Works › Sermons for the Seasons of the Year
Volume 13 · pp. 233–236
Sermon LX. On the Sixth Sunday After Trinity
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SERMO LX.
IN DOMINICA VI POST TRINITATEM.
Si offers munus tuum ad altare, et ibi recordatus fueris, quia frater tuus habet aliquid adversum te: relinque ibi munus tuum ante altare, et vade prius reconciliari fratri tuo: et tunc veniens offeres munus tuum. Matth. V, 24.
Tria sunt hic notanda:
I. Quid per altare super quod munus offerri debet, exprimatur? II. Quale munus offerre quilibet moneatur? III. Quae reconciliatio fratri fieri praecipiatur?
I.
De primo nota, quod altare super quod munera offerre debemus, Dei Filius intelligitur. De hoc altari dicit Joannes in Apocal. cap. VI, 11, quod vidit animas sub altari, quibus datae sunt singulae stolae albae: et dictum est illis ut requiescerent. Ibi dicit Glossa: "Christus est altare, quem fideles offerunt, et super quem offerunt, et quem habent suae protectionis munimentum." Animae igitur electorum stola claritatis aeternae vestitae, sub hoc altari dulciter requiescunt. Det nobis Deus, ut et nos ibi requiescere mereamur!
Item, de hoc altari dicit Joan. in Apoc. VIII, 3: Angelus venit, et stetit ante altare habens thuribulum aureum: et data sunt illi incensa multa, ut daret de orationibus Sanctorum omnium super altare aureum, quod est ante thronum Dei. Glossa: "Christus est, qui se obtulit, et super quem Ecclesia offert Deo preces." Et nota, quod Angelus huic altari adstans est gratia Dei, quae thuribulum aureum, id est, charitatem habet in manu sua, et omnia aromata orationum ac bonorum operum, quae fideles imposuerunt charitatis thuribulo, offert ea gratia Dei super altare aureum, id est, super Christum, ut per hoc et peccatis eorum propitietur.
II.
De secundo nota, quod debemus offerre Domino munus a corde, ab ore, et opere. Cor enim, os, et manus sunt tres camerae thesaurorum. Persuadet autem nobis Spiritus sanctus, ut munera offeramus, ita dicens Proverb. XXI, 14: Munus absconditum exstinguit iras: et donum in sinu, scilicet Christi, indignationem maximam. Item Proverb. XXII, 9: Victoriam et honorem acquiret qui dat munera.
SERMON LX.
ON THE SIXTH SUNDAY AFTER TRINITY.
If you offer your gift at the altar, and there you have remembered that your brother has something against you, leave your gift there before the altar, and go first to be reconciled to your brother; and then, coming, you will offer your gift. Matthew V, 24.
Three things are to be noted here:
I. What is expressed by the altar upon which the gift ought to be offered? II. What kind of gift is each person admonished to offer? III. What reconciliation is commanded to be made to a brother?
I.
Concerning the first, note that the altar upon which we ought to offer gifts is understood as the Son of God. Concerning this altar John says in Apocalypse, chapter VI, 11, that he saw souls under the altar, to whom single white robes were given, and it was said to them that they should rest. There the Gloss says: "Christ is the altar whom the faithful offer, and upon whom they offer, and whom they have as a defense of their protection." Therefore the souls of the elect, clothed with the robe of eternal brightness, sweetly rest under this altar. May God grant us that we too may deserve to rest there!
Likewise, concerning this altar John says in Apocalypse VIII, 3: An Angel came and stood before the altar having a golden censer; and many incenses were given to him, that he might give from the prayers of all the Saints upon the golden altar which is before the throne of God. The Gloss: "It is Christ, who offered himself, and upon whom the Church offers prayers to God." And note that the Angel standing by this altar is the grace of God, which has in its hand the golden censer, that is, charity, and all the aromas of prayers and good works, which the faithful have placed on the censer of charity, this grace of God offers upon the golden altar, that is, upon Christ, so that through this he may also be propitious to their sins.
II.
