Works › Sermons for the Seasons of the Year
Volume 13 · pp. 218–221
Sermon LVI. On the Second Sunday After Trinity
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SERMO LVI.
IN DOMINICA II POST TRINITATEM.
Homo quidam fecit coenam magnam, et vocavit multos. Et misit servum suum hora coenae dicere invitatis ut venirent, quia jam parata sunt omnia. Luc. XIV, 16 et 17.
In praesenti loco sex principaliter sunt hic notanda:
I. Quis sit homo iste, a quo coena magna paratur? II. Quae sit coena magna, quae ab hoc homine praeparatur? III. Quid per horam hujus coena intelligatur? IV. Quis servus hujus patrisfamilias esse dicatur? V. Quis ad coenam hanc magnam recipiatur? VI. Etiam quis sit, qui ab hac coena magna repellatur?
I.
De primo nota, quod homo iste, qui fecit coenam magnam, est Filius Dei. Hic est homo, de quo dixit Caiphas, Joan. XI, 50: Expedit vobis, ut unus moriatur homo pro populo, et non tota genus pereat. Iste est homo, de quo dicit Joan. XIX, 5, quod exivit Jesus portans coronam spineam, et purpureum vestimentum. Et dicit Pilatus Judaeis: Ecce homo, Glossa: "Non clarus imperio, sed plenus opprobrio."
II.
De secundo nota, quod coena magna est gaudium et societas aeternae et supernae patriae, quam electis Dei Filius praeparavit. De hac coena dicitur Apoc. XIX, 9: Beati, qui ad coenam nuptiarum Agni vocati sunt. Et nota quod coena Filii Dei magna dicitur propter sex causas.
1. Primo magna dicitur propter praeparantis divitias ac dignitatem. Ipse enim Deus Dei Filius, qui hanc coenam fecit, est divitiis opulentissimus, et dignitate supremus, utpote Dominus dominantium, Rex regum, Augustus Augustorum, et trinus et simplex aeterni regni monarcha.
2. Secundo magna dicitur propter ministrorum nobilium claritatem. Nobiles enim sunt, et praeclari sancti Angeli, qui in coena Dei ministrabunt.
3. Tertio magna dicitur propter convivarum excellentiam et qualitatem. Omnes enim, qui coenabunt in regno Dei, reges erunt et reginae, sedebuntque vestimentis gloriae decorati.
4. Quarto magna dicitur propter regalium ferculorum innumerabilitatem. Fercula quippe curiae caelestis regalia sunt et innumerabilia, et numquam a mortali homine prius visa. Unde I ad Cor. II, 9: Oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus iis, qui diligunt illum.
SERMON LVI.
ON THE SECOND SUNDAY AFTER TRINITY.
A certain man made a great supper and called many. And he sent his servant at the hour of supper to say to those invited that they should come, because all things are now ready. Luke XIV, 16 and 17.
In the present place six things chiefly are to be noted here:
I. Who is that man by whom the great supper is prepared? II. What is the great supper which is prepared by this man? III. What is understood by the hour of this supper? IV. Who is said to be the servant of this householder? V. Who is received to this great supper? VI. Also who is he who is repelled from this great supper?
I.
Concerning the first, note that this man who made a great supper is the Son of God. This is the man of whom Caiaphas said, John XI, 50: It is expedient for you that one man should die for the people, and that not the whole race perish. This is the man of whom John XIX, 5 says that Jesus went out carrying a crown of thorns and a purple garment. And Pilate says to the Jews: Behold the man. The Gloss: "Not bright with command, but full of reproach."
II.
Concerning the second, note that the great supper is the joy and society of the eternal and heavenly homeland, which the Son of God prepared for the elect. Concerning this supper it is said in Apocalypse XIX, 9: Blessed are those who have been called to the supper of the wedding of the Lamb. And note that the supper of the Son of God is called great for six causes.
