Works › Sermons for the Seasons of the Year
Volume 13 · pp. 237–240
Sermon LXI. On the Seventh Sunday After Trinity, Opening
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SERMO LXI.
IN DOMINICA VII POST TRINITATEM.
Accipiens Jesus septem panes, gratias agens fregit, et dabat discipulis suis ut apponerent, et apposuerunt turbae. Et habebant pisciculos paucos: et ipsos benedixit, et jussit apponi. Marc. VIII, 6 et 7.
Duo sunt hic notanda:
I. Quid per septem panes et paucos pisciculos intelligatur? II. Quid per septem sportas, quae ex fragmentis panum et piscium replentur, exprimatur?
I.
De primo nota, quod per septem panes secundum interlinearem Glossam, intelliguntur septem dona Spiritus sancti. Sicut enim panis cor hominis confirmat 1, ita et Spiritus sanctus donis suis hominem interiorem corroborat. Unde dicit Paulus ad Eph. I, 14 et 16: Flecto genua mea ad Patrem Domini nostri Jesu Christi..., ut det vobis virtute corroborari per Spiritum ejus in interiorem hominem.
Primus panis est donum sapientiae. Dono sapientiae cognoscimus Creatorem nostrum, sine cujus notitia omnis homo pecus est. Iste panis frangitur in tria frusta, quia per donum sapientiae roboramur, ut tria cognoscamus in Creatore nostro, videlicet perfectam sapientiam, patientiam benignam, et absolutam potentiam. Per sapientiam omnia videt quae sub sole fiunt. Per patientiam plurima dissimulat ex his quae fiunt. Per potentiam puniet omnia quae in mundo male fiunt.
1. De sapientia Dei omnia vidente dicit Eccli. XXIII, 28 et 29: Oculi Domini multo plus lucidiores sunt super solem, circumspicientes omnes vias hominum, et profundum abyssi, et hominum corda intuentes in absconditas partes. Domino enim Deo antequam crearentur, omnia sunt cognita: sic et post perfectum respicit omnia.
2. De benigna patientia Dei, ait Apost. ad Rom. II, 4: An divitias bonitatis ejus, et patientiae, et longanimitatis contemnis? Ignoras quoniam benignitas Dei ad poenitentiam te adducit? Bonum est ergo, charissimi, ut ad patientiae Dei pedes benigne procidamus, ibique veniam de nostris peccatis contrito corde petamus.
3. De potentia Dei enormia omnia puniente dicitur Sapient. XVI, 13 et 15: Tu es, Domine, qui vitae et mortis habes potestatem: et tuam manum effugere impossibile est. Hinc etiam legitur II Mach. VI, 25 et 26, quod quidam Eleazarus de prioribus Scribarum, qui legem Dei a pueritia optime custodierat, cum esset octoginta annorum, et jussu Antiochi regis compelleretur carnes porcinas comedere; respondit: Non est dignum, ut per hoc maculam, atque exsecrationem meae senectuti conquiram. Nam, etsi in praesenti tempore suppliciis hominum eripiar, sed manum Omnipotentis nec vivus, nec defunctus effugiam. Bonum est igitur, charissimi, ut corrigamus nos, antequam per Dei potentiam puniamur.
Secundus panis est donum intellectus. Iste panis roborat nos ad cognoscendam familiam Domini nostri, videlicet Angelos et beatas animas quae sunt in patria, in quibus tria intellectus oculo videre debemus, videlicet munditiae claritatem, concordiae uniformitatem, et pacatissimam charitatem.
SERMON LXI.
ON THE SEVENTH SUNDAY AFTER TRINITY.
Jesus, taking the seven loaves, giving thanks, broke them and gave them to his disciples that they might set them before, and they set them before the crowd. And they had a few little fish; and he blessed them and commanded them to be set before. Mark VIII, 6 and 7.
Two things are to be noted here:
I. What is understood by the seven loaves and the few little fish? II. What is expressed by the seven baskets which are filled from fragments of the loaves and fish?
