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Sermons by St. Vincent Ferrer - Hildegard of Bingen - 01-06-2021
St. Vincent Ferrer -- Sermon on the Feast of the Epiphany (Mt 2:1-12)
Mt. 2:1-12 [i]Douay When Jesus therefore was born in Bethlehem of Juda, in the days of king Herod, behold, there came wise men from the east to Jerusalem. 2 Saying, Where is he that is born king of the Jews? For we have seen his star in the east, and are come to adore him. 3 And king Herod hearing this, was troubled, and all Jerusalem with him. 4 And assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born. 5 But they said to him: In Bethlehem of Juda. For so it is written by the prophet: [/i]
6 And thou Bethlehem the land of Juda
art not the least
among the princes of Juda:
for out of thee shall come forth the captain that shall rule my people Israel.
7 Then Herod, privately calling the wise men, learned diligently of them the time of the star which appeared to them; 8 And sending them into Bethlehem, said: Go and diligently inquire after the child, and when you have found him, bring me word again, that I also may come to adore him. 9 Who having heard the king, went their way; and behold the star which they had seen in the east, went before them, until it came and stood over where the child was. 10 And seeing the star they rejoiced with exceeding great joy. 11 And entering into the house, they found the child with Mary his mother, and falling down they adored him; and opening their treasures, they offered him gifts; gold, frankincense, and myrrh. 12 And having received an answer in sleep that they should not return to Herod, they went back another way into their country.
"And falling down they adored him," (Mt 2:11)
Today's feast is commonly called Epiphany or Appearance, which is the same. Because the Virgin Birth which had been hidden and secret, today was manifest to the nations. So the churchmen say and call this feast Epiphany, from "epi" which is "above" and "phanos" which is "appearance," because the star appeared over the nations. In order that God should wish to give us sentiments of sweetness of this feast in our souls, let us salute the Virgin Mary, etc.
"And falling down they adored him." The assigned reading reveals to us in a few words the great and perfect reverence which the three kings of the east offered today to our Lord Jesus Christ, "falling down, etc." Not only did they uncover their heads, nor were they content to bend their knees, but they folded their hands and arms, and even their whole body. "And falling down they adored him," (Mt 2:11).
Now to give us a reason for this adoration – for reason begets understanding, and authority confirms belief – I find in sacred scripture that for true, devout and perfect adoration two things are required: a reverent attitude of the interior mind, and a humble gesture of the outward body. As for the first, when man thinks of the infinite and incomprehensible majesty of God and his transcendent power, there comes a reverent trembling interiorly in the soul, and from this there follows exteriorly a humility in the body, joining the hands, genuflecting, or prostrating oneself in prayer to God. Divine adoration consists in these two.
To understand this reason, it must be understood that God created man in his substantial being different than other creatures. Man is a composite, substantially with respect to the soul, and materially with respect to the body. Not so the angels, who are only spiritual substances, nor the animals which are material substances. Because of this man is similar to the angels and animals, because he has both.
So God wishes to be worshipped by both: from the soul thinking of the majesty of God, and from the body through humble gestures. Just like a landowner who leases his field and vineyard for a certain assessment of use. He requires an accounting from both, otherwise he takes back to himself the whole commission. So God is with us. He gives us the vine, the soul which makes the heart drunk with the love of God, and the field of the body that it might bear the fruit of repentance and mercy. So from both he would have a reckoning of devout adoration. Of the angels he asks only spiritual adoration, reverential movements of the mind. Of the animals he asks only a reverential posture of the body, like the ox and ass when they adored Christ in the manger, because they could only bend their knees, but interiorly they had no thoughts. But from us God wishes both, namely the reverent motion of the mind, and bodily actions.
Christ said, "But the hour comes, and is now, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeks such to adore him. God is a spirit; and they who adore him, must adore him in spirit and in truth," (Jn 4:23-24). Note, "the hour comes," the time of the law of grace, "when the true adorers shall adore the Father in spirit" with respect to the soul, "and in truth" with respect to the body, because that is truth, when the body conforms and corresponds to the mind. And he gives a reason, saying, "God is a Spirit," and so it is necessary to "adore him in spirit and in truth."
Think of the miracle found in John 9, of the man born blind, given sight by Christ, to whom he says: "'Do you believe in the Son of God?' He answered, and said: 'Who is he, Lord, that I may believe in him?' And Jesus said to him: 'You have both seen him; and it is he who is talking with you.' And he said: 'I believe, Lord. And falling down, he adored him,'" (Jn 9:35-38). See the reverential interior movement in the soul and the external bodily gesture, because "falling down he adored him."
The three kings acted thus when they saw the infant Jesus. Instantly there entered into their souls a movement of reverential fear from the presence of divine majesty. And so, "prostrating themselves they adored him."
Of these three kings I shall explain four points
First how they prepared themselves diligently [se paraverunt diligenter]
Second how they went forth courageously [ambulaverunt fortiter]
Third how they sought him persistently [quaesierunt firmiter]
Fourth how they adored him profoundly. [adoraverunt firmiter]
And from the fourth point the theme speaks, "Falling down they adored him."
DILIGENTLY PREPARED THEMSELVES
The first point is to tell how these three holy kings aptly prepared themselves. We need to know what God promised Abraham and the holy patriarchs, that he would send his son, born into this world of a virgin, true God and true man. About this he gave clear prophecies, not only to the Jews in Judea, but also to diverse parts of the world, as a sign that he would come not only to save the Jews, as they falsely believe, but also all those believing in him and obeying him.
He especially sent prophecies to the eastern regions – where there were great prophets and wise men – through the prophet Balaam saying: "I shall see him, but not now: I shall behold him, but not near. A star shall rise out of Jacob and a scepter shall spring up from Israel: and shall strike the chiefs of Moab," (Num 24:17). Note: "I shall see him," Christ, whom he saw not in himself but through his successors; "I shall see him, but not now," because from the text of the bible there were 1,500 years from Balaam to Christ. But these three kings were from their own time [genere], and he gave them signs saying: "A star shall rise out of Jacob," from the promised land, "and a scepter shall spring up from Israel," the Messiah king savior, and he "shall strike the kings of Moab," which is so interpreted. It [Moab] signifies the devil who is the father of sinners, to whom Christ said: "You are of your father the devil," (Jn 8.44), "the kings of Moab," i.e. of the devil or of Lucifer.
And there are seven princes who are the captains of the seven capital sins:
· The first prince, and captain of pride is called Leviathan, in Job 40, (v. 20). He is the king over all the sons of pride.
· The second prince, and captain of avarice is called Mammon, about whom Christ spoke in Matthew 6:24: "You cannot serve God and mammon."
· The third prince, and captain of lust is called Asmodeus, about whom we read in Tobit 3:8: "And a devil named Asmodeus had killed them," namely the lusting [bridegrooms].
· The fourth prince, of envy is called Beelzebub. Luke, 11:15 " He casts out devils by Beelzebub, the prince of devils," The word was about the envy of the Jews of Christ.
· The fifth prince, of gluttony is called Beelphegor. Ps. 105:28: "They also were initiated to Beelphegor: and ate the sacrifices of the dead."
· The sixth prince, of anger is called Baalberith. Judges 9:4: "..out of the temple of Baalberith: wherewith he hired to himself men."
· The seventh prince, of sloth is called Astaroth. I Kings 7:3: "Put away the strange gods from among you, Baalim and Astaroth: and prepare your hearts unto the Lord."
Lord Jesus Christ struck down these seven princes with the staff of his preaching. David said: "The Lord will send forth the scepter of your power out of Sion," (Ps. 109:2).
About this prophecy of Balaam, Chrysostom says, that his disciples and those who were of his kind, after his death wished to observe that star. And they ordained that certain ones of them would stand on the tall Mount Victory, to gaze at the heavens. There they would wash themselves, believing that by this their sins were forgiven, and they would pray saying, "O God of heaven, God of Israel, send the star," and fulfill the prophecy," (Cf. James of Voragine, Golden Legend). And so they divided up times [to watch] for themselves. And on the night of the nativity, by divine providence, these three Kings of the East, great philosophers and astrologers, on Mount Victory saw the predicted star. And at the moment when Christ was born of the Virgin's womb, the star appeared to them extremely bright, and low in the sky, nor did daylight dim its appearance.
Chrysostom repeats the opinion that there was the image of a child in that star, with a cross on his forehead. Some say that the Magi wanted to adore the star. But Augustine says that the angel of the Lord told them that they should not adore the star, but that they should make their way to adore the newly born Creator.
