Works › Sermons for the Seasons of the Year
Volume 13 · pp. 282–284
Sermon LXXIII. On the Nineteenth Sunday After Trinity
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SERMO LXXIII.
IN DOMINICA XIX POST TRINITATEM.
Ecce offerebant Jesu paralyticum jacentem in lecto. Matth. IX, 2.
Tria sunt hic notanda:
I. Quid per paralyticum qui Domino offertur, intelligatur? II. Quid per illos qui paralyticum Domino offerunt, exprimatur? III. Quomodo paralyticus iste sanitati restituatur?
I.
De primo nota, quod per paralyticum peccator intelligitur: maxime ille qui subjacet superbiae, avaritiae, gulae, luxuriae, et acediae. Haec enim quinque peccata sunt, quasi quinque digiti in manu diaboli, per quam trahit ad se pene totum genus humanum.
Nota igitur, quod paralysis est laesio partis, quae fit cum privatione sensus, vel motus, vel utriusque. Fit autem ex tribus causis principaliter. Quandoque enim fit ex incisione, quandoque ex frigiditate constringente, et quandoque ex humore oppilante: ex quibus causis denegatur aditus spirituum ad instrumenta verborum. Fit etiam paralysis ex superfluitate ciborum et potuum, et alia est universalis, alia vero particularis.
1. Fit itaque paralysis quandoque ex incisione, et per hoc notatur superbia. Superbia quippe est gladius diaboli, per quem gladium ipse primus ausus est Altissimum impugnare; sed certe in pugna succubuit. Detracta est enim ad inferos superbia ejus, et qui prius erat quasi lucifer qui mane oriebatur, nunc est cadaver foetens et immundum 1.
Et nota, quod diabolus adhuc non desinit membra Christi impugnare per superbiam. Qui autem superbiae acceperint vulnus, amittunt Spiritum sanctum. Fugit autem Spiritus sanctus cor laesum per superbiam. Unde dicitur Eccli. X, 7: Odibilis coram Deo est et hominibus superbia. Superbia quoque et duae ejus filiae, scilicet ira, et invidia, magnum damnum faciunt homini. De hoc damno dicit Magister Hugo de S. Victore: "Superbia aufert mihi Deum, et invidia proximum, et ira meipsum."
2. Fit etiam paralysis ex frigiditate constringente. Per hoc notatur avaritia quae constringit poros cordis, ne possit ad illud pervenire spiritus charitatis, sive pietatis. Propter hoc dicit Eccli. XLIII, 22: Frigidus ventus Aquilo flavit, et gelavit crystallus ab aqua. Per frigidum ventum Aquilonem, sicut dicit Glossa, diabolus figuratur, qui flat avaritiam ad cor hominis: et sic, si quid aqueum, id est, compassionis erat in corde hominis, totum convertitur in crystallum, id est, in tenacitatis duritiam. Sunt aliqui divites tenaces, qui dum vident pauperes in hieme nudos et famelicos, forsitan dicunt eis, Jac. II, 16: Ite in pace, calefacimini et saturamini. Ipsi tamen non participant cum eis vel ignem suum, vel vestes suas, aut cibum: cor enim eorum est per avaritiam congelatum. Contra tales dicit Jac. II, 15 et 16: Si frater, et soror nudi sint, et indigeant victu quotidiano, dicat autem aliquis ex vobis illis: Ite in pace, calefacimini et saturamini: non dederitis autem eis, quae necessaria sunt corpori, quid proderit?
SERMON LXXIII.
ON THE NINETEENTH SUNDAY AFTER TRINITY.
Behold, they were offering to Jesus a paralytic lying on a bed. Matthew IX, 2.
Three things are to be noted here:
I. What is understood by the paralytic who is offered to the Lord? II. What is expressed by those who offer the paralytic to the Lord? III. How is that paralytic restored to health?
I.
Concerning the first, note that by the paralytic the sinner is understood, especially he who is subject to pride, avarice, gluttony, lust, and acedia. For these five sins are like five fingers in the hand of the devil, through which he draws to himself almost the whole human race.
Therefore note that paralysis is an injury of a part, which occurs with privation of sense, or motion, or both. But it happens chiefly from three causes. Sometimes it happens from cutting, sometimes from constricting coldness, and sometimes from obstructing humor; from these causes the passage of spirits to the instruments of words is denied. Paralysis also happens from superfluity of foods and drinks, and one kind is universal, another particular.
1. Therefore paralysis sometimes happens from cutting, and through this pride is noted. For pride is the sword of the devil, by which sword he first dared to attack the Most High; but certainly he succumbed in the battle. For his pride was dragged down to hell, and he who before was like Lucifer who rose in the morning is now a stinking and unclean corpse 1.
And note that the devil still does not cease to attack the members of Christ through pride. But those who have received the wound of pride lose the Holy Spirit. For the Holy Spirit flees a heart wounded by pride. Hence it is said in Ecclesiasticus X, 7: Pride is hateful before God and human beings. Pride also and its two daughters, namely anger and envy, do great harm to a human being. Concerning this harm Master Hugh of Saint Victor says: "Pride takes God from me, and envy my neighbor, and anger myself."