I.
Concerning the first, note that by the seven loaves, according to the interlinear Gloss, are understood the seven gifts of the Holy Spirit. For just as bread strengthens the heart of man 1, so also the Holy Spirit strengthens the inner man by his gifts. Hence Paul says to the Ephesians I, 14 and 16: I bend my knees to the Father of our Lord Jesus Christ..., that he may grant you to be strengthened with virtue through his Spirit in the inner man.
The first loaf is the gift of wisdom. By the gift of wisdom we know our Creator, without whose knowledge every man is a beast. This loaf is broken into three pieces, because through the gift of wisdom we are strengthened so that we may know three things in our Creator, namely perfect wisdom, benign patience, and absolute power. Through wisdom he sees all things that are done under the sun. Through patience he overlooks very many of those things that are done. Through power he will punish all things that are done evilly in the world.
1. Concerning the wisdom of God seeing all things, Ecclesiasticus XXIII, 28 and 29 says: The eyes of the Lord are much brighter than the sun, looking around all the ways of men, and the depth of the abyss, and beholding the hearts of men into hidden parts. For to the Lord God all things are known before they were created; so also after perfection he beholds all things.
2. Concerning the benign patience of God, the Apostle says to the Romans II, 4: Do you contemn the riches of his goodness and patience and long-suffering? Do you not know that the kindness of God leads you to penance? Therefore it is good, dearest ones, that we kindly fall down at the feet of God's patience, and there ask pardon for our sins with a contrite heart.
3. Concerning the power of God punishing all enormities, Wisdom XVI, 13 and 15 says: You are, Lord, the one who has power of life and death; and it is impossible to escape your hand. Hence it is also read in II Maccabees VI, 25 and 26, that a certain Eleazar from the chief Scribes, who had kept the law of God excellently from boyhood, when he was eighty years old and by order of King Antiochus was compelled to eat swine flesh, answered: It is not worthy that through this I acquire a stain and execration for my old age. For even if in the present time I am rescued from the torments of men, still neither living nor dead shall I escape the hand of the Almighty. Therefore it is good, dearest ones, that we correct ourselves before we are punished by the power of God.
The second loaf is the gift of understanding. This loaf strengthens us for knowing the household of our Lord, namely the Angels and blessed souls who are in the homeland, in whom with the eye of understanding we ought to see three things, namely brightness of cleanness, uniformity of concord, and most peaceful charity.
De primo dicit Apost. I ad Corinth. XV, 41 et 42: Alia claritas solis, alia claritas lunae, et alia claritas stellarum. Stella enim differt a stella in claritate: sic et resurrectio mortuorum. De qualibet etiam felici anima quae cum Domino requiescit, dicitur Sap. X, 14: Dedit illi Dominus claritatem aeternam. Item, ad Philip. III, 20 et 21: Salvatorem exspectamus Dominum nostrum Jesum Christum, qui reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae.
2. De secundo, scilicet de concordia Angelorum et animarum sanctarum dicitur in Job, XXV, 2: Qui facit concordiam in sublimibus suis. Item, Eccli. XXV, 1 et 2: In tribus placitum est spiritui meo, quae sunt probata corum Deo, et hominibus. Concordia fratrum, id est, sanctorum Angelorum, et amor proximorum, id est, omnium electorum, et vir et mulier bene sibi consentientes, id est, spiritus et caro, qui optime sibi consentient in patria.
3. De tertio, scilicet charitate Angelorum et animarum sanctarum, dicit I Joan. IV, 16: Deus charitas est: et qui manet in charitate, in Deo manet, et Deus in eo. Angeli et sanctae animae manent in Deo: ergo habent perfectissimam charitatem. Bonum est ergo, charissimi, ut et nos in hac vita per mentis et corporis munditiam, per pacis concordiam, et per charitatem mutuam ad Angelorum et sanctarum animarum consortium pervenire laboremus.