Then the kings took counsel how they should travel, how they should prepare, and what they should bring to offer to him, saying, "He is a great king and powerful. We should offer him gold. And he is God and creator, because the stars serve him, so we shall offer him incense. And in this sign of the cross it is revealed that he is to die on a cross, and so we shall offer him bitter myrrh." [Ecclesiast.] The Magi seeing the star, consulted each other. "This is the sign of a great king. Let us go and inquire of him and offer him gifts, gold, frankincense and myrrh."
I believe, therefore, although it is not written, that the holy kings symbolized in their gifts what they believed about Christ. I believe that also [it was expressed] in their clothing, because the king who brought the gold, was clothed in a gold shirt, and the one who brought the incense, in a purple tunic, and the one with the myrrh, in a red scarf. See how they made themselves fit both in gifts as well as clothing.
Morally.
I find in sacred scripture that God promised men two stars, one in the old law, namely that which appeared to the eastern kings, which prefigured the redemption of mankind. The second, and better, was promised in the new testament saying: "And he that shall overcome, and keep my works unto the end, ... I will give him the morning star," (Rev 2:26,28). This signifies heavenly salvation. Note, he who shall conquer the devil through humility, the flesh through chastity, and the world through poverty, "and keep my works unto the end...I will give him the morning star," i.e. the good angel guiding the soul to Christ. See how the angels in sacred scripture are called stars. The reason is because just as the heavenly firmament is decorated and bedecked with stars, so the empyreal heaven is decorated and bedecked with angels, and so they are referred to as stars. Authority: "And the stars have given light in their watches, and rejoiced: They were called, and they said: Here we are: and with cheerfulness they have shined forth to him that made them," (Bar 3:34-36). Note "the stars," i.e. angels, "stars have given light in their watches" i.e. to men who were keeping watch. David: "For he has given his angels charge over you; to keep you, commanded to his angels to keep you," (Ps. 90:11). They bring to the understanding what ought to be believed, to the memory what is to be feared and remembered, and to the will what is to be hoped for, and to deeds, what is to be done. And when a man receives the light of their instruction, he rejoices.
And in the end, when a man is in the arms of death, God sends the morning star, i.e. an angel who leads the soul to Christ, just as that star led the kings to Christ. And so it happens that if this [Epiphany] star is corruptible, because it is immediately was changed back into the underlying material, once it had been observed and desired, how much more should we await that incorruptible star, by washing ourselves from all uncleanness and sins? First by washing our heart from anger, rancor and ill will; our mouths from blasphemies, lies and detractions; our hands from theft and extortion and the like; and the whole body from the corruptions of lust and carnal sins.
Note from the aforesaid evidence that this star which appeared brighter in the birth of Christ was not one of the heavenly stars, for five reasons, which St. Thomas gives III Pars, q. 36, a. 7. St. Thomas says, repeating the opinions of others, that the essence of this star most probably was of a new creation, not in the heaven, but in the atmosphere, which moved according to divine will. Augustine believed namely that it was not of the heavenly stars, because he says in his book Contra Faustum Bk, 2, "Besides, this star was not one of those which from the beginning of the world continue in the course ordained by the Creator. Along with the new birth from the Virgin appeared a new star." Chrysostom believes this too.
Proceeded With Courage
The second point is to declare how the three holy kings proceeded with courage, because from the head of the world, namely from the East, they came for thirteen days to Judea which is in the middle of the world. In fact, from what I have found in the text and in the Glosses of the doctors, having prepared themselves they immediately began their journey.
The star first rose ahead of them, showing them the way which they should take. So that when they had to climb a hill, first the star rose, and when they had to descend, it descended. When they had to cross a river, the star showed them the place to ford it. And when they were in a village in which they had to rest, the star would remain motionless over the hotel. Then when they were leaving the star would lead again and they would follow. Doesn't this seem to you to be a great miracle? In this way they came to their destination, the promised land.
And on the next day when they were to enter the land of Judah, the star disappeared from their sight. Imagine the sadness they had, saying, "O woe! What is this? Has the star disappeared because of some sin of one of us? What should we do?" St. Thomas Aquinas says that they took counsel on what they should do. One said that they should return, because to seek a new king in a foreign land would be very dangerous. Others said that they should at least go into the city of Jerusalem; "Such a king ought to be born in a noble city, or at least they would know where he had been born, because there were great rabbis and professors there, so let us do what we can." And they came to the city of Jerusalem.
And then was fulfilled the prophecy of Isaiah, saying: "Arise be enlightened, O Jerusalem: for your light is come, and the glory of the Lord is risen upon you. For behold darkness shall cover the earth, and a mist the people: but the Lord shall arise upon you, and his glory shall be seen upon you. And the Gentiles shall walk in your light, and kings in the brightness of your rising," (Is 60:1-2). The gentles speak to the Jews as if to a person sleeping saying: "Arise" city of Jerusalem, "be enlightened," with the brightness of the light of faith, "for your light is come," the Christ. Note: "And the Gentiles shall walk in your light," not just the Jews.
Morally:
The kings, having lost their star, came to Jerusalem, so that they can be instructed there. So should we do when we lose the star of the grace of God. You know that the grace of God is called a star, signified by the star of the kings. Why? Because just as that star directed and led the kings to Christ in Judea, so the grace of God directs and leads and shows the way to paradise to those who have it. At a fork in the road it points out the way, to the right. O how many forks in the road there are in this world for those who chose not to go to Christ.
· First is of pride and vanity to the left; of sweetness and humility to the right. The star of the grace of God points to the right, the way of humility, which is the correct way, straight and good and without danger.
· Second is [the fork] of avarice and desire; and of mercy and liberality.
· Third is [the fork] of lust and carnal desires; and purity and innocence.
· Fourth is [the fork] of envy and malice on the left; and of benevolence and goodness on the right, which the star of grace makes clear.
· Fifth is of gluttony and voraciousness; and abstinence and moderation.
· Sixth is [the fork] of anger and brutality; and of peace and unity.
· Seventh is [the fork] of torpor and laziness; of diligence and industriousness.
In these the star of the grace of God directs us, also the star of the grace of God shows the way, ascending through the contemplative way and descending through the active way for works of mercy and piety. It also shows the crossing on the river of worldly delights, where many are drowned, submerged by food and drink and clothing, and tastes, etc.
So Blessed John says: "Let the anointing, which you have received from him, abide in you. And you have no need that any man teach you; but as his anointing teaches you of all things," (1John 2:27) Note: "the anointing," Gloss, i.e. divine grace. But what must you do when the state of divine grace is lost, which is not lost but through mortal sin? I say you ought to do what those holy kings did, namely go to Jerusalem, i.e. to the church, to confess our sins, and so rediscover the star of the grace of God. Thus Christ said to Paul, who lost the star, "Go into the city, and there it shall be told you what you must do," (Acts 9:7). Note, "the city" i.e. Damascus, which is translated "bloody" and signifies the church in which the blood of Christ is consecrated and consumed.
Sought Him Discreetly
The third point is how these three holy kings sought Christ discreetly, the place of the birth of Christ, after they had been in the city of Jerusalem. When the kings were near the city, think how there was a disturbance in the city, especially because Herod, who was a new king, and a foreigner to the people of Judah, feared for himself, and kept himself apart from them. Think how Herod immediately sent for the kings to find out who they were, and whom they sought, and why they had come. The kings replied that they had come to seek the newly born king of the Jews. You can imagine that someone warned them "Do not tell, otherwise Herod would follow you." They did not deny the truth. "We have seen his star in the east, and have come to adore him," (Mt 2:2). Chrysostom: "Consider the devotion of the kings. They have not yet seen Christ, and they are prepared to die for him." Herod had asked why they had come. Think what fear and pain entered into his ear, especially because he was already afraid of this. And he had heard of the wonders which would happen at the birth of the Christ, on account of which he considered himself ruined and destroyed. About this the Evangelist Matthew writes: "[Herod] hearing this, was troubled, and all Jerusalem with him," (Mt 2:3). But he hid his malice, feigning joy at the birth of Christ. And because the kings of the east had come in simplicity, and unarmed, he permitted them to enter the city and received them honorably.
