Works › Sermons for the Seasons of the Year
Volume 13 · pp. 296–299
Sermon LXXVII. On the Twenty-Third Sunday After Trinity
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SERMO LXXVII.
IN DOMINICA XXIII POST TRINITATEM.
Magister, scimus quia verax es, et viam Dei in veritate doces, et non est tibi cura de aliquo. Matth. XXII, 16.
Quatuor sunt hic notanda:
I. Quis sit iste qui magister appellatur? II. Quae veritas ab eo discatur? III. Qualiter via Dei ab ipso doceatur? IV. Quomodo de nullo cura ipsi habeatur?
I.
De primo nota, quod magister iste est Jesus Christus. Hunc enim Martha magistrum appellat ita dicens ad Mariam Magdalenam sororem suam, Joan. XI, 28: Magister adest, et vocat te. Ipse etiam Jesus per semetipsum testatur, quod sit Magister, ita loquens ad Discipulos suos, Joan. XIII, 13: Vos vocatis me Magister, et Domine: et bene dicitis: Sum etenim.
Dominus igitur Magister appellatur, quia docet nos quadrupliciter. I. Docet enim nos per semetipsum: et hoc per internam inspirationem; multoties namque Dominus loquitur homini in corde. Dissuadet enim ei malum, et invitat eum ad bonum. Unde dicitur Eccli. IV, 12: Sapientia filiis suis vitam inspirat, et suscipit inquirentes se. "Sapientia, sicut dicit Glossa, est Christus qui filios, id est, eos quos creavit, per doctrinam inspirationis ad vitam invitat aeternam." Cavere itaque debemus, ut monet nos Psal. XCIV, 8, Ne, cum vocem ejus audierimus, obduremus corda nostra.
II. Secundo docet nos per Angelos. Angeli etenim saepius per revelationem divinae voluntatis, docent homines intrinsecus in aure cordis. Unde dicit Zach. IV, 1: Angelus, qui loquebatur in me, suscitavit me, quasi virum, qui suscitatur de somno suo. Angeli quippe Christi, quia solliciti sunt de salute animarum nostrarum, quasi boni custodes saepe suscitant nos de somno pigritiae, et instigant ad servitium Creatoris nostri. Beatus ergo fiet, qui doctrinam eorum operibus fuerit assecutus.
III. Tertio docet nos per homines, id est, per Praedicatores et Sacerdotes, et per quoslibet alios, qui nos vel verbo vel exemplo ad salutem invitant: quorum certe doctrina non est contemnenda. Dicit etiam, Luc. X, 16: Qui vos audit, me audit: et qui vos spernit, me spernit. Cum enim praecones vitae aeternae contemnuntur, ipse Christus reputat se contemptum.
SERMON LXXVII.
ON THE TWENTY-THIRD SUNDAY AFTER TRINITY.
Master, we know that you are truthful, and teach the way of God in truth, and there is no concern to you about anyone. Matthew XXII, 16.
Four things are to be noted here:
I. Who is this one who is called master? II. What truth is learned from him? III. How is the way of God taught by him? IV. How is there care to him about no one?
I.
Concerning the first, note that this master is Jesus Christ. For Martha calls him master, saying thus to Mary Magdalene her sister, John XI, 28: The Master is here and calls you. Jesus himself also testifies through himself that he is Master, speaking thus to his Disciples, John XIII, 13: You call me Master and Lord, and you say well: for I am.
Therefore the Lord is called Master because he teaches us in four ways. I. For he teaches us through himself, and this through inward inspiration; for very often the Lord speaks to a human being in the heart. For he dissuades him from evil and invites him to good. Hence it is said in Ecclesiasticus IV, 12: Wisdom inspires life into her children and receives those who seek her. "Wisdom, as the Gloss says, is Christ, who invites his children, that is, those whom he created, through the teaching of inspiration to eternal life." Therefore we ought to beware, as Psalm XCIV, 8 admonishes us, lest, when we have heard his voice, we harden our hearts.
II. Second, he teaches us through Angels. For Angels quite often, through revelation of the divine will, teach human beings inwardly in the ear of the heart. Hence Zechariah IV, 1 says: The Angel who was speaking in me awakened me, like a man who is awakened from his sleep. For the Angels of Christ, because they are solicitous concerning the salvation of our souls, like good guardians often awaken us from the sleep of laziness and instigate us to the service of our Creator. Therefore blessed will be the one who has followed their teaching with works.