Tertius panis est donum consilii. Cognito enim creatore nostro et familia Creatoris, ut ad eumdem Creatorem et suam familiam perveniamus, tria nobis consulit iste panis. Primum est, ut mala fugiamus: secundum, ut bona faciamus: tertium est, ut oculum spei semper in Domino figamus. De his tribus dicitur Psal. XXXIII, 15 et 16: Diverte a malo, et fac bonum. Sequitur: Oculi Domini super justos, etc.
1. Debemus igitur primo divertere ab omni malo, quod committi potest vel corde, vel opere, vel ore. 2. Secundo facere debemus omne bonum, quod scimus Deo gratum existere, et quo possumus animarum nostrarum saluti proficere: per quod etiam possumus proximorum nostrorum utilitatem efficere. 3. Tertio debemus oculum spei semper in Deo figere, quia oculi Domini super justos, ut videlicet reddat eis mercedem laborum suorum. Unde Eccli. XI, 24: Benedictio Dei in mercedem justi festinat.
Quartus panis est donum fortitudinis. Per hunc panem accipimus robur contra tria impedimenta consilii, diabolum, mundum, et carnem. Roborati igitur pane fortitudinis diabolo resistimus, mundum despicimus, carnem spiritui subigimus.
1. De isto dicit Jacob. IV, 7: Resistite diabolo, et fugiet a vobis. Item, I Pet. V, 8 et 9: Adversarius vester diabolus tamquam leo rugiens circuit quaerens quem devoret: cui resistite fortes in fide. 2. De secundo, scilicet de mundi despectu dicit Jacob. IV, 4: Adulteri, nescitis quia amicitia hujus mundi inimica est Dei? Quicumque ergo voluerit esse amicus saeculi hujus, inimicus Dei constituitur. Satis sunt terribilia ista verba mundi amatoribus. Item, I Joan. II, 13: Nolite diligere mundum, neque ea quae in mundo sunt. Si quis diligit mundum, non est charitas Patris in eo. 3. De tertio, videlicet de carne subigenda legitur in Genes. XVI, 6 et 9, quod Abraham dixit ad uxorem suam Saram: Ecce ancilla tua in manu tua est, utere ea ut libet. Sequitur: Affligente igitur eam Sara, fugam iniit: cui apparens Angelus ait: Revertere ad dominam tuam, et humiliare sub manibus illius. Per Abraham intelligitur Deus: per Saram vero anima, quae est sponsa Dei: per ancillam intelligitur caro. Anima igitur ad Dei jussum carnem superbam affligente, caro fugam init, id est, fingit se esse infirmam: cui Angelus, id est, gratia Dei persuadet ut ad dominam revertatur, eique in Dei servitio fideliter ac humiliter famuletur.
Concerning the first the Apostle says in I Corinthians XV, 41 and 42: One is the brightness of the sun, another the brightness of the moon, and another the brightness of the stars. For star differs from star in brightness; so also is the resurrection of the dead. Concerning any happy soul that rests with the Lord it is also said in Wisdom X, 14: The Lord gave him eternal brightness. Likewise to the Philippians III, 20 and 21: We await the Savior, our Lord Jesus Christ, who will reform the body of our humility, conformed to the body of his brightness.
2. Concerning the second, namely concerning the concord of Angels and holy souls, it is said in Job XXV, 2: Who makes concord in his high places. Likewise Ecclesiasticus XXV, 1 and 2: In three things my spirit is pleased, which are approved by God and men: the concord of brothers, that is, of holy Angels, and the love of neighbors, that is, of all the elect, and a man and woman well consenting to each other, that is, spirit and flesh, which will consent to each other excellently in the homeland.
3. Concerning the third, namely the charity of Angels and holy souls, I John IV, 16 says: God is charity, and he who remains in charity remains in God and God in him. Angels and holy souls remain in God; therefore they have most perfect charity. Therefore it is good, dearest ones, that we also in this life through cleanness of mind and body, through concord of peace, and through mutual charity labor to come to the company of Angels and holy souls.
