Works › Sermons for the Seasons of the Year
Volume 13 · pp. 271–274
Sermon LXX. On the Sixteenth Sunday After Trinity
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SERMO LXX.
IN DOMINICA XVI POST TRINITATEM.
Ibat Jesus in civitatem, quae vocatur Naim. Luc. VII, 11.
In praesenti Evangelio quatuor principaliter sunt notanda:
I. Quid per civitatem quam Jesus ingreditur, exprimatur? II. Quid per defunctum qui offertur, intelligatur? III. Quid per matrem viduam plorantem accipiatur? IV. Quomodo defunctus iste vitae restituatur?
I.
De primo nota, quod per Naim civitatem mundus iste figuratur, et exprimitur. Naim enim interpretatur fluctus, vel commotio. Et vere sicut fluctus est instabilis, ita omnia quae sunt in hoc mundo, subjacent instabilitati. Unde dicunt mundi amatores in inferno existentes, Sapient. V, 9 et 10: Quid nobis profuit superbia? aut divitiarum jactantia quid contulit nobis? transierunt omnia illa tamquam umbra, et tamquam navis, quae pertransit fluctuantem aquam: cujus, cum praeterierit, non est vestigium invenire. Transierunt enim et navis et aqua.
Mundus etiam appellatur commotio, et non immerito: semper enim commovetur ad similitudinem maris, quod numquam potest quiescere. Unde dicitur Isa. XIX, 2: Concurrere faciam Aegyptios, id est, quemlibet mundanum contra mundanum, et pugnabit vir contra fratrem suum, et vir contra amicum suum, civitas adversus civitatem, regnum adversus regnum. Quod haec verba sunt vera, satis hodie patet. Hanc civitatem quotidie Dominus, et sine intermissione ingreditur, per desiderium quod habet ad conversionem peccatorum.
Ibant etiam cum eo discipuli ejus, id est, omnis congregatio beatorum, et turba copiosa 1, id est, omnis exercitus Angelorum. Omnes siquidem jam beati, nec non et universi Angeli, videntes quod Rex eorum desideret conversionem peccatorum, desiderant et ipsi, praesertim cum per conversionem peccatorum citius impleatur numerus electorum.
II.
De secundo nota, quod per defunctum qui ad portam civitatis effertur, quilibet peccator intelligitur, cujus peccata ad hominum notitiam pervenerunt. Manifeste quippe peccare est portari ad portam civitatis. In porta enim frequens est introitus et exitus hominum, et bene peccator defunctus appellatur: etsi corpore enim mortuus non est, est tamen in anima coram Deo.
SERMON LXX.
ON THE SIXTEENTH SUNDAY AFTER TRINITY.
Jesus was going into the city that is called Naim. Luke VII, 11.
In the present Gospel four things are principally to be noted:
I. What is expressed by the city which Jesus enters? II. What is understood by the dead man who is carried out? III. What is received by the widowed mother weeping? IV. How is that dead man restored to life?
I.
Concerning the first, note that by the city Naim this world is figured and expressed. For Naim is interpreted wave, or commotion. And truly, just as a wave is unstable, so all things that are in this world are subject to instability. Hence the lovers of the world existing in hell say, Wisdom V, 9 and 10: What did pride profit us? Or what did boasting of riches bring us? All those things passed away like a shadow, and like a ship that passes through fluctuating water; when it has passed by, there is no trace to find. For both the ship and the water passed away.
The world is also called commotion, and not undeservedly, for it is always moved after the likeness of the sea, which can never rest. Hence it is said in Isaiah XIX, 2: I will make Egyptians run together, that is, any worldly person against a worldly person, and man will fight against brother, and man against his friend, city against city, kingdom against kingdom. That these words are true is sufficiently clear today. The Lord enters this city daily and without intermission through the desire that he has for the conversion of sinners.
His disciples were also going with him, that is, the whole congregation of the blessed, and a great crowd 1, that is, the whole army of Angels. For all those already blessed, and also all Angels, seeing that their King desires the conversion of sinners, themselves also desire it, especially since through the conversion of sinners the number of the elect is more quickly filled.
II.