III. Third, he teaches us through human beings, that is, through Preachers and Priests, and through any others who invite us to salvation either by word or example; their teaching certainly is not to be despised. He also says, Luke X, 16: He who hears you hears me; and he who despises you despises me. For when heralds of eternal life are despised, Christ himself reckons himself despised.
IV. Quarto docet nos Magister Jesus per creaturas. Propter hoc dicit etiam Job, XII, 7 et 8: Interroga jumenta, et docebunt te: et volatilia caeli, et indicabunt tibi. Loquere terrae, et respondebit tibi: et narrabunt pisces maris.
1. Et primum jumenta, quae dicuntur quasi juvamenta, eo quod adjuvent nos in laboribus nostris, docent nos mutuam charitatem, ut videlicet sicut ipsa nos adjuvant, ita et nos nobismetipsis altrinsecus in nostris necessitatibus subveniamus. Hinc dicitur I Pet. IV, 8: Ante omnia, mutuam in vobismetipsis charitatem continuam habentes: quia charitas operit multitudinem peccatorum. Hinc etiam dicit Apostolus ad Galat. VI, 2: Alter alterius onera portate: et sic adimplebitis legem Christi.
2. Volatilia caeli quae suo volatu petunt sublimia, docent nos exemplo suo contemplationis et desiderii sublimitatem. Unde et Paulus aves nos imitari desiderans monet nos ad Colos. III, 1 et 2: Quae sursum sunt quaerite, ubi Christus est in dextera a Dei sedens: quae sursum sunt sapite, et non quae super terram.
3. Terra, quae non solum hominum, sed et pecudum pedibus et bestiarum teritur, docet nos obedientiam, et humilitatem. Unde et in epistola prima, II, 18, Petrus loquitur: Servi subditi estote in omni timore dominis, non tantum bonis et modestis, sed etiam discolis.
4. Pisces qui in amaro mari fluctibus tunduntur et procellis, docent nos patientiae lenitatem. Unde Jacob. I, 2 et seq., hortatur dicens: Omne gaudium existimate fratres mei, cum in tentationes varias incideritis: scientes quod probatio fidei vestrae patientiam operatur. Patientia autem opus perfectum habet.
Male servatur hodie doctrina jumentorum, et volatilium, et terrae, ac piscium. Pauci quippe sunt, qui proximis suis fideliter subveniant, et qui superna vincere cupiant, qui etiam humiliter obediant, et qui adversa patienter sustineant.
II.
De secundo nota, quod quamvis veritas, quam iste verax Magister docet, multiplex sit et inexplicabilis sermone: hoc tamen ad praesens notandum est, quod ipse asserit, nullum posse intrare in regnum caelorum, nisi sit humilis, pauper, et mundus. Sed, heu! paucissimi sunt, qui factis ostendant se huic credere veritati. Unde dicit Dominus, Joan. VI, 46: Si veritatem dico vobis, quare non creditis mihi?
IV. Fourth, the Master Jesus teaches us through creatures. Because of this Job XII, 7 and 8 also says: Ask the beasts of burden, and they will teach you; and the birds of heaven, and they will tell you. Speak to the earth, and it will answer you; and the fishes of the sea will narrate.
1. And first the beasts of burden, which are called as if helps, because they help us in our labors, teach us mutual charity, namely that just as they help us, so also we ourselves mutually help one another in our necessities. Hence I Peter IV, 8 says: Before all things, having continual mutual charity among yourselves, because charity covers a multitude of sins. Hence the Apostle also says at Galatians VI, 2: Bear one another's burdens, and so you will fulfill the law of Christ.
2. The birds of heaven, which by their flight seek high things, teach us by their example the loftiness of contemplation and desire. Hence also Paul, desiring us to imitate birds, admonishes us at Colossians III, 1 and 2: Seek the things that are above, where Christ is sitting at the right hand of God; taste the things that are above, and not the things that are upon the earth.
3. The earth, which is worn not only by the feet of human beings but also of cattle and beasts, teaches us obedience and humility. Hence also Peter speaks in the first epistle, II, 18: Servants, be subject in all fear to masters, not only to the good and modest, but also to the unruly.