The third loaf is the gift of counsel. For when our creator and the household of the Creator have been known, so that we may come to the same Creator and his household, this loaf counsels three things to us. The first is that we flee evils; the second, that we do good things; the third is that we always fix the eye of hope on the Lord. Concerning these three things Psalm XXXIII, 15 and 16 says: Turn away from evil and do good. It follows: The eyes of the Lord are upon the just, etc.
1. Therefore first we ought to turn away from every evil that can be committed either by heart or by work or by mouth. 2. Second, we ought to do every good which we know to exist as pleasing to God, and by which we can profit the salvation of our souls; through which we can also effect the usefulness of our neighbors. 3. Third, we ought always to fix the eye of hope on God, because the eyes of the Lord are upon the just, namely so that he may repay them the wage of their labors. Hence Ecclesiasticus XI, 24: The blessing of God hastens into the reward of the just man.
The fourth loaf is the gift of fortitude. Through this loaf we receive strength against three impediments of counsel: the devil, the world, and the flesh. Therefore strengthened by the loaf of fortitude we resist the devil, despise the world, and subject the flesh to the spirit.
1. Concerning this James IV, 7 says: Resist the devil, and he will flee from you. Likewise I Peter V, 8 and 9: Your adversary the devil goes around like a roaring lion seeking whom he may devour; resist him, strong in faith. 2. Concerning the second, namely concerning contempt of the world, James IV, 4 says: Adulterers, do you not know that friendship of this world is enemy of God? Therefore whoever will have wished to be a friend of this age is constituted an enemy of God. Those words are sufficiently terrible to lovers of the world. Likewise I John II, 13: Do not love the world, nor the things that are in the world. If anyone loves the world, the charity of the Father is not in him. 3. Concerning the third, namely concerning the flesh to be subjected, it is read in Genesis XVI, 6 and 9, that Abraham said to his wife Sarah: Behold your handmaid is in your hand; use her as you please. It follows: Therefore when Sarah afflicted her, she began flight; to whom the Angel appearing said: Return to your mistress and humble yourself under her hands. By Abraham God is understood; by Sarah, however, the soul which is the bride of God; by the handmaid the flesh is understood. Therefore when the soul, at the command of God, afflicts the proud flesh, the flesh begins flight, that is, pretends itself to be infirm; to which the Angel, that is, the grace of God, persuades that it return to its mistress and serve her faithfully and humbly in the service of God.
Quintus panis est domum scientiae. Iste panis, postquam accepimus fortitudinem contra diabolum, mundum, et carnem, docet nos cogitare tria, videlicet unde venerimus, ubi nunc sumus, et quo ituri simus.
1. Primo itaque scire debemus, quod certe satis de vili, et per plurimos dolores matris ac sollicitudines venimus. Unde Sapient. VII, 1, 3 et seq.: In ventre matris figuratus sum caro... Et natus primam vocem similem omnibus emisi plorans: in involumentis nutritus sum, et curis magnis. Nemo enim ex regibus aliud habuit nativitatis initium.
2. Secundo scire debemus, quod in medio laqueorum habitamus. Unde Eccli. IX, 20: Scito: quoniam in medio laqueorum ingredieris, et super dolentium arma ambulabis. Legitur etiam, quod Beatus Antonius in oratione sua vidit mundum laqueis plenum. Laquei hujus mundi sunt arma quibus nos impugnant dolentes, id est, daemones, qui de nostra salute dolent.
Et nota, quod inter hos laqueos quasi tres sunt praecipui, videlicet superbus, avarus, et mulier fornicaria. De primo dicitur Eccli. XI, 32: Sicut capra inducitur in laqueum: sic et cor superborum. Caprae quae exaltata scandunt, sunt superbi quos diabolus laqueo superbiae detrahit in profundum. De secundo dicitur Proverb. XI, 15: Qui cavet laqueos securus erit. Certe qui cavet laqueos avaritiae, tunc securus erit, quando unusquisque reddet rationem villicationis suae: et quando contra avaros lapis de pariete clamabit: et lignum, quod inter juncturas aedificiorum est, respondebit, sicut dicitur Habac. II, 11. De tertio dicitur Eccle. VII, 27: Inveni amariorem morte mulierem, quae laqueus venatorum est. Venatorum, id est, daemonum qui animas venantur ad mortem. Item Eccli. IX, 3: Ne respicias mulierem multivolam: ne forte incidas in laqueos illius.