2. Paralysis also happens from constricting coldness. Through this is noted avarice, which constricts the pores of the heart, lest the spirit of charity or piety be able to come to it. Because of this Ecclesiasticus XLIII, 22 says: The cold north wind blew, and crystal froze from water. By the cold north wind, as the Gloss says, the devil is figured, who blows avarice toward the heart of a human being; and thus, if there was anything watery, that is, of compassion, in the heart of a human being, the whole is turned into crystal, that is, into the hardness of tenacity. There are some tenacious rich people who, when they see the poor naked and hungry in winter, perhaps say to them, James II, 16: Go in peace, be warmed and filled. Yet they do not share with them either their fire, or their clothes, or food; for their heart is frozen through avarice. Against such persons James II, 15 and 16 says: If a brother and sister are naked and need daily food, and someone from you says to them: Go in peace, be warmed and filled, but you have not given them the things necessary for the body, what will it profit?
3. Fit autem paralysis ex humore grosso oppilante, et per hoc notatur luxuria, quae praecludit viam Spiritui sancto. Spiritus enim sanctus non habitat in corpore subdito peccatis, videlicet luxuriae, sicut dicitur Sap. I, 4. Propter hoc dicit Apostolus, I ad Cor. VI, 18 et 19: Fugite fornicationem. Omne peccatum, quodcumque fecerit homo, extra corpus est: qui autem fornicatur, in corpus suum peccat. Quare? quia videlicet, per luxuriam seipsum inquinat, et se inhabitatione Spiritus privat. Sequitur enim: An nescitis quoniam membra vestra, templum sunt Spiritus sancti, qui in vobis est?
4. Fit etiam paralysis ex superfluitate ciborum, et maxime potuum. Et per hoc notatur gula, quae animam facit paralyticam. Contra potus superfluitatem dicit Eccli. XXXI, 37 et seq.: Sanitas est animae et corpori sobrius potus. Vinum multum potatum irritationem, et iram, et ruinas multas facit. Amaritudo animae vinum multum potatum.
5. Nota etiam, quod paralysis alia est universalis, alia particularis. Universalis est, quae recte mediam partem corporis occupat. Particularis, quae partem tantum, ut manum, vel pedem, oculum, vel linguam, et sic de aliis membris. Paralysis igitur partem illam corporis quam occupaverit, reddit saepe totam inutilem: et per hoc notatur acedia. Acediosi namque habent linguam, manus, pedes, et alia membra: et tamen non movent ea in obsequium Jesu Christi: unde sunt quasi toti paralytici. Propter hoc de eis dicitur in Psal. CXIII, 5 et seq.: Os habent, et non loquuntur: oculos habent, etc. Peccatores enim os habent, et tamen propter acediam non loquuntur, neque illud aperiunt ad peccatorum suorum confessionem, vel ad orationem. Oculos etiam habent, et tamen non vident, vel Christi passionem, vel pauperum afflictionem. Aures habent, et non audiunt Christum aeterna praemia justis pollicentem, et perpetua supplicia peccatoribus praedicantem. Nares habent, et non percipiunt odorem regni suavissimi, et foetorem gehennae intolerabilissimum. Manus habent, et non palpant, ut vel levem laborem pro Domino attingant: nec etiam laborant, ut graves afflictiones propter Dominum sustineant. Pedes habent, et non ambulant, ubi vel verba populo nuntiantur, vel etiam infirmi Christi corpore cibantur.
3. But paralysis happens from a thick obstructing humor, and through this lust is noted, which closes off the way to the Holy Spirit. For the Holy Spirit does not dwell in a body subjected to sins, namely to lust, as is said in Wisdom I, 4. Because of this the Apostle says, I Corinthians VI, 18 and 19: Flee fornication. Every sin, whatever a human being has done, is outside the body; but he who fornicates sins against his own body. Why? Because, namely, through lust he defiles himself and deprives himself of the indwelling of the Spirit. For it follows: Do you not know that your members are the temple of the Holy Spirit, who is in you?
4. Paralysis also happens from superfluity of foods, and especially of drinks. And through this is noted gluttony, which makes the soul paralytic. Against superfluity of drink Ecclesiasticus XXXI, 37 and following says: Sober drink is health to soul and body. Much wine drunk makes irritation, anger, and many ruins. Much wine drunk is bitterness of soul.