Next, he said to them, "My lords, why have you come?" They replied, "We seek the whereabouts of the one who has been born king of the Jews." See what peril they placed themselves in. Herod, dissimulating, said, "I have heard something of this, but I don't know whether it is certain that he has been born." The kings replied: "It is certain, because we have seen his star in the east." Then Herod said: "And now, my lords, what do you wish?" They responded, "We have come with gifts to adore him." Then Herod, in a loud voice, eagerly asked of them the time when the star appeared to them. In private he asked them, "Tell me exactly the day and time of his birth. And I, with my masters, doctors and rabbis shall tell you of the place where he has been born, that we all might come to adore him." O deceiver! With his other hand he already was readying the sword, that he might cut him down if he could. And gathering all the chief priests and the scribes he consulted them as to where the Christ would be born. They all agreed and responded it was in the city of Bethlehem according to the prophet Michea: "And you, Bethlehem Ephrata, are a little one among the thousands of Judah: out of you shall he come forth to me he who is to be the ruler in Israel," (Mic 5:2). Note "who is to be the ruler," ruler in virtues, by the example of his behavior and preaching. Then Herod informed the kings of the place, and sending them to Bethlehem said: "Go and diligently inquire after the child, and when you have found him, bring me word again, that I too may come to adore him,"(Matt. 2:8). O betrayer! Enemy of the Church! Wicked Herod, why do you fear the Christ to come? He who rules [gives] the celestial kingdom does not seize a mortal kingdom. Thus the holy kings sought him discreetly and with great diligence.
Morally:
The holy kings, before they came to Herod, were guided by a star, but after they had gone to King Herod, they turned again to holy scriptures to guide themselves, etc. Herod signifies the Antichrist, because just as Herod wishing to kill the Christ, killed the innocents, so the Antichrist wishing to destroy the faith of Christ, shall kill Christians contradicting him. And that star signifies human science, logic, philosophy, laws, canons, by which we are now directed and ruled. But in the time of the Antichrist it shall be necessary to turn again to sacred scriptures, because the Antichrist shall not believe in logic, nor philosophy nor poetry nor laws, etc. Only with sacred scripture shall we make a stand against him. Therefore how guilty are we now, because no one cares about the Bible. Laypeople give themselves to profitable sciences. And among religious, who ought to study sacred scripture, one devotes himself to Virgil, another to Ovid, another to Terence, and so for the others. This is one sign, among others, of the nearness of the Antichrist. Because the Antichrist, to prove his error that he is the Messiah and the son of God etc., shall bring forth only the text of the Bible and the prophets. How do you defend yourself, to refute him, if you are ignorant of the Bible? About this there is a prophecy of Solomon saying, "When prophecy shall fail, the people shall be scattered," (Prov 29:18). This prophecy speaks of the old testament. Christ speaks to all, saying, "Search the scriptures, for you think in them to have life everlasting; and the same are they that give testimony of me," (Jn 5:39).
adored him profoundly
The fourth point is how they adored him profoundly. After they had received the instruction or permission to depart from Herod, and when they had come to Jerusalem's gate, the star reappeared to them. O if one could express the joy which they had! And Matthew relates this. "And seeing the star they rejoiced with exceeding great joy," (Mt 2:10) We now know the reason why the star hid from them, so that by a double sign, the star and the scriptures, they might be certified of the truth and would have a double testimony. And the star went before them as before.
When they were near Bethlehem, the judges and officials of Bethlehem, who had heard of their arrival, came to meet them saying, "What do you wish? And why do you come here?" They replied, "Where is the one who has been born king of the Jews? We have seen his star in the East and we come to adore him." They said, "We know no other king but Herod." O liars! That star illumined those three kings, and the sun, that is, Christ, was not able to illuminate them. Their sinfulness was blinding them, placing an obstacle on the night of the nativity, when [light] was shining. And the star was seen by all, as Maximus says in his sermon for today. "Rightly one star shone, the rays of which a faithless people were not able to hide, nor hide its truth; where the very heaven of the universe shone forth with a sidereal light to the eyes of everyone." Think when the Jews looked at the star, how it brought devotion to the good, and instilled terror on the wicked. How they wondered because it did not shine from very high up. The kings followed it and entered the city and finally came to the place where the child was.
The holy teachers tell us that the Virgin Mary was still in that cave with the child where she had given birth. And the Gloss says that Joseph, by divine providence, was not there at that time, lest he himself be thought to be the father of the child. When the Virgin Mary sensed that the army which she feared was coming, imagine how she hid the child in the manger and began sewing and knitting, praying, and her whole heart trembled.
The star stood above the place where the child was. And the kings were amazed when they did not see a palace there, or a noble house, and they looked at each other saying, "How is it that the star is not moving?" Maximus says that the star emitted new and brighter rays, which told the kings "Here is the king whom you seek." The kings dismounted from their horses and beasts, and one of them coming to the entrance of the cave lifted up the door-covering a little, and aske, "Who is here?" He saw the Virgin knitting and sewing. The other two kings approached, and when they saw the Virgin Mary, they immediately were seized with great devotion. She said to them, "My lords, what do you seek?" They asked: "Do you know where the one is who has been born King of the Jews, because we wish to adore him." The Virgin Mary did not say that she did not know, but she said, "Lords, the great ones, the rabbis and rectors of the city ought to know." She spoke the truth, and immediately the kings hearts were fully inflamed. And again going out they looked for the star. It was standing immediately overhead, and not moving. It was even more beautiful. They returned to the Virgin and they said to her, "Have you a son?" She responded, "Yes, my lords." "How long is it since you gave birth?" She replied, "Lords, today is the thirteenth day." The kings said "Dear young woman, please show him to us." Then the Virgin, knowing that they had come with good intentions, picked up the child from the manger, and held him out to them. They said: "What is his name?" The Virgin Mary replied, "Jesus." In hearing the name they prostrated themselves and adored him saying, "O Savior, it is good that you have come. O Lord such is your humility that you have wished to come in a stable of this miserable world. You who are infinite in divinity, are now confined in humanity. You who are Creator, have become a creature. You who are immortally and invulnerably safe, have become vulnerable and mortal. O Lord this is such a grace!" And weeping they kissed his feet. Then adoring the mother, they said, "O Chamber of Paradise, Temple of God, Chalice of the Holy Spirit. O Blessed, you have brought to us a Savior."
The evangelist says that opening their treasures they gave him gifts of gold, frankincense and myrrh. Gold for a great king, frankincense for the true God, and bitter myrrh for one who would suffer. And so the prophecy of David was fulfilled of this day saying, "The kings of Tharsis and the islands shall offer presents: the kings of the Arabians and of Saba shall bring gifts: And all kings of the earth shall adore him: all nations shall serve him," (Ps 71:10-11). Note, they "shall serve him," namely for the good reward and remuneration which he gives to his servants. Otherwise one serves the world, which brings death to his servants and delivers his soul to the devil, for eternal punishment. But Christ gives grace to his servants in this world, and glory in the next. Therefore he is to be served, and so Christ said, "The Lord your God shall you adore, and him only shall you serve," (Mt 4:10).
Then the holy kings prayed to God, that He might show them if they should return to Herod. But the Evangelist says, that "having received an answer in sleep," from an angel, "that they should not return to Herod, they went back another way into their country," (Mt 2:11).
Think a moment here, when Joseph came and saw such gold, incense and myrrh, how he rejoiced. But on the other hand he was saddened, that he was not judged worthy to be present for such a special event. St. Bernard says that they gave all of their gold out of love of God.
Morally.
· From the example of the kings we ought to offer the gold of our conversion. Such a person can say with David, "I have loved your commandments above gold and topaz," which is a precious stone, "therefore was I directed to all your commandments: I have hated all wicked ways," (Ps 118:127-128).
· Second, the frankincense of devout prayer, saying, "Let my prayer be directed as incense [in your sight]," (Ps 140:2).
· Third we should offer the myrrh of voluntary penance. And such a one can say, "You shall ... make me to live. Behold in peace is my bitterness most bitter: but you best delivered my soul that it should not perish," (Is 38:16-17).
RE: Sermons by St. Vincent Ferrer - Hildegard of Bingen - 01-09-2021
St. Vincent Ferrer - Sermon on the Baptism of Jesus Mt 3:14
Mt 3:13 Then cometh Jesus from Galilee to the Jordan, unto John, to be baptized by him. 14 But John stayed him, saying: I ought to be baptized by thee, and comest thou to me? 15 And Jesus answering, said to him: Suffer it to be so now. For so it becometh us to fulfill all justice. Then he suffered him. 16 And Jesus being baptized, forthwith came out of the water: and lo, the heavens were opened to him: and he saw the Spirit of God descending as a dove, and coming upon him. 17 And behold a voice from heaven, saying: This is my beloved Son, in whom I am well pleased.
