Works › Sermons for the Seasons of the Year
Volume 13 · pp. 212–214
Sermon LIV. On Wednesday After Pentecost
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SERMO LIV.
IN FERIA QUARTA POST PENTECOSTEN.
Nemo ascendit in caelum, nisi qui descendit de caelo, Filius hominis, qui est in caelo. Joan. III, 13.
Supple, et nisi ille quem trahit Pater, et Filius, et Spiritus sanctus.
Nota ergo, quod Filius hominis ascendit in caelum in Patris dextera regnaturus, qui de caelo descenderat hominem perditum redempturus; qui tamen semper erat in caelo per divinitatem, licet in terris ad tempus ambulaverit per humanitatem.
Nota etiam, quod et illi ascendent in caelum, quos traxerit Pater, et Filius, et Spiritus sanctus.
Quod Pater trahat, testatur Filius, Joan. VI, 44: Nemo potest venire ad me nisi Pater, qui misit me, traxerit eum. Quod Filius trahat, ipse de se loquitur, Joan. XII, 32: Ego si exaltatus fuero a terra, omnia traham ad me ipsum. Quod autem trahat Spiritus sanctus, orat prudens anima, Cantic. I, 3: Trahe me, inquit: post te curremus in odorem unguentorum tuorum. Spiritus sanctus, ut dicit Eccli. XXXVIII, 7: Unguentarius est qui faciet pigmenta suavitatis, et unctiones conficiet sanitatis. Unde et dona sua dicuntur charismata, id est, chara chrismata.
Trahit itaque 1. Pater funiculo potentiae. 2. Filius funiculo sapientiae. 3. Spiritus sanctus funiculo charitatis sive benevolentiae. Pater enim largitur potentiam, Filius sapientiam, Spiritus sanctus charitatem sive benevolentiam. Isti sunt tres funiculi, de quibus dicitur Osee, XI, 4: In funiculis Adam traham eos, in vinculis charitatis. Contulerat enim Dominus robur potentiae, et lumen sapientiae, et donum charitatis sive benevolentiae, quibus quasi quibusdam funiculis eum sibi adstringeret, et alligaret. Sed miser homo avertit se ab eis ingratus collatori, unde et a summo bono decidit in barathrum multiplicis mali. De tribus praedictis dicit Eccli. XVII, 1 et seq.: Deus creavit de terra hominem..., et secundum se vestivit illum virtute... Et dedit illi potestatem eorum, quae sunt super terram. Ecce primum, videlicet potentia. Sequitur: Creavit illis scientiam spiritus, sensu implevit cor illorum. Ecce secundum, scilicet sapientia. Sequitur: Addidit illis disciplinam, et legem vitae haereditavit illos. Ecce tertium, scilicet charitas. Ipsa enim est lex vitae. Et nota, quod paterfamilias servum conducturus, ista principaliter in eo desiderat invenire, videlicet quod possit, quod sciat, et quod velit opus suum operari. Sic et ipsa tria Deo servituris sunt necessaria, videlicet quod possint, et quod sciant, et per charitatem velint operari bonum.
I. Trahit igitur primo Pater largiendo potentiam. Unde dicitur in Psalm. LXVII, 36: Deus Israel ipse dabit virtutem et fortitudinem plebi suae, benedictus Deus. Et certe bene indigemus fortitudine et potentia, quia retrahunt nos tria, videlicet caro, mundus, et daemonia.
SERMON LIV.
ON WEDNESDAY AFTER PENTECOST.
No one has ascended into heaven except he who descended from heaven, the Son of Man, who is in heaven. John III, 13.
Supply: and except that one whom the Father and the Son and the Holy Spirit draws.
Therefore note that the Son of Man ascended into heaven to reign at the right hand of the Father, who had descended from heaven to redeem lost man; who nevertheless was always in heaven through divinity, although on earth he walked for a time through humanity.
Note also that those too will ascend into heaven whom the Father and the Son and the Holy Spirit shall have drawn.