The fifth loaf is the gift of knowledge. This loaf, after we have received fortitude against the devil, the world, and the flesh, teaches us to consider three things, namely whence we have come, where we now are, and where we are going.
1. Therefore first we ought to know that certainly we have come from something quite vile, and through very many pains and anxieties of the mother. Hence Wisdom VII, 1, 3 and following: In the womb of my mother I was shaped as flesh... And being born, I emitted the first voice like all, weeping; I was nourished in wrappings and with great cares. For none of the kings had another beginning of birth.
2. Second, we ought to know that we dwell in the midst of snares. Hence Ecclesiasticus IX, 20: Know that you will enter in the midst of snares, and will walk upon the arms of the grieving. It is also read that blessed Antony in his prayer saw the world full of snares. The snares of this world are arms by which the grieving, that is, demons, who grieve over our salvation, attack us.
And note that among these snares there are as it were three chief ones, namely the proud man, the avaricious man, and the fornicating woman. Concerning the first Ecclesiasticus XI, 32 says: As a goat is led into a snare, so also the heart of the proud. Goats which climb elevated things are the proud whom the devil drags down into the deep by the snare of pride. Concerning the second Proverbs XI, 15 says: He who avoids snares will be secure. Certainly he who avoids the snares of avarice will then be secure when each one renders an account of his stewardship, and when against the avaricious the stone from the wall will cry out, and the wood which is between the joints of buildings will answer, as is said in Habakkuk II, 11. Concerning the third Ecclesiastes VII, 27 says: I have found a woman more bitter than death, who is the snare of hunters. Of hunters, that is, of demons who hunt souls to death. Likewise Ecclesiasticus IX, 3: Do not look upon a many-willed woman, lest perhaps you fall into her snares.
3. Tertio scire debemus, quod ituri sumus ad arctissimam examinationem totius vitae nostrae. De hac examinatione dicit Paulus I ad Corinth. I, 13: Uniuscujusque opus manifestum erit: Dies enim Domini declarabit, quia in igne revelabitur: et uniuscujusque opus quale sit, ignis probabit. Super hunc locum dicit Glossa: "Haec est dies hominis pro nutu suo agentis, sed in judicio vel morte cujusque est dies Domini pro meritis judicantis." O quam felix est ille, qui ignem judicialem sine incendio pertransibit, ut vadat ad refrigerium sempiternum!
Sextus panis est donum pietatis, qui bene sequitur quintum. Necessarium est enim homini, ut per opera pietatis sibi amicos faciat, qui eum et in periculis hujus mundi, et in judicii discrimine tueantur. Igitur per panem pietatis persuadetur nobis, ut pietatem exsequamur in tribus, videlicet in dando, in commodando, et condonando.
1. De primo dicit Eccli. XIV, 13 et 14: Ante mortem benefac amico tuo, et secundum vires tuas exporrigens da pauperi. Item, Tobias ad filium suum, IV, 9 et 11: Si multum tibi fuerit, abundanter tribue: si exiguum tibi fuerit, etiam exiguum libenter impertiri stude... Quoniam eleemosyna ab omni peccato, et a morte liberat, et non patietur animam ire ad tenebras. 2. De secundo, Psalm. XXXVI, 26: Justus tota die miseretur et commodat: et semen illius, id est, opus, in benedictione erit. Item, in Psal. CXI, 5 et 6: Jucundus homo qui miseretur et commodat, disponet sermones suos in judicio: quia in aeternum non commovebitur. 3. De tertio, scilicet quod condonemus sive ignoscamus, monemur Matth. XVIII, 35: Pater meus caelestis tradet vos tortoribus, si non remiseritis unusquisque fratri suo de cordibus vestris.
