the Octave of Epiphany.
This is my beloved Son, in whom I am well pleased. Matthew 3:17.
Note that when Christ Jesus had been baptized by John in the Jordan, the voice of the Father was made from heaven, saying: This is my beloved Son, etc. Note also that Christ's baptism was not only the beginning and form of our baptism, in which we are regenerated from water and the Holy Spirit and cleansed from original sins; truly it also signifies the second baptism of the Church, namely penance, through which we are purified from actual crimes. For those who have made dirty by mortal sins the garment of innocence handed to them in the first baptism must purify it again in the washing of penance, so that thus through grace they may be made sons of God who previously through sin were sons of the devil.
And note that seven things concurred in the baptism of Christ; if anyone has carried them out spiritually, of such a one God the Father says: This is my beloved son, in whom I am well pleased. But note that seven things are necessary so that we may be cleansed from our sins and be called beloved sons by God the Father.
I. That we leave Galilee. II. That we come to John. III. That we descend into the Jordan. IV. That, having been baptized, we ascend. V. That we pour out prayers. VI. That we obtain the opening of heaven for ourselves. VII. That we exist as seats of the dove.
The first four and the last two are touched upon in the present Gospel, but the fifth is touched upon in Luke 3:21.
I.
First, therefore, he who wishes to be a son of God ought to leave Galilee through detestation of sin. Hence it is said in Matthew 3:13: Then Jesus came from Galilee. Galilee is interpreted as wheel. Therefore by Galilee sin is understood. For sins are the wheel of the devil, by which he leads human beings down to hell. And certainly against the wheel of sin the grave thunder of the divine sentence will sound in judgment; hence it is said in Psalm 76:17 and following: The waters saw you, God, the waters saw you and were afraid... for your arrows pass through; the voice of your thunder is in the wheel. By waters human beings are understood, for human beings flow away into the earth like water, as is said in 2 Kings 14:14 1. Apocalypse 17:15 also says that the waters are peoples 2. Therefore human beings seeing God in judgment will fear. And why will they fear? Surely because the arrows of his words will pass through the hearts of the impious, and the voice of his thunder, that is, the voice of his hard sentence, will terribly sound in the wheel, that is, against the wheel of crimes and sins; and mortal sin is not unfittingly compared to a wheel. For just as through a wheel the members of robbers are broken, and afterward they are bent around the wheel and set on a high stake, so also the powers and limbs of souls, first bent around by the wheel of sin, will be placed on the stake of eternal damnation. Therefore whoever desires to be called a son of God must pass from Galilee, that is, must detest and flee sins.
II.
Secundo, qui appetit esse filius Dei, oportet ut ad Joannem veniat per veram contritionem. Unde dicitur Matth. iii, 13, quod Jesus venit ad Joannem. Joannes interpretatur gratia: propter quod etiam divinam gratiam signat. Tunc autem homo venit ad gratiam Dei, quando de peccatis suis intime dolet et conteritur. Quod autem ille, qui de sceleribus suis veraciter conteritur, divinam gratiam assequatur, testatur Psal. l, 19: Sacrificium Deo spiritus contribulatus: cor contritum, et humiliatum Deus non despicies. Imo libenter et gratanter adspicies.
III.
Tertio, qui vult Dei filius fieri, necesse habet, ut in Jordanem descendat per sinceram et humilem confessionem. Unde dicitur Matth. iii, 13, quod Jesus venit in Jordanem. Quasi dicat: Baptizandus descendit in Jordanem. Jordanis interpretatur rivus judicii, et significat confessionem. In confessione quippe paenitens coram confessore suo, quasi coram judice quodam stans judicare debet semetipsum, omnia peccata sua in quantum ea reminiscitur exponendo. Confessor enim in foro poenitentiae vicarius est judicis sempiterni. Si ergo peccator, quasi in judicio constitutus coram confessore suo reum se ostenderit, et peccata sua pure confessus fuerit, certum est quod tamquam in quodam rivo per confessionem ab omnibus peccatorum sordibus abluetur. Unde dicitur in Psal. xcv, 6: Confessio et pulchritudo in conspectu ejus. Nota, quod ponitur ibi et pro est. Quasi diceret: Sincera confessio est pulchritudo in conspectu Domini.
II.
Secondly, he who seeks to be a son of God must come to John through true contrition. Hence it is said in Matthew 3:13 that Jesus came to John. John is interpreted as grace, on account of which he also signifies divine grace. But then a human being comes to the grace of God when he grieves inwardly over his sins and is contrite. That the one who is truly contrite for his crimes obtains divine grace Psalm 50:19 testifies: A sacrifice to God is a troubled spirit; a contrite and humbled heart, God, you will not despise. Rather, you will gladly and gratefully look upon it.
III.