"I ought to be baptized by you," (Mt 3:14), in today's gospel. Holy Mother Church today celebrates this feast of the Baptism of Christ, about which today's gospel speaks, how Christ was baptized by St. John. And our sermon shall be about this. We have a number of good speculative teachings to enlighten the intellect, and moral instructions for the correction of life. But first let the Virgin Mary be hailed, etc.
In the present sermon I have thought to follow the way of jurists, who in their schools, when they want to read or dispute, first set forth the case of the law [casum legis]. Then ask how the law applies [quid iuris]. So first I shall recite the case of divine law, the story of the holy gospel. Then I shall posit some speculative and moral questions.
The gospel story tells how Christ came from the town of Nazareth to John at the Jordan that he might be baptized by him. The Holy Spirit revealed to John that this man was the savior of the world, true God and true man. On account of which John, in wonder, spoke reverently the theme text: "I ought to be baptized by you, and you come to me? " (Mt 3:14). Christ said to him, "Suffer it to be so now. For so it becomes us to fulfill all justice," (v. 15). Christ did not speak pompously [pompatice] as from the Lord, but he spoke personally, as himself to John saying, "So, through humility it is fitting that we fulfill all justice." Christ, "Humbled himself, becoming obedient unto death," (Phil 2:8). Behold here the total fulfillment [impletio] of justice in human redemption. Gregory the Great, [Easter Prayer]: "It would benefit us nothing, unless we had been redeemed." Behold, John also was humbled to fulfill the command of Christ that he be baptized, and trembling all over, he baptized Christ. The Church, the Baptist, trembled, and dared not touch the holy crown of the head of God. With a shudder he cried out, "Sanctify me, Savior!" John used this form in baptizing Christ.
Morally, we are here instructed by this, that John, so holy himself, about whom Christ said, "among them that are born of women there has not risen one greater than John the Baptist," (Mt 11:11), dared not touch Christ. Note here how great ought to be the purity and good life of priests who have to touch Christ in the sacrament of the altar. And so holy scripture says, "The priests that come to the Lord, let them be sanctified, lest he strike them," (Ex 19:22). Also the laity are not to approach the altars, cf. Numbers 1 & 3. One who is not of the family of Aaron, i.e. not a priest, who comes forward, is to be killed. If what is said in the old law is true, holier and more worthy is the altar of the new law than the old. How much more dignified is Christ who is sacrificed on the altar of the new testament, than a lamb which is sacrificed on the altar of the old testament. So the altar of the new testament is of a greater dignity. I argue now from the lesser to the greater. If then there was a punishment of death for one who approached the altar by leaning on it ...if it is said, "Never can a man kiss the altar," etc., I reply "always, reverently," but it would be better to kiss the ground next to the altar where the feet of the priest stand. "Be you humbled therefore under the mighty hand of God, that he may exalt you in the time of visitation," (1Pet 5:6). Tell of how the hand of the divine person or power humbles and brings low the proud and exalts the humble.
Now, having stated the case of the gospel law, some questions have to be raised [quid iuris] – what law applies. And I raise five questions for discussion.
1. WHY DID CHRIST COME TO BE BAPTIZED?
First about this, where the gospel says. "Jesus comes from Galilee to the Jordan, to John, to be baptized by him," (Mt 3:13), it is asked: Why did Christ wish to be baptized? The reason for this question is because baptism is given primarily against original sin, and also against actual sins if there are any. But Christ did not have any sin, neither original nor actual. "Who did no sin," (1Pet 2:22). Therefore it seems that he ought not to be baptized.
I reply that Christ wished to be baptized, not that he might receive something from baptism -- we receive from baptism various spiritual gifts: the remission of sins, sanctification, virtues and graces, the gifts of the Holy Spirit, and the infused moral virtues. Christ received none of these from baptism. He wished rather to receive baptism so that he might give to baptism regenerative power, as Bede says in his homily for today. "The Son of God comes to be baptized by a man in the water of the Jordan, he who was pure of all uncleanness, that washing the filth of all our sins, he might sanctify the flowing of the waters."
null Recall the appropriate legend about the unicorn which by the touch of his horn purifies water. Then the awaiting animals can drink. This properly signifies the baptism of Christ. And so in sacred scripture Christ is called a unicorn: "But my horn shall be exalted like that of the unicorn: and my old age in plentiful mercy," (Ps 91:11), and the prophet speaks in the person of the church saying, "shall be exalted." Christ is like a unicorn, because divinity and humanity in Christ make up only one horn, i.e. one person. "And my old age." Note, just as the ages of a man are seven, so also are there seven ages of human nature: infancy was from Adam to Noah; childhood from Noah to Abraham; adolescence from Abraham to Moses; youth from Moses to David; adulthood [virilitas] from David to the Babylonian captivity; old age from the Babylonian captivity to Christ; decrepitude from Christ to the end of the world. See why he says, "My old age in plentiful mercy," i.e. abundant, because now the mercy of God abounds, for all sins with respect to guilt are remitted in baptism and also with respect to punishment. Another text authority, Luke 1:69 says: "And he has raised up a horn of salvation to us." "The horn of our salvation" is the body of Christ. Today, this most pure unicorn touches the waters, so that by his touch he might confer a regenerative force for all others. Tell how Christ terminated and finished the purification of the old law, which took place through circumcision, and begins the purification of the new law, which happens through baptism. Christ is called the "Alpha and Omega; the beginning and the end," (Rev 21
, the beginning of the new law and the end of the old. For this reason we Christians receive only baptism and not circumcision, because in Christ the sacraments of the [old] law have their end and term. God said to Abraham, "Walk before me, and be perfect. And I will make my covenant between me and you," (Gn 17:1-2). Between these two terms or forces, Abraham and Christ, the covenant of circumcision should endure for two thousand years. The Apostle says , "Behold, I Paul tell you, that if you be circumcised, Christ shall profit you nothing," (Gal 5:2). Whoever, therefore, wishes to be circumcised, following the example of Christ, sins gravely.2. WHY OUGHT JOHN BE BAPTIZED?
A second question is about this, that the theme text has John saying to Christ, "I ought to be baptized by you," (Mt 3:14). We might ask: Why did St. John say this since he was sanctified in the womb of his mother? Luke 1;15: The angel said to Zachary, John's father, "He shall be filled with the Holy Ghost, even from his mother's womb." Why then did John say to Christ, "I ought to be baptized by you?"
I reply, according to the determinations of the holy doctors, that baptism places a character in the soul, a certain beautiful sign, like a royal crown, which sign no one in paradise can have unless he had been baptized. So neither Abraham, nor Isaac, nor Jacob, nor David nor anyone of the old testament have this sign, nor also those fifty philosophers [rhetores] of St. Catherine [of Alexandria] who were killed without the baptism of water, although they were saved by the baptism of blood. Of this sign the Apostle says, "Believing, you were signed with the holy Spirit of promise, who is the pledge of our inheritance," (Eph 1:13-14). "The pledge" is the down payment of the inheritance, like that which they give to merchants. Therefore, although St. John had been sanctified in the womb of his mother, nevertheless he did not have the character. Because of this, so that he might have it, he said to Christ, "I ought to be baptized by you," to receive this sign. And because he said "I ought," we have for certain that Christ baptized St. John, and also the apostles and disciples. From apostolic authority: "Jesus and his disciples came into the land of Judea: and there he abode with them, and baptized," (Jn 3:22). But it is said John 4, as if to the contrary, "Though Jesus himself did not baptize, but his disciples," (v. 2). Augustine and the Gloss agree on this point, when John says, "and he was baptizing." The Gloss says [he was baptizing] the disciples and apostles, though Christ did not baptize others. The disciples baptized others. For the same reason it is believed that Christ baptized the Virgin Mary, that she might have that sign of the crown. You know the difference between a crown and a tiara [crinale]. The sign of the character is like a crown, and on its front it has a band [monile] with the name "Jesus." "Lo a lamb stood upon mount Sion, and with him an hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads," (Rev 14:1).
Morally. Because we Christians bear the name of Jesus written on our foreheads, beware lest we bring the name of the devil in our mouth, saying, "In the devil's name why did you do such and such." Take note of the thief crying out "Jesus!" and the devil crying out "Thieves! Thieves!" This is against those who don't know how to say anything without invoking the name of the devil. David, Psalm 39: "Blessed is the man whose trust is in the name of the Lord," (v. 5), and does not speak the name of the devil.