1. First, it is called great because of the riches and dignity of the one preparing it. For God himself, the Son of God, who made this supper, is most opulent in riches and supreme in dignity, as Lord of lords, King of kings, Augustus of Augustuses, and the triune and simple monarch of the eternal kingdom.
2. Second, it is called great because of the brightness of noble ministers. For the holy Angels, who will minister in the supper of God, are noble and excellent.
3. Third, it is called great because of the excellence and quality of the guests. For all who will dine in the kingdom of God will be kings and queens, and will sit adorned with garments of glory.
4. Fourth, it is called great because of the innumerability of royal dishes. Indeed the dishes of the heavenly court are royal and innumerable and never before seen by a mortal man. Hence I Corinthians II, 9: Eye has not seen, nor ear heard, nor has it ascended into the heart of man, what things God has prepared for those who love him.
5. Quinto magna dicitur propter solemnis ac securi loci amoenitatem. Securissima namque ac amoenissima est illa gloriosa civitas Dei, in qua cum Deo coenabunt electi.
6. Sexto magna dicitur propter coenandi infastiditam perpetuitatem. Semper enim electi cum Deo coenabunt; nec tamen eis ferculorum interminabilitas fastidium aliquod generabit: fruuntur enim nec fastidiunt, quo frui magis sitiunt.
III.
De tertio nota, quod hora coenae est quodlibet hujus saeculi; hora coenae est quaelibet aetas hominis. Nullum enim tempus umquam fuit, in quo non fuissent aliqui vocati ad coenam Dei. In quacumque etiam aetate sit homo, sive sit in infantia, sive in pueritia, sive in juventute, sive in virili aetate, sive in senio, sive etiam in aetate decrepita, vocatur ad coenam Dei. Bonum est igitur, quia quotidie ad deliciosam coenam Dei vocamur, ut festine veniamus, et non de die in diem, de tempore in tempus venire differamus. Unde Augustinus in libro de Verbo Domini: "Dicunt aliqui, si Deus mihi per Prophetam promisit quod quacumque die conversus fuero, omnium iniquitatum mearum obliviscetur, quare hodie convertor, et non cras? Unde quidem gaudes, quod tibi ab iniquitatibus converso, Deus indulgentiam promisit, sed crastinum diem tibi nemo promisit."
IV.
De quarto nota, quod secundum Glossam servus hujus patrisfamilias est Ordo Praedicatorum. Quilibet enim Praedicator, qui verbum Dei ex cordis sinceritate, et propter animarum salutem pronuntiat, et quilibet etiam Sacerdos, et breviter omnis homo, qui proximum suum ad vitam invitat aeternam, per servum hujus patrisfamilias designatur.
V.
De quinto nota, quod ad coenam hujus patrisfamilias quatuor genera hominum recipiuntur, videlicet pauperes et debiles, caeci et claudi. Unde dicitur in Evangelio (Luc. XIV, 21): Exi cito in plateas, et vicos civitatis: et pauperes, ac debiles, et caecos, et claudos introduc huc. Pauperes sunt, qui illius pauperis crucifixi vestigia imitantes, nihil in hoc mundo contra ipsum volunt vel acquirere vel possidere: pauperes sunt, qui de bonis sive carnalibus sive spiritualibus, si quae habuerint, non tumescunt, qui de justo patrimonio, vel de justo labore suo Deo et pauperibus eleemosynas suas fideliter largiuntur. De istis pauperibus dicit Dominus, Matth. V, 3: Beati pauperes spiritu, etc.
5. Fifth, it is called great because of the pleasantness of a solemn and secure place. For most secure and most pleasant is that glorious city of God in which the elect will dine with God.
6. Sixth, it is called great because of the unwearied perpetuity of dining. For the elect will always dine with God; nevertheless the endlessness of dishes will not generate any weariness in them, for they enjoy and do not weary, because they thirst more to enjoy.
III.