4. The fishes that are beaten in the bitter sea by waves and storms teach us the mildness of patience. Hence James I, 2 and following exhorts, saying: Count it all joy, my brothers, when you fall into various temptations, knowing that the testing of your faith works patience. But patience has a perfect work.
Today the teaching of beasts of burden, birds, earth, and fishes is badly observed. For few are those who faithfully help their neighbors, and who desire to conquer heavenly things, who also humbly obey and patiently sustain adversities.
II.
Concerning the second, note that although the truth which this truthful Master teaches is manifold and inexplicable by speech, nevertheless this is to be noted for the present, that he asserts that no one can enter into the kingdom of heaven unless he is humble, poor, and clean. But, alas, very few show by deeds that they believe this truth. Hence the Lord says, John VI, 46: If I speak the truth to you, why do you not believe me?
1. Primo igitur asserit, quod non superbus, sed humilis intraturus sit in regnum caelorum. Unde dicit Matth. XVIII, 3: Amen dico vobis, nisi conversi fueritis, scilicet a superbia, et efficiamini sicut parvuli, non intrabitis in regnum caelorum. Item, dicit Marc. X, 14 et seq.: Sinite parvulos ad me, et ne prohibueritis eos: talium enim est regnum Dei. Amen dico vobis: quisquis non receperit regnum Dei velut parvulus, non intrabit in illud. Et complexans eos, et imponens manus super illos, benedicebat eos. Per parvulos humiles figurantur, quibus janua caelestis regni patet, quos etiam Dominus amplexatur ut filios et charissimos. Manus quoque illis imponit, ac benedicit eos, ut videlicet sint Reges et Sacerdotes in regno suo.
2. Secundo asserit, quod pauperes intrabunt in regnum caelorum, et quod divites difficilem, imo impossibilem introitum habeant in regnum caelorum. Ait etiam, Marc. X, 24 et 25: Filioli, quam difficile est, confidentes in pecuniis, in regnum Dei introire! Facilius est, camelum per foramen acus transire, quam divitem intrare in regnum Dei. Nota, quod per divitem in loco isto talis intelligitur, qui divitias male acquisivit; vel etiam si posset, acquirere vellet injuste. Dives etiam dicitur hic, qui res ex licito habitas, nimis avare detinet, et plus in eis quam in Deo confidit. Talis dives non potest intrare in regnum Dei. Per pauperem vero intelligitur ille, qui licet res habeat sufficientes ex justo testimonio, vel proprio labore rite conquisitas; non tamen in eis confidit, nec cor ipsis apponit, sed necessitates suas ac suorum partim ex eis accipit, et partim eas cum pauperibus dividit. Pauper etiam est, res temporales non habens, et hoc in patientia sustinens. De talibus pauperibus dicit Dominus, Matth. V, 3: Beati pauperes spiritu: quoniam ipsorum est regnum caelorum.
1. Therefore first he asserts that not the proud person but the humble one is going to enter into the kingdom of heaven. Hence he says, Matthew XVIII, 3: Amen I say to you, unless you are converted, namely from pride, and become like little children, you will not enter into the kingdom of heaven. Likewise, Mark X, 14 and following says: Permit the little children to come to me, and do not forbid them; for of such is the kingdom of God. Amen I say to you: whoever has not received the kingdom of God like a little child will not enter into it. And embracing them and placing hands upon them, he blessed them. By little children the humble are figured, to whom the gate of the heavenly kingdom lies open, whom the Lord also embraces as sons and most dear ones. He also places hands upon them and blesses them, so that namely they may be Kings and Priests in his kingdom.
2. Second, he asserts that the poor will enter into the kingdom of heaven, and that the rich have a difficult, indeed impossible, entrance into the kingdom of heaven. He also says, Mark X, 24 and 25: Little children, how difficult it is for those trusting in money to enter into the kingdom of God! It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God. Note that by the rich man in this place is understood one who has acquired riches badly, or who, even if he could, would wish to acquire unjustly. Rich here is also said of one who keeps too avariciously things possessed lawfully and trusts more in them than in God. Such a rich person cannot enter into the kingdom of God. But by the poor person is understood he who, although he has sufficient things from just testimony or lawfully acquired by his own labor, nevertheless does not trust in them, nor set his heart upon them, but takes from them partly his own necessities and those of his own, and partly divides them with the poor. A poor person also is one not having temporal things and sustaining this in patience. Concerning such poor the Lord says, Matthew V, 3: Blessed are the poor in spirit, because theirs is the kingdom of heaven.