3. WHY DID THE DOVE DESCEND?
The third question is about this. The Holy Spirit "descended like a dove," (Mt 3:16) on him. Why? Because it is certain that Christ as man, from the instant of his conception, received the Holy Spirit, who never left him: Isa 61:1 and Luke 4:18, "The Spirit of the Lord is upon me. Wherefore he hath anointed me," by grace at my conception.
Response: The Spirit descended like a dove on him, not as if he had not had it before or he was not in him, nor that he might confer at that moment a new grace, as he would coming on the apostles on the day of Pentecost (Acts 2), and in Luke 1:35, he came upon the Virgin Mary, but to show us that the Holy Spirit descends on one who is baptized, and there he makes his dwelling as if in his own temple. When someone before baptism, by habit at least, or by reality, or vow becomes the dwelling place of demons, in being baptized he is exorcized to expel the demons.
Morally, from the fact that once the Holy Spirit takes up his dwelling place in a creature, he never recedes from the creature unless he shows irreverence to him through mortal sin. He does not leave for venial sin. But when a man sins mortally, then he drives the Holy Spirit from himself and welcomes the devil. O what an injury! To expel the king and to welcome a lecherous pimp [ribaldum lenonem]. So scripture says, "For it had been better for them not to have known the way of justice, than after they have known it, to turn back from that holy commandment which was delivered to them. For, that of the true proverb has happened to them: 'The dog is returned to his vomit;' and, 'The sow that was washed, to her wallowing in the mire,'" (2Pet 2:21-22). So children should be taught and nourished lest they hand over a mess to the Holy Spirit who dwells in them. See what parents ought to teach their children..
4. WHY DID THE VOICE SPEAK?
The fourth question is about this, "A voice came from heaven: You are my beloved Son; in you I am well pleased," (Lk 2:22). It is asked why this voice has happened, because it is certain that Christ did not begin then to be the Son of God, because Christ eternally is the Son of God. Authority: "The Lord said to me: You are my son, today have I begotten you," (Ps 2:7). Note when he says here "today," many days result from the interposition of night. If the sun hovered over us always, there would be only one day. In heaven, there never is night, because God always, invariably, illuminates. "The city has no need of the sun, nor of the moon, to shine in it. For the glory of God has enlightened it, and the Lamb is the lamp thereof," (Rev. 21:23). When it is said, "Today have I begotten you," i.e. in eternity. Therefore why does that voice speak?
Response: Because that voice does not come for Christ, but for us, to show that in baptism we are made children of God. Just as a man with his wife begets legitimate sons and daughters, so Christ [begets children] with the Church his spouse. "The seed is the word of God.," (Lk 8:11). Therefore we Christians are all children of God, of the king Christ and the queen, the Church. It is otherwise before baptism. But after baptism parents ought to consider themselves as nurses of the child of Christ the King. "[A woman] shall be saved through childbearing;" that is, by nourishing, "if she continue in faith, and love, and sanctification," (1 Tim 2:15). "Behold what manner of charity the Father has bestowed upon us, that we should be called, and should be the sons of God," (1Jn 3:1).
Morally, we are instructed that just as the sons of the king do not go to the brothel, nor to taverns, nor to the place where they play dice etc., so neither should Christians, otherwise they would become unworthy and not gain the inheritance of paradise etc.
5. WHY DID THE HEAVENS OPEN?
The fifth question is about this, "And the heavens were opened," (Mt 3:16). It is asked why this, because the heavens were always opened to Christ. "All things are naked and open to his eyes," (Heb 4:13).
I reply that the heavens were opened not for his sake, but to show that the heavens are opened to those who are newly baptized. It was otherwise before the coming of Christ, because for more than five thousand years the heavens had been closed to mankind. The gates of paradise had been closed for all because of Eve, and through the Virgin Mary they had been opened again, etc. And so children who died after baptism before they had sinned mortally, immediately flew straightway to paradise, and they found heaven open. About whom Christ said to the gatekeepers of paradise, "Suffer the little children, and forbid them not to come to me: for the kingdom of heaven is for such," (Mt 19:14). Some women err when they say that they bypass purgatory because of [enduring] a mother's pains. "When [he] was in the midst of the captives by the river Chobar, the heavens were opened," (Ez 1:1). "Chobar " means baptism.
Morally, we are instructed lest we grieve for such children when they die. You should rejoice as if the king had taken your son into his court. Rather you should weep for your lecherous adult children [adulti ribaldi]. The Apostle [Paul] writes, "And we will not have you ignorant, brethren, concerning them that are asleep," innocently at rest, "that you be not sorrowful, even as others who have no hope," of resurrection, (1Thes 4:13).
RE: Sermons by St. Vincent Ferrer - Hildegard of Bingen - 01-11-2021
St. Vincent Ferrer O.P. -- Sermon on the Last Judgment – Mt 25:33 Sheep and goats
Mt 25:32-36
32 And all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separateth the sheep from the goats:
33 And he shall set the sheep on his right hand, but the goats on his left.
34 Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world.
35 For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you took me in:
36 Naked, and you covered me: sick, and you visited me: I was in prison, and you came to me.
32 And all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separateth the sheep from the goats:
33 And he shall set the sheep on his right hand, but the goats on his left.
34 Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world.
35 For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you took me in:
36 Naked, and you covered me: sick, and you visited me: I was in prison, and you came to me.
And he shall set the sheep on his right hand Mt 25:33
For the explanation of this text, approaching the material to be preached, you should know, that Christ speaking of his coming for judgment said, "And when the Son of Man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty. And all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separates the sheep from the goats. And he shall set the sheep on his right hand, but the goats on his left." (Mt 25:31-33). Note, "in majesty," for in his first coming, to accomplish the redemption, he did not come in majesty, but in humility and poverty. But in the second coming when he will come for rendering repayment, he will not come in humility and poverty but in such majesty and power that the whole world will tremble.
You know how? Note by a comparison to a tree with birds, many birds singing and flitting about [saltantes]. But when the falcon comes, they tremble and are frightened. So this world is like the tree bearing wicked fruits, of vanities, of pomp and delights, and some wish to fill their lap or stuff their mouth, and some search everywhere for these mundane things. In this tree all creatures, like the birds, are playing, like the Sun, and Moon and Planets; their motions and eclipses, etc. Also the elements. Sometimes the earth produces herbs, plants, flowers and fruits, and at another time lets them all go, in autumn. Water sometimes flows etc, sometimes not. The same of air. So now the birds in truth sing [in vere cantant], and mate [faciunt matrimonium] , for each wants his own, so that all creatures seem to be playing. But when the falcon comes and circles, the great eagle, the Lord Jesus Christ, the whole world shall fear. For the Sun shall stand still in the East, and the Moon in the West, so that they will not move themselves, nor also the stars, and all the mountains will melt etc. For this reason the church in the person of an individual Christian prays, "Deliver me, O Lord, from eternal death,"(from the Requiem Mass). If therefore the heaven and earth and other sinless creatures which have never violated the precept of God should fear, what shall you do, who sin often, how many oaths, how many corrupt deeds have you done etc. Then the sinners would prefer to be in hell than to face the angry judge. So Job says in the person of the sinner, "Who will grant me this, that you may protect me in hell, and hide me till your wrath passes," (Job 14:13). Then they shall say "to the mountains and the rocks: Fall upon us, and hide us from the face of him who sits upon the throne, and from the wrath of the Lamb," (Rev 6:16).
But those of good life, who in this world lived according to divine commands, and not according to their own inclinations, then they shall not fear, but they shall rejoice saying, "Lord I have desired this day; I now shall be glorified in body and soul," and so they say, "Glory to thee O Lord," etc., therefore Christ said, "But when these things begin to come to pass, look up, and lift up your heads," Gloss: rejoice in your hearts, "because your redemption is at hand," (Lk 21:28).
Second, he says, "then shall he sit upon the seat of his majesty," (Mt 25:31), because a judge passes sentence sitting. So he, as the universal judge of all shall sit in judgment, not on the earth, but in the air, so he may be seen by all. The wicked shall see his humanity, the good, however, the humanity and divinity. And the Virgin Mary shall sit with him, and the apostles, and all those who held to the apostolic life. Authority: "Behold we have left all things, and have followed thee: what therefore shall we have? And Jesus said to them: Amen, I say to you, that you, who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel," (Mt 19:27-28). O how much should we strive to obtain this honor. Also, "all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separates the sheep from the goats: And he shall set the sheep on his right hand, but the goats on his left," (vv 32-33). Thus the theme [text] is clear.