Concerning the second, note that we ought to offer the Lord a gift from heart, from mouth, and from work. For heart, mouth, and hands are three chambers of treasures. But the Holy Spirit persuades us to offer gifts, saying thus, Proverbs XXI, 14: A hidden gift extinguishes angers; and a gift in the bosom, namely of Christ, extinguishes the greatest indignation. Likewise Proverbs XXII, 9: He who gives gifts will acquire victory and honor.
Et nota, quod qui offert munera sua in sinum Christi, tria propter hoc consequitur: videlicet divinam propitiationem, daemonum subjugationem, et caelestem exaltationem, sicut per praedictas auctoritates probari potest.
I. Debemus igitur a corde triplex munus offerre, videlicet bonae voluntatis intentionem, sanctae meditationis devotionem, et piae compassionis affectionem.
1. Bonae voluntatis intentio commendata fuit in Christi nativitate, quando cecinerunt Angeli (Luc. II, 14): Gloria in altissimis Deo, et in terra pax hominibus, etc. De bona etiam voluntate sic ait Gregorius: "Ante Dei oculos numquam vacua est manus a munere, si arca cordis repleta fuerit bona voluntate. Nihil quippe offertur Deo ditius bona voluntate."
2. De devotione meditationis dicitur in Psal. XVIII, 15: Meditatio cordis mei in conspectu meo semper. Domine adjutor meus, et redemptor meus. Debemus itaque, fratres charissimi, semper faciem meditationem nostrarum versus illam regionem convertere, unde nobis Dei beneficia provenerunt; et hoc faciendum est die ac nocte. Unde dicitur in Psal. LXI, 7: Memor fui tui super stratum meum, in matutinis meditabor in te, etc. Et certe in hujuscemodi meditatione mirabiliter exardescet ignis charitatis.
3. De compassionis affectione dicitur in Job, XXX, 25: Flebam quondam super eo qui afflictus erat, et compatiebatur anima mea pauperi. Item I ad Corinth. XII, 25 et 26: Pro se invicem sollicita sunt membra. Et si quid patitur unum membrum, compatiuntur omnia membra. Sed, heu! quidam sunt ita belluini ac lupini, quod non compatiuntur super miseriis pauperum, pupillorum, ac viduarum.
II. Debemus etiam ab ore triplex munus Domino offerre.
1. Primum est sinceritas orationis. Dicitur in Psal. XVI, 1: Auribus percipe Domine orationem meam, non in labiis dolosis. Nota, quod haec oratio praecipitur a Domino, quae profertur labiis non dolosis; quae vero profertur labiis dolosis, minime auditur. Labia vero dolosa sunt, quae sibi petunt bonum, et proximo optant malum. Item in Psalm. LXXXVII, 3: Intret in conspectu tuo oratio mea. Sed qui vult ut oratio sua intret in conspectu Dei, oportet ut de corde suo ejiciat sordes superbiae, invidiae, avaritiae, atque luxuriae. Unde dicitur in Psal. LXV, 18: Iniquitatem si adspexi in corde meo, non exaudiet Dominus.
And note that he who offers his gifts into the bosom of Christ obtains three things because of this: namely divine propitiation, subjugation of demons, and heavenly exaltation, as can be proved through the aforesaid authorities.
I. Therefore from the heart we ought to offer a threefold gift, namely the intention of good will, devotion of holy meditation, and affection of dutiful compassion.
1. The intention of good will was commended in the birth of Christ, when the Angels sang (Luke II, 14): Glory to God in the highest, and on earth peace to men, etc. Concerning good will Gregory also says thus: "Before the eyes of God the hand is never empty of a gift if the ark of the heart has been filled with good will. For nothing richer is offered to God than good will."
2. Concerning devotion of meditation it is said in Psalm XVIII, 15: The meditation of my heart is always in my sight. Lord, my helper and my redeemer. And so, dearest brothers, we ought always to turn the face of our meditations toward that region from which God's benefits have come to us; and this must be done day and night. Hence it is said in Psalm LXI, 7: I was mindful of you upon my bed; in the mornings I will meditate on you, etc. And certainly in meditation of this kind the fire of charity will burn wondrously.