That the Father draws, the Son testifies, John VI, 44: No one can come to me unless the Father who sent me has drawn him. That the Son draws, he himself speaks concerning himself, John XII, 32: I, if I shall have been lifted up from the earth, will draw all things to myself. But that the Holy Spirit draws, the prudent soul prays, Canticles I, 3: Draw me, she says; after you we will run in the odor of your ointments. The Holy Spirit, as Ecclesiasticus XXXVIII, 7 says: Is the perfumer who will make pigments of sweetness and will prepare unctions of health. Hence also his gifts are called charismata, that is, dear chrismata.
And so 1. the Father draws with the little cord of power. 2. The Son with the little cord of wisdom. 3. The Holy Spirit with the little cord of charity or benevolence. For the Father bestows power, the Son wisdom, the Holy Spirit charity or benevolence. These are the three little cords of which it is said in Hosea XI, 4: With cords of Adam I will draw them, with bonds of charity. For the Lord had conferred strength of power, and light of wisdom, and the gift of charity or benevolence, by which, as if by certain little cords, he would bind and fasten him to himself. But miserable man turned himself away from them, ungrateful to the giver, whence he also fell from the highest good into the abyss of manifold evil. Concerning the three aforesaid things Ecclesiasticus XVII, 1 and following says: God created man from the earth..., and according to himself he clothed him with virtue... And he gave him power over the things that are upon the earth. Behold the first, namely power. It follows: He created for them knowledge of spirit; he filled their heart with sense. Behold the second, namely wisdom. It follows: He added discipline to them, and made them inherit the law of life. Behold the third, namely charity. For it itself is the law of life. And note that a householder about to hire a servant chiefly desires to find these things in him, namely that he can, that he knows, and that he wishes to perform his work. So also those very three things are necessary for those about to serve God, namely that they can, and that they know, and that through charity they wish to work good.
I. Therefore first the Father draws by bestowing power. Hence it is said in Psalm LXVII, 36: The God of Israel himself will give virtue and strength to his people; blessed be God. And certainly we greatly need strength and power, because three things draw us back, namely flesh, the world, and demons.
1. Caro enim multipliciter spiritui reluctatur, eumque ab omni bono proposito retrahit, sicut quaedam gravis massa. Retrahit enim hominem ne recordetur, et gratias agat Domino de singulis beneficiis quae nobis exhibuit in septem horis, videlicet in Matutinis, in Prima, in Tertia, in Sexta, in Nona, in Vesperis, et in Completorio. In Matutinis enim Dominus coram pontificali judicio consputus fuit, et alapatus, et colaphis caesus: tunc etiam Petrus amare flevit, et Dominus ignovit ei reatum suum. Tunc etiam Dominus a sepulcro resurrexit. In Prima hora Dominus judicio saeculari vinctus, traditus fuit, et graviter coram Pilato judice accusatus. Tertia hora Dominus flagellatus fuit, et spinis coronatus, et Barraba latrone dimisso, Dominus ad crucem fuit magnis clamoribus postulatus. Circa Tertiam autem horam transmissus fuit Apostolis Spiritus sanctus. Sexta hora Dominus exutus vestibus suis suspensus fuit in ara crucis. In eadem etiam hora Dominus in die Ascensionis cum Discipulis suis discubuit, et etiam tenebrae factae sunt super universam terram in die Dominicae passionis. Nona hora Dominus aceto et felle potatus fuit. In eadem etiam hora Dominus exspiravit, et latus ejus fuit lancea perforatum. Vespertina hora Dominus de cruce depositus fuit. In eadem etiam hora Dominus in die praecedente coenavit cum Discipulis suis, eisque sui corporis et sanguinis tradidit Sacramentum. In Completorio autem Dominus sepultus fuit. In eadem etiam hora Dominus praecedente die pro discipulis orans et factus in agonia sudorem sanguineum emisit ex omnibus membris suis. Retrahit igitur caro hominem, ne etiam septem horis canonicis divinis instet obsequiis. Invitat autem eum ad fornicationem, immunditiam, impudicitiam, luxuriam, ebrietates, comessationes, et his similia, sicut dicit Apostolus ad Galat. V, 19.