Concerning the second, note that by the dead man who is carried out to the gate of the city any sinner is understood whose sins have come to the knowledge of human beings. For to sin manifestly is to be carried to the gate of the city. For at the gate there is a frequent entrance and exit of human beings, and the sinner is well called dead: for although he is not dead in body, nevertheless in soul he is dead before God.
Et nota, quod sicut Glossae testimonio, homo quatuor elementis constat, videlicet, aere, igne, terra, aqua: ita etiam sunt quatuor genera peccatorum, per praedicta quatuor elementa significata, quae portant peccatorem ad spulcrum inferni.
1. Per aerem igitur significatur superbia quae semper appetens excellere, vult aliis dominari: et haec est una et prima ex illis, quae hominem deportant ad infernum. Habet autem superbia quamdam sororem, quae vocatur vana gloria, quae juvat eam portare defunctum in una parte feretri. Superbia autem est, quosque alios opprimere, et de malis quibuslibet se jactare. Vana gloria est, quae facit humanam laudem appetere, et se meliorem vel sanctiorem quam alios reputare. Contra superbiam et vanam gloriam dicitur in Job, XX, 4 et seq.: Hoc scio a principio, ex quo positus est homo super terram, quod laus impiorum brevis sit, et gaudium hypocritae ad instar puncti. Si ascenderit usque ad caelum superbia ejus, et caput ejus, scilicet per vanam gloriam, tetigerit: quasi sterquilinium in fine perdetur: et qui eum viderant, dicent: Ubi est? Potest responderi: Ipse est in inferno deformior quam aliquis bufo, et hoc satis est dignum. Qui enim per humilitatem noluit similari Deo pulcherrimo, per superbiam factus est similis daemoni deformissimo: dicit enim Gregorius: "Apostatae angelo similis efficitur, qui aliis hominibus esse similis dedignatur."
2. Per ignem signatur ira, quae hominem intrinsecus inflammat, et haec altera parte portat feretrum defuncti, quam etiam juvat portare soror sua, scilicet invidia, sive odium, quia "odium est ira inveterata," ut dicit Augustinus. Est autem ira subita tempestas animi, qua aliquis movetur ad nocendum aliis. Invidia autem est dolor ex aliena felicitate nascens. Contra iram dicitur Eccle. XI, 10: Aufer iram a corde tuo, et amove malitiam a carne tua. Et quare hoc? Ira enim viri, justitiam Dei non operatur, ut dicitur Jacob. I, 20. Contra invidiam dicitur etiam Proverb. XIV, 30: Putredo ossium, invidia, id est, virtutum. Item, contra invidiam dicitur Sapient. II, 24 et 25: Invidia diaboli mors introivit in orbem terrarum. Imitantur autem illum, id est, diabolum, qui sunt ex parte illius, id est, invidi.
And note that, according to the testimony of the Gloss, a human being consists of four elements, namely air, fire, earth, and water; so also there are four kinds of sins, signified through the aforesaid four elements, which carry the sinner to the tomb of hell.
1. Therefore by air is signified pride, which, always seeking to excel, wishes to dominate others; and this is one and the first of those things that carry a human being to hell. Pride has a certain sister, who is called vain glory, who helps it carry the dead man on one part of the bier. But pride is to oppress any others and to boast about any evils. Vain glory is that which makes one seek human praise and think oneself better or holier than others. Against pride and vain glory it is said in Job XX, 4 and following: I know this from the beginning, from when man was placed upon the earth, that the praise of the impious is brief and the joy of the hypocrite like a point. If his pride shall ascend up to heaven, and his head, namely through vain glory, shall touch it, he will perish in the end like dung; and those who had seen him will say: Where is he? It can be answered: He is in hell more deformed than any toad, and this is sufficiently fitting. For he who through humility refused to be made like the most beautiful God, through pride has been made like a most deformed demon; for Gregory says: "He is made like the apostate angel who disdains to be like other human beings."
2. By fire is signified anger, which inflames a human being inwardly, and this carries the bier of the dead man on another side; and its sister, namely envy or hatred, also helps it carry, because "hatred is anger grown old," as Augustine says. But anger is a sudden tempest of the soul, by which someone is moved to harm others. But envy is pain arising from another's happiness. Against anger it is said in Ecclesiastes XI, 10: Remove anger from your heart, and take away malice from your flesh. And why this? For the anger of a man does not work the justice of God, as is said in James I, 20. Against envy it is also said in Proverbs XIV, 30: Envy is rottenness of bones, that is, of virtues. Likewise, against envy it is said in Wisdom II, 24 and 25: Through the envy of the devil death entered into the circle of lands. But those who are of his party, that is, the envious, imitate him, that is, the devil.