3. Concerning affection of compassion it is said in Job XXX, 25: I once wept over him who was afflicted, and my soul had compassion on the poor man. Likewise I Corinthians XII, 25 and 26: The members are solicitous for one another. And if one member suffers anything, all the members suffer together. But alas, certain persons are so bestial and wolfish that they do not have compassion over the miseries of the poor, orphans, and widows.
II. We ought also from the mouth to offer the Lord a threefold gift.
1. The first is sincerity of prayer. It is said in Psalm XVI, 1: Receive with your ears, Lord, my prayer, not on deceitful lips. Note that this prayer is accepted by the Lord, which is brought forth by non-deceitful lips; but that which is brought forth by deceitful lips is heard least of all. But deceitful lips are those which seek good for themselves and wish evil for the neighbor. Likewise in Psalm LXXXVII, 3: Let my prayer enter into your sight. But he who wishes that his prayer enter into the sight of God must cast from his heart the filths of pride, envy, avarice, and luxury. Hence it is said in Psalm LXV, 18: If I have looked upon iniquity in my heart, the Lord will not hear.
2. Secundum, de assiduitate gratiarum actionis, Eccles. I, 15: Laudabo nomen tuum assidue, et collaudabo illud in confessione. Assidue accipimus beneficia Christi, unde et dignum est, ut assidue gratias agamus. Hinc est, quod quotidie Presbyter dicit in Missa: "Gratias agamus Domino Deo nostro."
3. Tertium, de dulcedine consolationis, Proverb. XXXI, 6: Date siceram maerentibus, et vinum his, qui amaro sunt animo. Vel Apostolus I ad Thess. V, 14: Consolamini pusillanimes.
III. Debemus etiam a manu sive opere triplex munus offerre. Primum est corporis maceratio. Secundum, decimarum oblatio. Tertium, eleemosynarum erogatio.
1. De maceratione carnis dicitur Apocal. XIV, 1 et 2, quod Agnus stabat supra montem Sion, et cum eo centum quadraginta quatuor millia..., quorum vox erat sicut citharaedorum citharizantium in citharis suis. Per citharaedos istos intelliguntur boni Christiani, qui carnem suam per jejunia et alios sanctos labores attenuant, quorum vox in conspectu Agni dulciter resonabit.
2. De oblatione decimarum dicitur Malach. III, 10 et seq.: Inferte omnem decimam in horreum, et sit cibus in domo mea, et probate me super hoc, dicit Dominus: si non aperuero vobis cataractas caeli, et effudero vobis benedictionem usque ad abundantiam. Et increpabo pro vobis devorantem, et non corrumpet fructum terrae vestrae: nec erit sterilis vinea in agro, dicit Dominus exercituum. Et beatos vos dicent omnes gentes. Ex praemissis verbis colligitur, quod Dominus eis qui decimas suas fideliter dederint, tria promittit. Primum est, quod dabit frugum et vini abundantiam. Secundum est, quod removebit ab eis pestilentiam. Tertium est, quod dabit eis in futuro caelestis beatitudinis substantiam.
2. The second, concerning assiduity of thanksgiving, Ecclesiasticus I, 15: I will praise your name continually and will praise it together in confession. We continually receive the benefits of Christ; hence it is worthy that we continually give thanks. Hence it is that the Priest daily says in the Mass: "Let us give thanks to the Lord our God."
3. The third, concerning sweetness of consolation, Proverbs XXXI, 6: Give strong drink to the mourners, and wine to those who are bitter in soul. Or the Apostle in I Thessalonians V, 14: Console the fainthearted.
III. We ought also from the hand or work to offer a threefold gift. The first is maceration of the body. The second, offering of tithes. The third, distribution of alms.
1. Concerning maceration of the flesh it is said in Apocalypse XIV, 1 and 2, that the Lamb was standing upon Mount Sion, and with him one hundred forty-four thousand..., whose voice was like players on the cithara playing on their citharas. By those cithara-players are understood good Christians, who thin their flesh through fasts and other holy labors, whose voice will sound sweetly in the sight of the Lamb.