Thirdly, he who wishes to be made a son of God must descend into the Jordan through sincere and humble confession. Hence it is said in Matthew 3:13 that Jesus came into the Jordan. As if he were saying: The one to be baptized descended into the Jordan. Jordan is interpreted as stream of judgment and signifies confession. For in confession the penitent, standing before his confessor as before a certain judge, ought to judge himself by setting forth all his sins insofar as he remembers them. For the confessor in the forum of penance is the vicar of the eternal judge. Therefore if the sinner, as if placed in judgment before his confessor, shows himself guilty and purely confesses his sins, it is certain that as in a certain stream he will be washed from all filths of sins through confession. Hence it is said in Psalm 95:6: Confession and beauty are in his sight. Note that there and is put for is. As if he were saying: Sincere confession is beauty in the sight of the Lord.
IV.
Quarto, qui desiderat esse filius Dei oportet ut baptizatus ascendat per virtuosam satisfactionem. Unde dicitur Matth. iii, 16: Baptizatus autem Jesus, confestim ascendit de aqua. Per hoc, quod Jesus de aqua dicitur ascendisse, innuitur nobis, quod vere poenitentes celebrata confessione debent ad caelum ascendere per virtuosam satisfactionem. Sicut enim per praedicta descenderunt ad inferos, ita etiam per condignam satisfactionem de die in diem scandere debent ad superos; sed quidam veloces et fortes sunt in descendendo, hoc est, in peccando, sed valde segnes et infirmi sunt in ascendendo, id est, in condignam satisfactionem pro peccatis exsolvendo. Multi igitur deficiunt in ascensu satisfactionis, sicut proficit veteranus ascendere volens cumulum arenosum. Unde dicit Eccli. xxv, 27: Ascensus arenosus in pedibus veterani. Si enim aliquis veteranus debiles pedes habens, arenosum cumulum ascendere niteretur, constat quod priusquam niti possit sursum, per arenam fluidam et instabilem deorsum laberetur. Sic etiam multis contingit, qui brevissimo tempore permanent in satisfactione sibi injuncta, sed statim ad peccata sua sicut canis ad vomitum, et sicut sus ad luti volutabrum revertuntur, sicut dicitur II Petr. ii, 22 3.
V.
Quinto, qui optat dici filius Dei, necesse est ut oret ad Dominum per precum effusionem. Unde dicitur Luc. iii, 21, quod Jesus baptizatus oravit. Quicumque igitur pro peccatis suis satisfactionem suscepit, debet orare et sedulis precibus a Domino postulare, ut remittat sibi peccata sua, caveatque ei, ne deinceps ea committat. Unde dicit Apostolus ad Philip. iv, 6: Nihil solliciti sitis: sed in omni oratione, et obsecratione, cum gratiarum actione petitiones vestrae innotescant apud Deum. Quasi diceretur: Non sitis solliciti, id est, nolite timere quin Dominus petitiones vestras exaudiat, si eas offerre volueritis. Hae autem debent esse petitiones vestrae, ut videlicet oretis vobis debita vestra dimitti, et ut obsecretis quatenus custodiat vos, ne rursus in tentationes inducamini. Debetis etiam gratias agere, quod tamdiu distulit vos, quod de peccatis commissis, si vultis poenitere, potestis.
IV.
Fourthly, he who desires to be a son of God must, having been baptized, ascend through virtuous satisfaction. Hence it is said in Matthew 3:16: But Jesus, having been baptized, immediately ascended from the water. By this, that Jesus is said to have ascended from the water, it is suggested to us that the truly penitent, once confession has been celebrated, ought to ascend to heaven through virtuous satisfaction. For just as through the aforesaid things they descended to the lower regions, so also through fitting satisfaction they ought to climb from day to day to the higher regions. But some are swift and strong in descending, that is, in sinning, but very sluggish and weak in ascending, that is, in paying fitting satisfaction for sins. Therefore many fail in the ascent of satisfaction, as an old soldier wishing to climb a heap of sand advances. Hence Ecclesiasticus 25:27 says: A sandy ascent is under the feet of an old man. For if some old man having weak feet tried to climb a sandy heap, it is certain that before he could strive upward, he would slide downward through the flowing and unstable sand. So also it happens to many who remain for the shortest time in the satisfaction enjoined on them, but immediately return to their sins as a dog to vomit and as a sow to wallowing in mud, as is said in 2 Peter 2:22 3.
V.
Fifthly, he who chooses to be called a son of God must pray to the Lord by pouring forth prayers. Hence it is said in Luke 3:21 that Jesus, having been baptized, prayed. Therefore whoever has undertaken satisfaction for his sins ought to pray and ask the Lord with diligent prayers that he remit his sins to him and guard him lest he commit them henceforth. Hence the Apostle says in Philippians 4:6: Be anxious for nothing, but in every prayer and supplication, with thanksgiving, let your petitions become known before God. As if it were said: Do not be anxious, that is, do not fear that the Lord will not hear your petitions, if you are willing to offer them. These, however, ought to be your petitions, namely that you pray your debts be forgiven you, and that you beseech that he guard you lest you be led again into temptations. You ought also to give thanks that he delayed you so long that, if you wish to repent, you can repent of the sins committed.