And I am in the moral material, therefore on that day only the sheep shall be on his right hand, when he says, "And he shall set," etc. Therefore, on that day it will be better to be a sheep of Jesus Christ that to have been a pope, or king, or emperor. Now, I see in sacred scripture that a man becomes and is revealed to be a sheep of Jesus Christ from five virtues, even if he had been the devil's goat before, namely by:
Simple innocence,
Ample mercy,
Steadfast patience,
True obedience,
Worthy penance.
SIMPLE INNOCENCE
First, the first virtue is when a man lives simply, nor hurts anyone in his heart, by hating, nor by defaming in speech, nor striking with hands, nor by stealing, and so such a life is called simple innocence, which makes a man a sheep of Christ. Reason: For just as a sheep does not strike with horns like a bull, nor bite with its teeth like a wolf, nor strike with hooves like a horse, but lives simply, so also if you wish to be a sheep of Christ, you should strike no one with horns of knowledge or of power, for lawyers strike by the horns of knowledge, jurists, advocates, or men who have great knowledge. Merchants too, by deceiving others. Lords and bullies strike with the horns of power, plundering or injuring, and extorting, using calumnies and threats, and the like. Listen to what the Lord says by the mouth of David, "And I will break all the horns of sinners: but the horns of the just shall be exalted," (Ps 74:11).
Also you should not bite with teeth as wolves do. By defaming you bite the reputation of your neighbor, by saying such and such happened. To defame someone is nothing else but to bite. Therefore, defamers are not the sheep of Christ, but wolves of hell. So the Apostle [Paul], "For all the law is fulfilled in one word: You shall love your neighbor as yourself. But if you bite and devour one another; take heed you be not consumed one of another," (Gal 5:14-15). Note the difference between biting and devouring, because to bite is to take a chunk, to devour is to swallow it all. They bite, who on one hand praise a man or woman, and on the other defame them by saying: "Do you know something. O, he is a good man and a good woman, but he has this defect." See, a bite out of his reputation. They devour when they say nothing good praising someone, but only the bad. See why the Apostle says, "If you bite..."
Also, you should not kick with your feet like horses. For they kick with their feet when they despise someone. Therefore children, do not hate your parents; nor parents, children; nor young people, old folks; nor the healthy, the sick; nor rich, the poor; nor masters, their servants; nor prelates, their clergy; and vice versa, but like sheep, everyone should bear themselves innocently toward all. So Christ said, "See that you despise not one of these little ones," (Mt 18:10). It is clear, then what is simple innocence. Innocent, as if not-harming.[non nocens], for such shall be the sheep of Jesus Christ, and they shall be on his right hand with the angels of God.
Note here the story of David who although he had been the most holy, nevertheless sinned in counting the people, on account of which God sent a plague on the people, so that in three days seventy thousand men had died, twenty years old and up, besides the women and children, who were about the same number. David seeing the people dying, in whom he was punished, was more willing to die himself said, "It is I; I am he who has sinned, I have done wickedly: these that are the sheep, what have they done? let your hand, I beg you, be turned against me, and against my father's house," (2Kg 24:17). Behold, here is simple innocence!
AMPLE MERCY
The second virtue, ample mercy, is when goods, both temporal and spiritual given to you by God, are given out and distributed to the needy. This is how one becomes a sheep of Christ. Reason: Because among all the animals a sheep is the most beneficial of animals. For the sheep by growing wool, shows us mercy and benefits of mercy, because how many poor people does a sheep clothe? For none of us would have been clothed in wool unless the sheep had given it to us. Also it gives us milk, and lambs to eat, etc. Therefore if you wish to be likened to it, you shall be the sheep of Christ, by giving wool, i.e. external and temporal goods, bread and wine, money and clothes and the like. If you have poor in your town or village, give them this "wool." Second, by giving "milk," that is, interior and spiritual goods, by giving good teaching to the ignorant, as I am giving to you now. If you have the milk of knowledge, of devotion, or of eloquence, you should give to those not having them. Remember the story of the gospel, for he says, "For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; ...Naked, and you covered me," (Mt 25:35-36). Note also in the legend of St. Martin we read that once, on the road, wondering at a sheared sheep, the disciples questioned, "Father, why are you amazed?" Replying, he said: "This sheep fulfilled the precept of the gospel which says, 'He that hath two coats, let him give to him that hath none; and he that hath meat, let him do in like manner,'" (Lk 3:11).
STEADFAST PATIENCE
The third virtue is steadfast patience, and this when a man suffering from injuries inflicted or spoken to him does not want to concern himself with taking revenge. Rather he loves everyone in general, and prays for them all. This virtue makes a man a sheep of Christ. Reason: Because a sheep is a most patient animal, for if harassed while eating, or if struck, it does not defend itself, but goes elsewhere, nor does it avenge itself like a dog or a goat would do, but humbly yields. O blessed is the person, man or woman, who has such patience, and takes no vengeance for injuries, but forgives, as God forgives him. Therefore the Apostle Paul writes: "If it be possible, as much as is in you, have peace with all men. Defend not yourselves," the Gloss has "revenge not...," "my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, says the Lord. But if your enemy be hungry, give him to eat; if he thirst, give him to drink," (Rom 12:18-20), like a sheep. Note: "Revenge is mine." And so a man ought not to usurp the rights of God, otherwise etc.
Temporal lords and judges can inflict and ought to inflict juridical vengeance with due process, because justice is enforced without sin. Also the remission of injuries is meritorious. For the patient ones are likened to Christ, about which Isaiah 53 said: "He shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth," (v. 7). So the apostle [Peter], "you should follow his steps. Who did no sin, neither was guile found in his mouth. Who, when he was reviled, did not revile: when he suffered, he threatened not," (1Pt 2:21-23).
TRUE OBEDIENCE
The fourth virtue is true obedience, when a man in his life does not do anything neither in thinking, nor speaking, nor acting according to his own will and inclination but according to the divine will and ordination, such a one is a sheep of Christ. Reason: For already you see how sheep are obedient to the shepherd. For a boy or girl with a small staff can easily guide thirty or forty sheep; it is otherwise with goats or kids, because a shepherd is needed for each one. If therefore on the day of judgment you wish to be a sheep of Christ, you will be obedient to the shepherd, namely to him who said: "I am the good shepherd; and I know mine, and mine know me," (Jn 10:14).
Let us see now, what this shepherd commanded. First that we live humbly. Matthew 11: "learn of me, because I am meek, and humble of heart," (Mt 11:29). "Be you humbled therefore under the mighty hand of God," (1 Pt 5:6), namely of your shepherd etc. Whoever therefore wishes to go by the path of pride, is not a sheep of Christ but a goat of the devil.
Second, that in giving we take the way of mercy and generosity. "Be ye therefore merciful, as your Father also is merciful," (Lk 6:36). Also by lending, in the same citation,: "Lend, hoping for nothing thereby: and your reward shall be great, and you shall be the sons of the Highest; for he is kind to the unthankful, and to the evil," (Lk 6:35). Therefore whoever disobediently goes by the way of avarice by committing usury, robbery, theft etc, is not a sheep of Christ, but a goat of the devil.
Third, that we walk by the way of cleanness, of chastity etc. Matt. 19: " [There are those ] who have made themselves eunuchs for the kingdom of heaven. He that can take, let him take it." (Mt 19:12). And 1 Thess 4: "For this is the will of God, your sanctification;…That every one of you should know how to possess his vessel in sanctification," (vv. 3-4). Whoever therefore goes by the way of uncleanness and the filthiness of lust and carnality, such is not a sheep of Christ but a goat of the devil, to whom Christ said, "But you do not believe, because you are not of my sheep. My sheep hear my voice:" obediently, "…and they follow me. And I give them life everlasting," (Jn 10:26-28).