Concerning the third, note that the hour of supper is anything of this age; the hour of supper is any age of a man. For there was never any time in which some were not called to the supper of God. In whatever age a man may be, whether in infancy or in boyhood or in youth or in manly age or in old age or even in decrepit age, he is called to the supper of God. Therefore it is good, because daily we are called to the delicious supper of God, that we come quickly and do not delay coming from day to day, from time to time. Hence Augustine in the book On the Word of the Lord: "Some say, if God promised me through the Prophet that on whatever day I shall have been converted, he will forget all my iniquities, why am I converted today and not tomorrow? Hence indeed you rejoice that, when you have turned from iniquities, God promised indulgence to you; but no one promised tomorrow's day to you."
IV.
Concerning the fourth, note that according to the Gloss the servant of this householder is the Order of Preachers. For any Preacher who pronounces the word of God from sincerity of heart and for the salvation of souls, and also any Priest, and briefly every man who invites his neighbor to eternal life, is designated by the servant of this householder.
V.
Concerning the fifth, note that four kinds of men are received to the supper of this householder, namely poor and weak, blind and lame. Hence it is said in the Gospel (Luke XIV, 21): Go out quickly into the streets and lanes of the city, and bring in here the poor and weak and blind and lame. The poor are those who, imitating the footsteps of that crucified poor man, wish either to acquire or possess nothing in this world against him; the poor are those who, concerning goods, whether carnal or spiritual, if they have any, are not swollen up, who from a just patrimony or from their just labor faithfully bestow their alms on God and the poor. Concerning these poor the Lord says, Matthew V, 3: Blessed are the poor in spirit, etc.
Debiles sunt, qui ad ea quae mundi sunt, debiles se exhibent et infirmos, et qui secundum Apostolum II ad Corinth. IV, 10, Semper mortificationem Jesu in corpore suo circumferunt, ut et vita Jesu in eorum operibus manifestetur: et qui ibidem (IV, 16) cum Apostolo dicunt: Licet is, qui foris est, noster homo corrumpatur: tamen is, qui intus est, renovatur de die in diem. Caeci sunt, qui cultro timoris Dei oculos desideriorum et concupiscentiarum malarum sibimetipsis eruunt, ne videlicet respiciant in vanitates et insanias falsas 1, et ne mulierem vel quamcumque aliam rem, contra Dei praeceptum videant et concupiscant. Unde dicit Dominus, Matth. V, 29: Si oculus tuus dexter scandalizat te, erue eum, et projice abs te.
Claudi sunt, qui uno pede terram tangunt, et alium a terra suspendunt. Illi igitur spiritualiter claudi sunt, qui licet propter curam et necessitatem corporis uno pede affectus terram tangunt: alterum tamen pedem affectus propter salutem animae ad caelum semper levant. Et certe talibus est necessarius baculus sanctae crucis, ut innitantur: et taliter claudi fiunt, qui imitatione illius Beati Jacob cum Deo, qui est Angelus magni consilii, duobus brachiis orationum ac lacrymarum luctati fuerint, et quorum femur Dominus tangens, nervum carnalis delectationis in ipsis arefecerit 2.
The weak are those who show themselves weak and infirm toward the things that are of the world, and who according to the Apostle in II Corinthians IV, 10 always carry about the mortification of Jesus in their body, so that the life of Jesus may also be manifested in their works, and who in the same place (IV, 16) say with the Apostle: Although that which is outside, our man, is corrupted, nevertheless that which is within is renewed day by day. The blind are those who with the knife of the fear of God pluck out for themselves the eyes of evil desires and concupiscences, namely so that they may not look upon vanities and false insanities 1, and so that against the precept of God they may not see and desire a woman or any other thing. Hence the Lord says, Matthew V, 29: If your right eye scandalizes you, pluck it out and cast it from you.