VI.
Sexto, qui concupiscit esse filius Dei, oportet quod aperiatur ei caelum per eleemosynarum largitionem. Unde dicit Matth. iii, 16, de Christo: Et ecce aperti sunt ei caeli. Tunc homini petenti aperiuntur caeli, cum insistit operibus misericordiae, pascens videlicet esurientes, potans sitientes, nudos vestiens, peregrinos in hospitium recipiens, infirmos visitans, et captivis redemptionem transmittens, aliaque opera pietatis exercens. Misericordia quippe ostiaria est regni Dei, quae misericordes homines intromittens, usque ante faciem regis aeterni perducit. Unde dicitur Proverb. xviii, 16: Donum hominis dilatat viam ejus, et ante principes spatium ei facit. Donum itaque hominis, id est, eleemosyna dilatat viam animae, ab utroque latere daemones longe ab ea repellens, et facit ei honorabile spatium coram principibus supercaelestis curiae.
VII.
Septimo, qui appetit esse filius Dei, necesse est ut sit sedes columbae per pacis et patientiae possessionem. Unde dicit Matth. iii, 16, de Christo: Et vidit Spiritum Dei descendentem sicut columbam, et venientem super se. Quod Spiritus sanctus in specie columbae descendit super Dominum, et mansit super eum, hoc signat, quod si paenitens desiderat esse sedes columbae, id est Spiritus sancti, necesse est ut pacem habeat et patientiam, ut videlicet per pacem in se manentem nullum inquietet, nullum laedat aut offendat, et ut per patientiam eos modeste sustineat, qui eum inquietaverunt, aut molestiam ipsi vel damnum intulerunt, ut sic filius Dei dicatur, et regni caelorum possessor effici mereatur. Propter hoc dicit Dominus, Matth. v, 9 et 10: Beati pacifici: quoniam filii Dei vocabuntur: et statim immediate subdit: Beati, qui persecutionem patiuntur propter justitiam: quoniam ipsorum est regnum caelorum.
Rogate ergo Dominum, ut sic septem praedicta fideliter exsequamur, ut filii Dei esse mereamur, et per consequens regni ipsius participes efficiamur. Quod nobis praestare, etc.
VI.
Sixthly, he who longs to be a son of God must have heaven opened to him through the giving of alms. Hence Matthew 3:16 says of Christ: And behold the heavens were opened to him. Then the heavens are opened to the asking human being when he insists on works of mercy, namely feeding the hungry, giving drink to the thirsty, clothing the naked, receiving strangers into hospitality, visiting the sick, sending redemption to captives, and exercising other works of piety. For mercy is the doorkeeper of the kingdom of God, which, admitting merciful human beings, leads them all the way before the face of the eternal king. Hence Proverbs 18:16 says: A man's gift widens his way and makes space for him before princes. Therefore a man's gift, that is, alms, widens the way of the soul, repelling demons far from it on both sides, and makes honorable space for it before the princes of the supercelestial court.
VII.
Seventhly, he who seeks to be a son of God must be a seat of the dove through possession of peace and patience. Hence Matthew 3:16 says of Christ: And he saw the Spirit of God descending like a dove and coming upon him. That the Holy Spirit descended over the Lord in the species of a dove and remained upon him signifies this: that if a penitent desires to be the seat of the dove, that is, of the Holy Spirit, he must have peace and patience, namely so that through peace remaining in him he troubles no one, injures no one, or offends no one, and so that through patience he modestly sustains those who have troubled him or brought him annoyance or harm, so that thus he may be called a son of God and merit to be made a possessor of the kingdom of heaven. On account of this the Lord says in Matthew 5:9 and 10: Blessed are the peacemakers, for they will be called sons of God; and immediately at once he adds: Blessed are those who suffer persecution for justice, for theirs is the kingdom of heaven.
Therefore pray to the Lord that we may so faithfully carry out the aforesaid seven things that we may merit to be sons of God and consequently be made sharers of his kingdom. May he grant this to us, etc.
Notes
- We all die, and like waters we flow away into the earth, which do not return. 2 Kings 14:14. (Omnes morimur, et quasi aquae dilabimur in terram, quae non revertuntur. II Reg. xiv, 14.) ↩
- The waters that you saw where the harlot sits are peoples. Apocalypse 17:15. (Aquae, quas vidisti ubi meretrix sedet, populi sunt. Apoc. xvii, 15.) ↩
- For that true proverb happens to them: The dog returned to its vomit, and the washed sow to wallowing in mud. 2 Peter 2:22. (Contingit enim eis illud veri proverbii: Canis reversus ad suum vomitum, et, sus lota, in volutabro luti. II Pet. ii, 22.) ↩
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