2. Mundus etiam retrahit hominem a divino servitio. Unde Bernardus: "Noli, inquit mundus, praecipitanter agere, diu considera, diligentius intuere, magnum est quod proponis, et opus habes deliberatione, experire quod possis: amicos consule, ne post factum poenitere contingat. Haec est maledicta sapientia mundi, quae multos supplantat."
3. Daemonia enim versutis et fraudulentis persuasionibus multos a Dei obsequio retraxerunt, sicut nullus sanae mentis ignorat.
II. Trahit nos Filius, largiendo poenitentiam. Unde Jacob. I, 5: Si quis vestrum indiget sapientia, postulet a Deo, qui dat omnibus affluenter, et non improperat: et dabitur ei. Et certe multum necesse est nobis ut veram sapientiam postulemus: ea namque tripliciter indigemus, videlicet ad praeteriti temporis recuperationem, ad praesentis ordinationem, et futuri praemeditationem.
1. For the flesh struggles against the spirit in many ways, and draws it back from every good purpose like a certain heavy mass. For it draws man back from remembering and giving thanks to the Lord for each of the benefits which he bestowed on us in the seven hours, namely in Matins, in Prime, in Terce, in Sext, in None, in Vespers, and in Compline. For in Matins the Lord was spat upon before the pontifical judgment, and slapped, and beaten with fists; then also Peter wept bitterly, and the Lord forgave him his guilt. Then also the Lord rose from the sepulcher. In the hour of Prime the Lord, bound, was handed over to secular judgment and was gravely accused before Pilate as judge. At the third hour the Lord was scourged and crowned with thorns, and when Barabbas the robber had been released, the Lord was demanded for the cross with great cries. But around the third hour the Holy Spirit was sent to the Apostles. At the sixth hour the Lord, stripped of his garments, was hung upon the altar of the cross. In that same hour also the Lord on the day of the Ascension reclined with his Disciples, and also darkness was made over the whole earth on the day of the Lord's Passion. At the ninth hour the Lord was given vinegar and gall to drink. In that same hour also the Lord breathed forth his spirit, and his side was pierced with a lance. At the evening hour the Lord was taken down from the cross. In that same hour also the Lord on the preceding day supped with his Disciples and handed over to them the Sacrament of his body and blood. But in Compline the Lord was buried. In that same hour also the Lord on the preceding day, praying for the disciples and being made in agony, sent out bloody sweat from all his members. Therefore the flesh draws man back from attending divine services even at the seven canonical hours. But it invites him to fornication, uncleanness, shamelessness, luxury, drunkennesses, banquetings, and things similar to these, as the Apostle says to the Galatians V, 19.
2. The world also draws man back from divine service. Hence Bernard: "Do not, says the world, act precipitously; consider for a long time; look more carefully; what you propose is great, and you have need of deliberation; test what you can do; consult friends, lest after the deed repentance happen. This is the accursed wisdom of the world, which trips up many."
3. For demons through crafty and fraudulent persuasions have drawn many back from God's service, as no one of sound mind is ignorant.
II. The Son draws us by bestowing penance. Hence James I, 5: If any of you lacks wisdom, let him ask from God, who gives to all abundantly and does not upbraid, and it will be given to him. And certainly it is very necessary for us to ask for true wisdom; for we need it in three ways, namely for the recovery of past time, for the ordering of the present, and for the premeditation of the future.
Et 1. nota, quod praeteritum tempus per veram sapientiam, et per veram contritionem quodammodo recuperatur. Qui enim vere dolet, quod dies praeteritos inutiliter expendit, quodammodo recuperat illos. Licet enim non recuperet eos quantum ad hoc, ut pro singulis diebus, inutiliter transactis praemium sibi detur, recuperat tamen eos quantum ad hoc, quod pro ipsis perpetua supplicia non patietur.