3. Tertio asserit veritas, quod tantum ille qui mundus fuerit, intrabit in regnum caelorum. Unde dicit, Matth. XIX, 12: Sunt eunuchi, qui seipsos castraverunt propter regnum Dei: qui potest capere, capiat. Seipsum castrare est castitati consecrare. Castitas autem tres gradus complectitur, videlicet conjugalitatis, vidualitatis, ac virginitatis. Qui in istis tribus gradibus non fuerit inventus, non mundus reputabitur, sed immundus: et talis in aulam Dei mundissimam non potest introire. Nihil enim coinquinatum introibit in illam, sicut dicitur Apoc. XXI, 27.
III.
De tertio nota, quod via Dei, quam Jesus docet, est via justitiae. Hanc viam docet, ubi dicit: Reddite quae sunt Caesaris, Caesari: et quae sunt Dei, Deo 1. Per Caesarem intelligitur omnis homo, cujuscumque sit conditionis, vel officii, vel dignitatis. Via igitur justitiae in his duobus consistit, ut videlicet ea, quae sunt hominum, hominibus persolvamus; et quae Dei, Deo reddamus.
Ad primum invitat nos Apostolus ad Rom. XII, 7: Reddite omnibus debita: cui tributum, tributum: cui vectigal, vectigal: cui timorem, timorem: cui honorem, honorem. Dicit etiam Augustinus: "Non dimittitur peccatum, nisi restituatur ablatum."
Debemus etiam Deo reddere, quae sunt Dei, videlicet omnium possessionum nostrarum decimam, et corpus, et animam. Ipse enim nobis possessiones temporales sua largitate donavit, et ipse nobis animam inspiravit.
IV.
De quarto nota, quod dicitur de Domino sibi non esse cura de aliquo, quod videlicet non respicit personas hominum. Non enim propter abundantiam temporalem, vel potentiam saecularem dat alicui hominum eo facilius vel gratiam in praesenti, vel gloriam in futuro, imo pauperculo alicui et humili eo facilius elargitur. Unde ipse dicit, Isa. LXVI, 2: Ad quem respiciam, nisi ad pauperculum, et contritum spiritu, et trementem sermones meos?
Rogate ergo Dominum, ut sic doctrinam suam exsequamur, quatenus ad claritatem vultus ejus pervenire mereamur. Quod nobis praestare dignetur, etc.
3. Third, Truth asserts that only he who will have been clean will enter into the kingdom of heaven. Hence he says, Matthew XIX, 12: There are eunuchs who have castrated themselves for the kingdom of God; he who can receive, let him receive. To castrate oneself is to consecrate oneself to chastity. But chastity embraces three grades, namely of marriage, widowhood, and virginity. Whoever will not have been found in these three grades will not be reckoned clean, but unclean; and such a one cannot enter into the most clean hall of God. For nothing defiled will enter into it, as is said in Revelation XXI, 27.
III.
Concerning the third, note that the way of God which Jesus teaches is the way of justice. He teaches this way where he says: Render the things that are Caesar's to Caesar, and the things that are God's to God 1. By Caesar is understood every human being, of whatever condition, office, or dignity he may be. Therefore the way of justice consists in these two things, namely that we pay to human beings the things that belong to human beings, and render to God the things that are God's.
The Apostle invites us to the first at Romans XII, 7: Render debts to all: to whom tribute, tribute; to whom toll, toll; to whom fear, fear; to whom honor, honor. Augustine also says: "The sin is not forgiven unless what was taken away is restored."
We ought also to render to God the things that are God's, namely the tenth of all our possessions, and body and soul. For he gave us temporal possessions by his largeness, and he breathed into us the soul.
IV.
Concerning the fourth, note that it is said of the Lord that he has no concern about anyone, namely that he does not respect the persons of human beings. For not on account of temporal abundance or worldly power does he more easily give to any person either grace in the present or glory in the future; rather he gives more easily to some very poor and humble person. Hence he himself says, Isaiah LXVI, 2: To whom shall I look, except to the little poor one and the one contrite in spirit and trembling at my words?
Therefore ask the Lord that we may so follow his teaching that we may deserve to come to the brightness of his face. May he deign to grant this to us, etc.
Notes
- Matthew XXII, 21. (Matth. XXII, 21.) ↩
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