WORTHY PENANCE
The fifth virtue is worthy penance, for sins committed. Because no one can be exempt from sins. And so it is said: "For there is no just man upon earth, that does good, and sins not," (Eccl 7:21). Therefore worthy penance is necessary, by sorrowing for sins and proposing not to relapse, confessing, and making satisfaction. And in this way penance makes a man a sheep of Christ. Reason: For a sheep and goat differ. Because a sheep covers its private parts with a tail, but not so a goat. Rather it shows everything. Now you know who is a sheep and who a goat. All– how many we are – have "private parts" of sins, which, although they are not now apparent, nevertheless on the day of judgment all evils and sins will be out in the open. Just as the enormous sins of those who are condemned are made evident, and placed on the scale with the parchment, on the face of which the sins are pictured. O how many hidden evils the dish reveals. Many men and women who now are believed to be good people, who, when they are then seen, it will be said, "Who is he? and "Is not he the one so religious?" O for the hypocrite traitor. Same for clergy, laity and women. But if the private parts of sins are covered here with the tail of penance, then they will not be revealed to your confusion, nor to your shame.
And note here the example of the squire who confessed in a stable who covers his sins with confession, you understand with the tail of penance. For thus he covers sin, so the devil will not remember. And it is no wonder then if they are forgotten by the devil, because they are also forgotten by God. Authority: "But if the wicked does penance for all his sins which he has committed, and keeps all my commandments, and does judgment, and justice, living he shall live, and shall not die. I will not remember all his iniquities that he has done," (Ez 18:21-22). So David says in Psalm 31: "Blessed are they whose iniquities are forgiven, and whose sins are covered," (Ps 31:1), namely, by the tail of penance.
A goat, however, which shows all, stands for the notoriously shameless person, because everyone knows his wicked life and sins, like wicked clergy, and other notorious cohabiters [concubinarii], nor do they wish to cover it up with the tail of penitence; they are impenitent. Therefore we should do penance. Now you see why the theme says, "He shall set the sheep on his right hand," (Mt 25:33). Thanks be to God.
RE: Sermons by St. Vincent Ferrer - Hildegard of Bingen - 01-17-2021
A260 The First Sunday after the Octave of Epiphany - Sermon 3
St. Vincent Ferrer -- On the Six Stone Water Jugs at Cana (Jn 2:6)
Jn 2:1 (Douay trans.) And the third day, there was a marriage in Cana of Galilee: and the mother of Jesus was there. 2 And Jesus also was invited, and his disciples, to the marriage. 3 And the wine failing, the mother of Jesus saith to him: They have no wine. 4 And Jesus saith to her: Woman, what is that to me and to thee? my hour is not yet come. 5 His mother saith to the waiters: Whatsoever he shall say to you, do ye. 6 Now there were set there six waterpots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. 7 Jesus saith to them: Fill the waterpots with water. And they filled them up to the brim.
"Now there were set there six water pots of stone, according to the manner of the purifying of the Jews," (Jn 2:6). This theme gives me a motive and reason for declaring what those things are which God ordained to purify our souls so that they might enter into paradise. But first let us salute the Virgin Mary, etc.
"Now there were set there six water pots of stone etc.," i.e. for purification. According to the spiritual sense [of scriptures] which I wish to employ, it must be known that in the Incarnation of our Lord Jesus Christ there was constituted a marriage between the Son of God and our humanity, because just as a man and woman "are not two, but one flesh," (Mt 19:6), so Christ, God and man, is not two persons but one. There are not two supposites, but only one.
The wedding took place in the chapel of the Virgin's womb. So David, speaking of the divinity of Christ said, "He [is] like a bridegroom coming out of his bride chamber," (Ps 18:6). But the nuptials took place not in this world, because it is not an appropriate or sufficient place for such nuptials, but it happened in the empyreal heaven. Authority. "The kingdom of heaven is likened to a king, who made a marriage for his son," (Mt 22:2). For just as at the wedding of the chief steward no one entered unless they first had washed, and for this purpose there were six stone water jugs there, as the Theologian [John the evangelist] literally says, so neither in the wedding of paradise can someone enter unless he first is cleaned and purified in this world, because, "There shall not enter into it anyone defiled, or who does abominable things or tells lies," (Rev 21:27). For this reason, Christ the bridegroom placed in this world six stone water jugs, six penitential works, for cleaning and purifying our souls.
The first is heartfelt contrition.
The second is sacramental confession.
The third is penitential affliction.
The fourth is spiritual prayers.
The fifth is merciful giving.
The sixth is forgiveness of injuries.
1. HEARTFELT CONTRITION
The first water jug is the first work of penance, which is heartfelt contrition, when someone thinks about his sins and vices and evil deeds which he has committed and is contrite, saying "O miserable me, what shall become of me, because I have committed so many sins." Against every state of life. First, the religious, because he did not keep the rules, or constitutions, nor ordinations of his order, but lived as he wished. When he recovers his senses, he is contrite saying, "O miserable me, what shall become of me," etc. In this water jug the soul is washed and purified, especially when the water there consists of tears. About this, read the lamentation of King Hezekiah, "Behold in peace is my bitterness most bitter," (Is 38:17). It says how the sinner is always at war with God, but contrition of the sinners makes peace between God and the sinner, and so he says, "in peace is my bitterness most bitter." Peace is caused by bitterness, i.e. contrition. Or because from peace, namely, worldly bitterness is caused. This peace is bitter, more bitter, most bitter from the bitterness, i.e. contrition. Bitter because he lost the grace of God. More bitter, because he lost the inheritance of paradise. Most bitter because it is the judgment of infernal damnation.
2. SACRAMENTAL CONFESSION
The second water jug is sacramental confession. Note that the confessor ought to sit like a judge, and the penitent ought, at his feet, to confess all his sins by accusing himself. etc. And at the end of confession, when the confessor absolves, the soul is purified of all mortal sins. About this image 4 Kgs 5 where we read that a certain nobleman who was a leper came to Elisha to be purified by him from the disease of leprosy. To whom the prophet said, "Go and wash seven times in the Jordan, and your flesh will heal, and you will be clean," (4Kg 5:10). And so it happened. This was a prefiguring of confession, so that the river Jordan is the same as the river of judgment. Behold here is confession, in which the confessor is the judge, and so he should sit. The sinner is the accused who ought to be washed there seven times, i.e. to confess the seven mortal sins to which all other sins are reduced. First to confess of the sin of pride, not only in general because it is not sufficient, but in species, the same for the other sins, and so the soul is purified. O how great a grace is this, that the sinner is absolved by confession. It is just the opposite in human trials, in which the sinner, having confessed his crime, is sentenced and condemned. etc. So it is the greatest sin for those who do not wish to confess, but stay away for three or four years, etc. "If we confess our sins, he is faithful and just, to forgive us our sins," by virtue of confession, "and to cleanse us from all iniquity," (1Jn 1:9). For this reason the Church requires that everyone go to confession at least once a year, during Lent, and receive communion at Easter, otherwise they should be refused a church burial.
3. VOLUNTARY PENANCE
The third water jug is voluntary penitential actions. The reason is because our flesh is the occasion of all the sins we commit. The soul, in its proper condition wishes to contemplate always, like the angels, but the flesh draws it down, now to pride, next to avarice, next to lust and so for the others. "For the flesh lusts against the spirit," (Gal 5:17). So it is that the flesh is chastised and beaten back with penances and fasts etc., because it is better to correct a son or daughter than, that they be sent to the stocks. So the body is the son, and the flesh is the daughter, and it is better that they be corrected by you than by the wards of hell, i.e., by the demons. Authority: "But if we would judge ourselves, we should not be judged," by God, ( 1Cor 11:31). The choice is ours, for we gladly diet for health's sake, but for the health of the soul we are unwilling to do anything. Knights in armor, for no good reason, bear great burdens, they hunger, they thirst, they wield iron weapons, etc., but for their soul, nothing. God renders justice and punishment in hell. Authority: "No, I say to you: but unless you shall do penance, you shall all likewise perish. Or those eighteen upon whom the tower fell in Siloe, and slew them," (Lk 13:3-4). Note, the eighteenth sin, namely, final impenitence, damns a man.