2. Concerning the offering of tithes it is said in Malachi III, 10 and following: Bring every tithe into the barn, and let there be food in my house, and prove me in this, says the Lord, whether I shall not open for you the floodgates of heaven and pour out blessing for you unto abundance. And I will rebuke the devourer for you, and he will not corrupt the fruit of your earth; nor will the vine in the field be sterile, says the Lord of hosts. And all nations will call you blessed. From the words set before us it is gathered that the Lord promises three things to those who faithfully will have given their tithes. The first is that he will give abundance of crops and wine. The second is that he will remove pestilence from them. The third is that in the future he will give them the substance of heavenly blessedness.
3. De erogatione eleemosynarum dicit Raphael Tobiae, XII, 9: Eleemosyna a morte liberat, et ipsa est, quae purgat peccata, et facit invenire misericordiam et vitam aeternam. Ecce tria bona, quae proveniunt ex eleemosyna, videlicet quod per eam aeterna mors effugitur, omne peccatum diluitur, et vita aeterna invenitur.
III.
De tertio nota, quod cuilibet praecipitur, ut fratri suo vel proximo reconcilietur, quem se reminiscitur offendisse. Et haec reconciliatio tam grata est Domino, ut ei nullius muneris oblatio praeferatur: unde jubet ut ad reconciliationem faciendam homo revertatur, antequam etiam munus illud quod jam ad altare tulit, altari superponat.
Et nota, quod Dominus in hodierno Evangelio ponit triplex genus peccati, quo contra proximum peccatur: quod tamen frequenter ab hominibus committitur, et pro nihilo reputatur. Primum est ira et indignatio. Unde ait: Ego autem dico vobis: quia omnis, qui irascitur fratri suo, reus erit judicio 1. Secundum est iracundia proclamata. Sequitur: Qui autem dixerit fratri suo, raca: reus erit concilio. Tertium est derisiva vituperatio. Sequitur: Qui autem dixerit, fatue: reus erit gehennae ignis. Si igitur ille, qui proximo suo sine causa irascitur, et qui raca proclamat, et qui eum fatuum appellat, judicium divinae districtionis, et concilium diabolicae congregationis, et gehennam perpetuae damnationis incurrit: quid de illis qui detractionibus, furtis, calumniis, rapinis, usuris, homicidiis, aliisque perplurimis malis proximos suos offendunt et laedunt?
Rogate ergo Dominum, ut sic unicuique quem laesimus, satisfaciamus, ut gratiam et misericordiam suam in die judicii inveniamus. Quod nobis dignetur, etc.
3. Concerning the distribution of alms Raphael says to Tobias, XII, 9: Alms frees from death, and it is that which purges sins and makes one find mercy and eternal life. Behold three goods which come from alms, namely that through it eternal death is escaped, every sin is washed away, and eternal life is found.
III.
Concerning the third, note that it is commanded to each person that he be reconciled to his brother or neighbor whom he remembers himself to have offended. And this reconciliation is so pleasing to the Lord that no offering of a gift is preferred to it; hence he commands that a man return to make reconciliation before he even places upon the altar that gift which he has already carried to the altar.
And note that the Lord in today's Gospel sets down a threefold kind of sin by which one sins against the neighbor, which nevertheless is frequently committed by men and reckoned as nothing. The first is anger and indignation. Hence he says: But I say to you that everyone who is angry with his brother will be liable to judgment 1. The second is proclaimed anger. It follows: But he who will have said to his brother, raca, will be liable to the council. The third is derisive reviling. It follows: But he who will have said, fool, will be liable to the fire of gehenna. If therefore he who is angry with his neighbor without cause, and who shouts raca, and who calls him a fool, incurs the judgment of divine strictness, and the council of diabolical congregation, and the gehenna of perpetual damnation, what about those who through detractions, thefts, calumnies, robberies, usuries, homicides, and very many other evils offend and harm their neighbors?
Therefore pray to the Lord that we may so satisfy each one whom we have harmed, that on the day of judgment we may find his grace and mercy. May he deign this to us, etc.
Notes
- Matthew V, 22 and following. (Matth. V, 22 et seq.) ↩
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