The lame are those who touch the earth with one foot and suspend the other from the earth. Therefore those are spiritually lame who, although because of care and necessity of the body they touch the earth with one foot of affection, nevertheless always lift the other foot of affection to heaven because of the salvation of the soul. And certainly the staff of the holy cross is necessary for such persons, so that they may lean on it; and thus they are made lame who, in imitation of that blessed Jacob, will have wrestled with God, who is the Angel of great counsel, with the two arms of prayers and tears, and whose thigh the Lord, touching it, will have dried up in them the nerve of carnal delight 2.
VI.
De sexto nota, quod tria genera hominum excluduntur a coena Christi, videlicet qui villam comparaverunt, qui quinque juga boum emerunt, qui uxorem duxerunt. Primi sunt superbi, secundi avari, tertii luxuriosi. De his dicitur in Luc. XIV, 18, et seq. Quod cum servus missus esset hora coenae dicere invitatis, ut venirent: coeperunt simul omnes excusare. Primus dixit: Villam emi, et necesse habeo exire, et videre illam: rogo te, habe me excusatum. Glossa Augustini: "In empta villa dominatio notatur et superbia, habere enim villam, homines possidere, homines sibi subdere, vitium malum, vitium primum. Primus enim homo dominari voluit, qui Dominum habere noluit."
Alter dixit: Juga boum emi quinque et eo probare illa: rogo te, habe me excusatum. Quinque juga boum sunt quinque quae annexa sunt avaris, qui per boves intelliguntur. Avarus enim sicut bos terram per curas rimatur et versat. Primum jugum est labor in inquirendo: secundum, est difficultas in inveniendo: tertium, est cura in servando: quartum, anxia delectatio in possidendo: quintum, dolor in perdendo: et quodlibet istorum duplici pressura gravat corpus et animam. De his quinque jugis dicit S. Prosper in libro de Contemplativa vita, eis qui militant Deo: "Fugiendae sunt ex toto corde divitiae, quas qui habere voluerint, sine cura non servant, sine anxia delectatione non possident, sine dolore non perdunt."
Tertius duxit: Uxorem duxi, et ideo non possum venire. Glossa, "quia multi non propter foecunditatem, sed propter desideria carnis uxores ducunt: ideo per rem istam carnis voluptas designatur, propter quam ad coenam Dei recusat venire fastidiosus."
Rogate ergo Dominum, ut sic superbiam, avaritiam, luxuriam fugiamus, ut ad coenam suam cum electis omnibus veniamus.
VI.
Concerning the sixth, note that three kinds of men are excluded from the supper of Christ, namely those who bought a farm, those who bought five yoke of oxen, those who married a wife. The first are the proud, the second the avaricious, the third the lustful. Concerning these it is said in Luke XIV, 18 and following, that when the servant had been sent at the hour of supper to say to those invited that they should come, all began together to excuse themselves. The first said: I have bought a farm, and I must go out and see it; I ask you, have me excused. The Gloss of Augustine: "In the bought farm domination and pride are noted; for to have a farm, to possess men, to subject men to oneself, is an evil vice, the first vice. For the first man wished to dominate, who was unwilling to have the Lord."
Another said: I bought five yoke of oxen and I go to test them; I ask you, have me excused. The five yoke of oxen are the five things that are attached to the avaricious, who are understood by oxen. For the avaricious man, like an ox, digs and turns the earth through cares. The first yoke is labor in seeking; the second is difficulty in finding; the third is care in preserving; the fourth, anxious delight in possessing; the fifth, pain in losing; and any one of these burdens body and soul with double pressure. Concerning these five yoke Saint Prosper says in the book On the Contemplative Life, to those who serve God as soldiers: "Riches are to be fled from with the whole heart, which those who wish to have them do not keep without care, do not possess without anxious delight, and do not lose without pain."
The third married: I have married a wife, and therefore I cannot come. The Gloss: "because many marry wives not because of fruitfulness but because of desires of the flesh; therefore through this thing the pleasure of the flesh is designated, because of which the disdainful man refuses to come to the supper of God."
Therefore pray to the Lord that we may so flee pride, avarice, and luxury that we may come with all the elect to his supper.
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