3. Per terram intelligitur avaritia, quae terrena desiderat. Haec in tertia parte feretri portat defunctum ad sepulcrum inferni. Habet et ista sororem, videlicet acediam, quae socia ejus est in portando. Est autem avaritiae multa acquirere, nec superflua pauperibus erogare. Acedia vero est desidiosus animi torpor, a bono incepto faciens aliquem resilire. Et satis congrue avaritiam sequitur acedia, quia per nimium desiderium et concupiscentiam temporalis boni nascitur homini taedium et oblivio summi boni. Contra avaritiam dicitur Habac. II, 6 et 9: Vae ei, qui multiplicat non sua: usquequo et aggravat contra se densum lutum...? Vae ei qui congregat avaritiam malam domui suae, ut sit in excelso nidus ejus. Contra acediam dicit Eccli. VI, 24, 26 et 29: Audi fili, subjice humerum tuum, et porta sapientiam, id est, servitutem Dei, et ne acedieris in vinculis ejus.... In novissimis enim invenies requiem in ea, et convertetur tibi in oblectationem.
4. Per aquam, quae est quartum elementum, luxuria figuratur. Haec enim semper despumat in libidinem. Luxuria vero in quarta parte feretri deportat mortuum ad sepulcrum tormentorum. Habet et ipsa sororem, scilicet gulam quae assistit ei in portando. Est autem luxuria inordinata carnis petulantia, id est, dulce carnis venenum quod corpus humanum debilitat, et virilis animi robur enervat. Gula est vorax edacitas nauseanti stomacho applaudens, naturae finibus non contenta. Contra luxuriam dicit Eccli. XI, 29: Malitia horae unius, scilicet in inferno, oblivionem facit luxuriae magnae, et in fine hominis denudatio operum illius. Cum enim mortuus fuerit homo, tunc statuentur omnes immunditiae ante oculos ipsius, quas operatus fuit prius: et per has immunditias irremediabiliter punietur. Contra gulam sive crapulam dicit Eccli. XXXVI, 34: Propter crapulam multi obierunt, videlicet, in morte temporali et aeternali.
III.
De tertio nota, quod sicut dicit Glossa, per matrem viduam quae flens sequebatur defunctum filium, sancta Ecclesia figuratur. Ideo enim vidua vocatur, quia viduata est corporali praesentia charissimi sponsi, videlicet, Jesu Christi. Haec autem mater quemlibet peccatorem amarissime deflet, tamquam unicum filium suum. Quilibet enim regeneratus ex aqua et Spiritu sancto, est ei tamquam unicus filius summe dilectus: unde et summe dolet ejus perditionem.
3. By earth is understood avarice, which desires earthly things. This carries the dead man to the tomb of hell on the third part of the bier. This also has a sister, namely acedia, who is its companion in carrying. But it belongs to avarice to acquire many things and not to bestow superfluous things upon the poor. But acedia is a sluggish torpor of the soul, making someone spring back from a good beginning. And quite fittingly acedia follows avarice, because from too great desire and concupiscence of temporal good there arises in a human being weariness and forgetfulness of the highest good. Against avarice it is said in Habakkuk II, 6 and 9: Woe to him who multiplies things not his own; how long also does he load thick mud against himself...? Woe to him who gathers an evil avarice for his house, so that his nest may be on high. Against acedia Ecclesiasticus VI, 24, 26 and 29 says: Hear, son, submit your shoulder and carry wisdom, that is, the service of God, and do not be wearied in its bonds.... For in the last things you will find rest in it, and it will be turned for you into delight.
4. By water, which is the fourth element, lust is figured. For this always foams out into libido. But lust on the fourth part of the bier carries the dead man to the tomb of torments. It also has a sister, namely gluttony, who assists it in carrying. But lust is the disordered petulance of the flesh, that is, the sweet poison of the flesh that weakens the human body and enervates the strength of a manly soul. Gluttony is devouring greediness applauding a nauseated stomach, not content with the limits of nature. Against lust Ecclesiasticus XI, 29 says: The malice of one hour, namely in hell, makes forgetfulness of great luxury, and in the end of a human being there is the uncovering of his works. For when a human being has died, then all the uncleannesses that he committed before will be placed before his eyes; and through these uncleannesses he will be punished irremediably. Against gluttony or crapulence Ecclesiasticus XXXVI, 34 says: Because of crapulence many have died, namely in temporal and eternal death.