2. Nota etiam, quod per sapientiam praesens tempus utiliter ordinatur. Qui enim vere sapiens est, ad hoc nititur, ut omnia momenta praesentis temporis in Dei servitio expendat. Sicut enim capillus de capite, sic etiam momentum de tempore non peribit. Et vere necessarium est, quod praesens tempus in bonis operibus expendatur. Dicit enim Seneca: "Nemo nostrum idem mane est, quod fuit pridie; corpora nostra rapiuntur fluminum more: quidquid vides, currit cum tempore."
3. Nota praeterea, quod per sapientiam futurum tempus praecogitatur, ut videlicet homo praeparet se ad orationem reddendam de omnibus, quae in vita sua commisit cogitatione, locutione, et opere. Unde Eccle. XII, 1: Memento Creatoris tui in diebus juventutis tuae, antequam veniat tempus afflictionis, et appropinquent anni, de quibus dicas: Non mihi placent. Item Seneca: "Ego certe sicut ille laturus sententiam de omnibus annis meis dies venerit, ita me observo et alloquor."
III. Trahit non Spiritus sanctus conferendo charitatem sive benevolentiam. Unde ad Roman. VIII, 16, super illum locum: Ipse Spiritus testimonium reddit spiritui nostro quod sumus filii Dei, dicit Glossa: "Charitas unde est, nisi a Spiritu sancto?" Igitur Spiritus sanctus est charitas increata, qua se diligunt Pater et Filius: et haec charitas confert nobis charitatem creatam quae monet nos ad tria. Primum est, ut per mutui collationem indigentibus subveniamus. Secundum est, ut res nostras pauperibus tribuamus. Tertium est, ut ex corde omnes injurias remittamus. De primo dicit Dominus, Luc. VI, 35, 37 et 38: Mutuum date, nihil inde sperantes. De secundo, ibidem: Date, et dabitur vobis. De tertio, ibidem: Dimittite, et dimittemini.
Rogemus igitur, charissimi, sanctam ac individuam Trinitatem, ut ipsius adjutorio trahi mereamur ad perpetuam felicitatem. Amen.
And 1. note that past time is in some way recovered through true wisdom and through true contrition. For he who truly grieves that he has spent past days uselessly in some way recovers them. For although he does not recover them as to this, that a reward be given to him for individual days uselessly passed, nevertheless he recovers them as to this, that for them he will not suffer perpetual punishments.
2. Note also that through wisdom the present time is ordered usefully. For he who is truly wise strives for this, that he spend all moments of the present time in the service of God. For just as a hair from the head, so also a moment from time will not perish. And it is truly necessary that present time be spent in good works. For Seneca says: "None of us is the same in the morning as he was the day before; our bodies are hurried along in the manner of rivers: whatever you see runs with time."
3. Note besides that through wisdom future time is thought of beforehand, so that namely a man may prepare himself for rendering an account concerning all things which in his life he committed by thought, speech, and work. Hence Ecclesiastes XII, 1: Remember your Creator in the days of your youth, before the time of affliction comes and the years draw near of which you may say: They do not please me. Likewise Seneca: "Certainly, just as if that day about to bear sentence concerning all my years had come, so I observe and address myself."
III. The Holy Spirit does not draw by conferring charity or benevolence. Hence on Romans VIII, 16, on that place: The Spirit himself gives testimony to our spirit that we are sons of God, the Gloss says: "Whence is charity, unless from the Holy Spirit?" Therefore the Holy Spirit is uncreated charity, by which Father and Son love each other, and this charity confers upon us created charity which admonishes us toward three things. The first is that through mutual lending we should aid the needy. The second is that we should distribute our goods to the poor. The third is that from the heart we should forgive all injuries. Concerning the first the Lord says, Luke VI, 35, 37 and 38: Lend, hoping for nothing from it. Concerning the second, in the same place: Give, and it will be given to you. Concerning the third, in the same place: Forgive, and you will be forgiven.
Therefore let us pray, dearest ones, to the holy and undivided Trinity, that by its help we may deserve to be drawn to perpetual happiness. Amen.
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