Septimus panis est donum timoris Domini. Timor enim est quasi clausura et custodia omnium bonorum operum. Tria vero specialiter timere debemus.
1. Ne videlicet charissimus et optimus offendatur. 2. Item ne beatitudo supercaelestis amittatur. 3. Praeterea ne infernalis infelicitas incurratur.
Timere igitur debemus, ne Creatorem nostrum offendamus, qui est optimus, et propterea debet esse charissimus. Et certe qui Creatorem suum offenderit, ab omni creatura Domini in die judicii offendetur. Timere etiam debemus, ne caelestem beatitudinem amittamus, et ne infernalem infelicitatem incurramus.
NOTA etiam, quod per paucos pisciculos intelliguntur fides, et spes. Fides, inquam, de bonis a Deo paratis, et spes de bonis a Deo promissis. Et bene fides et spes pisciculis comparantur. Quia sicut pisces tunduntur a fluctibus, et tamen semper sursum contra gurgitem nituntur: ita etiam fides et spes, licet diversis tribulationibus puniantur in hoc mundo, faciunt tamen homines semper niti ad superiora, ubi est illius fontis aeterni dulcedo.
3. Third, we ought to know that we are going to the strictest examination of our whole life. Concerning this examination Paul says in I Corinthians I, 13: The work of each one will be manifest; for the day of the Lord will declare it, because it will be revealed in fire, and of what sort the work of each one is, the fire will prove. On this place the Gloss says: "This is the day of man acting at his own nod, but in the judgment or death of anyone it is the day of the Lord judging according to merits." O how happy is that one who will pass through the judicial fire without burning, so that he may go to everlasting refreshment!
The sixth loaf is the gift of piety, which well follows the fifth. For it is necessary for man that through works of piety he make friends for himself, who may protect him both in the dangers of this world and in the crisis of judgment. Therefore through the loaf of piety we are persuaded to pursue piety in three things, namely in giving, in lending, and in forgiving.
1. Concerning the first Ecclesiasticus XIV, 13 and 14 says: Before death do good to your friend, and according to your strength, stretching out, give to the poor. Likewise Tobias to his son, IV, 9 and 11: If much shall be yours, give abundantly; if little shall be yours, strive willingly to share even a little... Because alms frees from every sin and from death, and will not permit the soul to go to darknesses. 2. Concerning the second, Psalm XXXVI, 26: The just man has mercy all day and lends; and his seed, that is, his work, will be in blessing. Likewise in Psalm CXI, 5 and 6: Pleasing is the man who has mercy and lends; he will arrange his words in judgment, because he will not be moved forever. 3. Concerning the third, namely that we pardon or forgive, we are admonished in Matthew XVIII, 35: My heavenly Father will hand you over to torturers, if each of you does not forgive his brother from your hearts.
The seventh loaf is the gift of fear of the Lord. For fear is as it were the enclosure and guard of all good works. But we ought especially to fear three things.
1. Namely lest the most dear and best one be offended. 2. Likewise lest supercelestial blessedness be lost. 3. Besides lest infernal unhappiness be incurred.
Therefore we ought to fear lest we offend our Creator, who is best, and for that reason ought to be most dear. And certainly he who will have offended his Creator will be offended by every creature of the Lord on the day of judgment. We ought also to fear lest we lose heavenly blessedness and lest we incur infernal unhappiness.
NOTE also that by the few little fish are understood faith and hope. Faith, I say, concerning the goods prepared by God, and hope concerning the goods promised by God. And faith and hope are well compared to little fish, because just as fish are beaten by waves and nevertheless always strive upward against the whirlpool, so also faith and hope, although they are punished by various tribulations in this world, nevertheless make men always strive toward higher things, where there is the sweetness of that eternal fountain.
Notes
- Psalm CIII, 15. (Ps. CIII, 15.) ↩
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