III.
Concerning the third, note that as the Gloss says, by the widowed mother who, weeping, was following her dead son, holy Church is figured. For she is called a widow because she has been widowed of the bodily presence of her dearest spouse, namely Jesus Christ. But this mother weeps most bitterly for any sinner, as for her only son. For anyone regenerated from water and the Holy Spirit is to her like a supremely beloved only son; hence she also grieves supremely over his perdition.
IV.
De quarto nota, quod ad hoc ut peccator resuscitetur a peccatis ad spem vitae aeternae, quatuor requiruntur. Primum est, ut Jesus accedat, et loculum tangat. Secundum est, ut hi stent, qui defunctum portabant in loculo, id est, in feretro. Tertium est, ut Jesus defuncto imperet, ut resurgat. Quartum est, ut defunctus se erigat, et loquatur. Et sic quinto, matri vivus restituetur.
1. Tunc Jesus accedit, et loculum, id est, conscientiam peccatoris tangit, quando ei metum illius extremi judicii incutit, in quo scilicet judicio Dominus percutiet virga crudeli omnes peccatores terrae. O quam infelix, quem agnus, tunc leo effectus, feriet virga labiorum suorum, dicens: Ite maledicti in ignem aeternum 2.
2. Tunc autem stant, qui prius mortuum ferebant, quando videlicet peccator compunctus per timorem conteritur, et desistit a peccatis, quae cum prius ad puteum gehennae portabant.
3. Tunc vero Jesus peccatori mortuo imperat ut resurgat, quando videlicet ei robur gratiae administrat. Gratia quippe Dei dat homini vires, ut possit resurgere.
4. Tunc vero mortuus se erigit, et sedens loquitur, cum peccator per spem veniae se levat ad caelum: et tunc sedens loquitur, quando peccata sua discrete et integre confitetur. Oportet ergo ut quilibet peccata sua confiteatur, alias salvari non poterit.
5. Cum autem locutus fuerit per confessionem, tunc quinto Jesus Sacerdotum ministerio peccatorem jam poenitentem restituit Ecclesiae per peccati ablutionem, et debitae satisfactionis injunctionem.
Rogate ergo Dominum, ut tam strenue pro peccatis nostris in vita satisfaciamus, ut post hanc vitam in conspectu ejus fiducialiter appareamus. Amen.
IV.
Concerning the fourth, note that for the sinner to be raised from sins to the hope of eternal life, four things are required. The first is that Jesus approach and touch the little bier. The second is that those who were carrying the dead man in the little bier, that is, on the bier, stand. The third is that Jesus command the dead man to rise. The fourth is that the dead man raise himself and speak. And thus, fifth, he will be restored alive to his mother.
1. Then Jesus approaches and touches the little bier, that is, the conscience of the sinner, when he strikes into him the fear of that last judgment, in which judgment the Lord will strike all sinners of the earth with a cruel rod. O how unhappy is he whom the lamb, then having become a lion, will strike with the rod of his lips, saying: Go, cursed ones, into eternal fire 2.
2. But then those who previously were carrying the dead man stand, when namely the sinner, pierced by fear, is crushed, and ceases from sins which before were carrying him to the pit of gehenna.
3. But then Jesus commands the dead sinner to rise, when namely he administers to him the strength of grace. For the grace of God gives a human being powers, so that he can rise.
4. But then the dead man raises himself and, sitting, speaks, when the sinner through hope of pardon lifts himself to heaven; and then sitting he speaks, when he confesses his sins discreetly and integrally. Therefore it is fitting that anyone confess his sins; otherwise he will not be able to be saved.
5. But when he has spoken through confession, then fifth Jesus, by the ministry of Priests, restores the now penitent sinner to the Church through the washing away of sin and the imposition of due satisfaction.
Therefore ask the Lord that we may so strenuously make satisfaction for our sins in life that after this life we may appear confidently in his sight. Amen.
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