5. Note also that one kind of paralysis is universal, another particular. Universal is that which directly occupies the middle part of the body. Particular is that which occupies only a part, as hand, foot, eye, or tongue, and so concerning the other members. Therefore paralysis often renders the whole part of the body which it has occupied useless; and through this acedia is noted. For the acedious have tongue, hands, feet, and other members, and nevertheless they do not move them in the service of Jesus Christ; hence they are as if wholly paralytic. Because of this it is said concerning them in Psalm CXIII, 5 and following: They have a mouth and do not speak; they have eyes, etc. For sinners have a mouth, and nevertheless because of acedia they do not speak, nor open it for the confession of their sins or for prayer. They also have eyes, and nevertheless they do not see either the passion of Christ or the affliction of the poor. They have ears and do not hear Christ promising eternal rewards to the just and preaching perpetual punishments to sinners. They have nostrils and do not perceive the fragrance of the most sweet kingdom and the most intolerable stench of gehenna. They have hands and do not touch, so as to take up even light labor for the Lord; nor do they labor so as to sustain grave afflictions for the Lord. They have feet and do not walk where either words are announced to the people, or also the sick are fed by the body of Christ.
II.
De secundo nota, quod per illos, qui paralyticum Domino obtulerunt, intelligitur ipsa divina misericordia, et orationes justorum.
1. Per ipsam namque inaestimabilem misericordiam multi etiam quasi nolentes trahuntur ad salutem. Divina siquidem misericordia per infirmitatum et adversitatum flagella compellit intrare: qui si infirmi non essent, nec aliquid adversi eis accideret, numquam pervenirent ad aeternam salutem.
2. Orationes etiam justorum offerunt Christo, ut salventur per ipsum. Sic Stephanus Paulum suis precibus obtulit Christo. Sic Beata Virgo Maria Theophilum gratiae reformavit. Sic innumerabiles alii per orationes bonorum conversi sunt ad Christum.
II.
De tertio nota, quod quatuor concurrerunt ad curationem hujus paralytici. Primum fuit, quod Dominus ei peccata sua remisit: tria alia fuerunt, quod dictum fuit illi ut surgeret, et lectum suum tolleret, et in domum suam iret. Haec etiam quatuor necessaria sunt ad salvationem cujuslibet peccatoris.
Primo enim necessarium est ut ei peccata remittantur; et hoc fiet per veram contritionem. Propterea quilibet Dominum debet rogare omni tempore, ut largiatur ei veram contritionem: sine hac enim nemo salvari poterit.
Secundo necesse est peccatori ut surgat, id est, sursum se erigat per contemptum terrestrium, et per amorem supercaelestium. Surgere enim debet a corporalibus delectationibus, et inhiare debet supercaelestibus.
Tertio oportet ut lectum suum tollat. Lectus animae est corpus. Tunc autem tollitur, cum corpus a spiritu in Dei servitio strenue exercetur, cum videlicet homo jejunat, vigilat, orat, plorat, et per alia paenitentiae opera corpus suum castigat.
Quarto necesse est ut in domum suam, id est, in paradisi requiem per juge desiderium vadat. Non enim habemus hic domum manentem, sed peregrini sumus, et advenae super terram.
Rogate ergo Dominum, ut sic nos a paralysi superbiae, avaritiae, luxuriae, gulae, et acediae curare dignetur, ut domum aeternae quietis ab omnibus absoluti peccatis introire mereamur. Quod nobis praestare dignetur, etc.
II.
Concerning the second, note that by those who offered the paralytic to the Lord are understood divine mercy itself and the prayers of the just.
1. For through that inestimable mercy itself many, even as if unwilling, are drawn to salvation. Indeed divine mercy compels them to enter through the scourges of infirmities and adversities; if they were not sick and no adversity happened to them, they would never come to eternal salvation.
2. The prayers also of the just offer them to Christ, so that they may be saved through him. Thus Stephen offered Paul to Christ by his prayers. Thus the Blessed Virgin Mary reformed Theophilus to grace. Thus innumerable others have been converted to Christ through the prayers of the good.
II.
Concerning the third, note that four things came together for the curing of this paralytic. The first was that the Lord remitted his sins to him; the other three were that it was said to him that he should rise, take up his bed, and go into his house. These four also are necessary for the salvation of any sinner.
For first it is necessary that sins be remitted to him, and this will happen through true contrition. Therefore anyone ought to ask the Lord at every time that he grant him true contrition; for without this no one will be able to be saved.
Second, it is necessary for the sinner to rise, that is, to lift himself upward through contempt of earthly things and through love of supercelestial things. For he ought to rise from bodily delights and ought to long for supercelestial things.
Third, it is fitting that he take up his bed. The bed of the soul is the body. But then it is taken up, when the body is strenuously exercised by the spirit in God's service, when namely a human being fasts, watches, prays, weeps, and through other works of repentance chastises his body.
Fourth, it is necessary that he go into his house, that is, into the rest of paradise through continual desire. For we do not have here an abiding house, but we are pilgrims and strangers upon the earth.
Therefore ask the Lord that he may deign so to cure us from the paralysis of pride, avarice, lust, gluttony, and acedia, that, absolved from all sins, we may deserve to enter the house of eternal quiet. May he deign to grant this to us, etc.
Notes
- Compare Isaiah XIV, 11 and 12. (Cf. Isai. XIV, 11 et 12.) ↩
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