4. SPIRITUAL PRAYER
The fourth water jug is spiritual prayer. Some pray only physical prayers, because they say only words, but their heart is thinking about something else, cooking dinner, or the market, or the tavern. Prayer is spiritual when someone ponders in their heart what they say with their mouth. Augustine in the Rule says: "When you pray to God in psalms and hymns, entertain your heart with what your lips are reciting," (Rule of St. Augustine 2:3). To do this your two hands should be joined, which signifies the conjunction of voice and heart, and then it is spiritual prayer. For example, when you say the Our Father or the Hail Mary, your heart ought then to think with whom you speak. He who speaks with the Pope or with the King, speaks with great reverence, not fidgeting or adjusting their clothing. So a man in prayer speaks to the high priest and king Christ, and so with great reverence, otherwise etc. The Apostle Paul writes. "If I pray in a tongue," i.e. in such a way, "my spirit prays, but my understanding is without fruit. What is it then? I will pray with the spirit, I will pray also with the understanding; I will sing with the spirit, I will sing also with the understanding," (1Cor 14:14-15). Such a spiritual prayer purifies the soul according to what Christ declared in Luke 18:13, about that publican who went up to the temple to pray saying, "O God, be merciful to me a sinner." He did not know any other prayer. About whom Christ himself said, "Amen I say to you, this man went down into his house justified," (Lk 18:14). And so it is necessary "to pray always," (Lk 18:1), morning and evening, and not to give up.
5. MERCIFUL GIVING
The fifth jug is merciful almsgiving, because God is generous and indeed most generous, so he himself says, "But yet that which remains, give alms; and behold, all things are clean unto you," (Lk 11:41). Note "yet that which remains," namely having made restitution, "give alms" from your own just goods, and "all things," namely, sins, "are clean unto you." If it is said what can I do, because I have stolen much and I now have nothing. The response is according to the law, "Whoever cannot pay should give back goods and is free." Because the Rule of Law, 14, q. 6, chap 1: "If something belonging to another, on account of which is a sin, is able to be returned and is not returned, penance is not accomplished but feigned. If however it is truly done, the sin is not remitted until thing taken is restored if it is able to be restored. Often what is taken has been lost, he doesn't have it to return. To this we certainly cannot say: Return what you have taken." This Augustine: "So you would yield and serve God in good station and pray for those for whom you are bound, and so no one can be excused from restitution, either corporal or spiritual." "Give alms out of your substance," (Tob 4:7), and not from another's. However much you can, so be merciful. If much has come to you, give abundantly, if a little has come to you, even then try to give your little bit generously.
6. FORGIVENESS OF INJURIES
The sixth jug is forgiveness of injuries. If you want God to forgive the injuries, which you have committed against God, forgive your enemies their injuries which they have committed against you. To the extent that you forgive your enemies, to that extent God forgives you, because God cannot be bested by creatures in goodness, which would be the case if you would forgive and he would not forgive you. Tell how in the particular or universal judgment God would show to the soul its sins saying, "Let's see what I have done for you, and what you have done for me." Blessed are you if you then are able to say, truthfully, "And if I have not have done as much for you as you have done for me, nevertheless out of your love forgive such an injury, etc." God is satisfied, and so he himself says, "For if you will forgive men their offences, your heavenly Father will forgive you also your offences. But if you will not forgive men, neither will your Father forgive you your offences," (Mt 6: 14-15).
So much for the theme of the six water jugs set out for purification. Thanks be to God.
RE: Sermons by St. Vincent Ferrer - Hildegard of Bingen - 01-23-2021
C111 De conversione sancti Pauli Apostoli Sermo
St. Vincent Ferrer, O.P. – On the Conversion of St. Paul (Acts 9:15)
"This man is to me a vessel of election," (Acts 9:15). These words are found in the Acts of the Apostles, chapter 9. Today, in church, is the feast of the Conversion of St. Paul. No saint other than St. Paul the Apostle has a feast of their conversion, not just for its own sake, because it was miraculous, but also for our sake, because he was a profitable [proficuosa] sinner, for in his conversion is shown how a sinner ought to be converted to Christ. But first we "Hail" the Virgin Mary.
By way of a short introduction to the material it must be known that the principal foundation and principle of the salvation of a man is the eternal election of God. Before God created the heavens and earth, or anything, already in the secret consistory of the Trinity the choice of those to be saved had been made, in such a way: There are so many lords, emperors, kings, dukes, and counts, etc. in the world. From these, the Father says, and the Son and the Holy Spirit, so many will be saved out of the love of justice, because they succeeded in the correction of their subjects. Also there were so many prelates, popes, cardinals, patriarchs, archbishops and bishops, etc. in the world. From these so many shall be saved by virtue of their charity and diligence toward their flocks. Also there are so many religious, from which so many shall be saved by virtue of obedience, serving their order. Also so many clergy, by virtue of their devotion. Also so many rich people, by virtue of their mercy. So many poor people, by virtue of their patience. Also so many women, by virtue of their integrity and continence. This election is the first and fundamental principle of the salvation of men and women. Authority: "He chose us in him before the foundation of the world, that we should be holy and unspotted in his sight in charity. Who has predestinated us unto the adoption of children through Jesus Christ," our Lord (Eph. 1:4-5). And this choice is called predestination. And because St. Paul was chosen by God from all eternity, that he would be one of the greater saints in paradise, about him Christ spoke in the theme text, "Vessel of election;" he, Paul, is chosen – passively – for me.
But although divine election has been made in eternity, it has its execution in time, I say to you the practical execution of the election of St. Paul, as is contained in today's epistle. Luke tells the story in today's epistle, Acts 9, how he was persecuting Christians, as a wolf hunts sheep, to the extent that many Christians fled from Jerusalem, and so he himself said, " I shall then pursue them." It is told how infected with rage he was going to Damascus etc. "Saul, Saul, why do you persecute me?" (Acts 9:4). Note, he does not say "Why do you persecute my servants?" because so great is the love of Christ for his servants, that their persecution is considered his. Just as the good which comes to his servants out of love of him, he receives in his own person, and also evil. And so he says in the universal judgment, "For I was hungry, and you gave me to eat," (Mt 25:35). Then they shall say, "Lord, when did we see you hungry, and feed you; thirsty, and gave you a drink?" (v.37). To whom he will say, "Amen I say to you, as long as you did it to one of these my least brethren, you did it to me," (v.40). Here is made clear how a man ought to be careful lest he displease the servants of God, because he [Christ] receives it in his own person, just as a king takes it personally when a knight is offended, or one of his officials. And because of this there is great fear lest an official of the king be offended. Therefore Christ says, "Saul," for so he was called before his conversion, "Saul, why do you persecute me?" Behold, the love of Christ for us. And Paul, frightened and stunned said, "Who are you, Lord?" (Acts 9:5). Jesus replied, "I am Jesus whom you persecute. It is hard for you to kick against the goad," (v. 5).
Note that Paul, before his conversion had four false beliefs or opinions and errors,
First, that he did not believe him to be God, but simply man.
Second, that he was not the Savior of the world, but an imposter.
Third, that he had not risen from the dead.
Fourth that he was not the judge of the good and wicked.
But Christ, in response, dispelled all these errors when he said, "I am Jesus of Nazareth," etc., (Acts 22:8).
And first, when he said," I am," which is the name of the Divinity, because God has existence of himself. Our existence is given to us by God. Already it ought not to be called existence. Just as no one ought to be called rich because of monies which he received on loan. Our total existence has been loaned to us by God. Therefore, properly speaking, no one has being but God alone. Therefore we read in Exodus 3 that when God wished to send Moses to free the people of Israel from Egypt, Moses said to him, "If they should say to me: What is the name [of God]? what shall I say to them? [The LORD] said to Moses: I AM WHO AM. He said: Thus shall you say to the children of Israel: HE WHO IS, has sent me to you," (vv. 13-14). See why he replied to Paul, "I am." And Augustine says in his Book on Seeing God, that Christ then showed Paul the divine essence.
Against the second error he says, "Jesus," which is the same as "Savior," showing him clearly that no one can enter paradise, nor be saved unless believing and obeying him.
Against the third error he says, "of Nazareth," that is, "blooming," because his body in his glorious resurrection blossomed with four flowers: 1) invulnerability, 2) lightness, 3) subtlety, 4) clarity. That is why he said, "of Nazareth."
Against the fourth error he said, "It is hard for you to kick against the goad," (Acts 9:5). The goad is a harsh sentence, which he shall give as the universal judge of the good and the wicked, when he will say to the wicked, "Depart from me, you cursed, into everlasting fire," (Mt 25:41). Then Paul, "trembling and astonished, said: Lord, what will you have me to do," that I might be saved? (Acts 9:6). Now I see clearly my errors. "And the Lord said to him: Arise, and go into the city, and there it shall be told you what you must do... And Saul arose from the ground; and when his eyes were opened, he saw nothing," (Acts 9:6,8). So great was the brightness which surrounded him, that he lost his sight, as if a man had looked at the sun for a long time, he would lose his sight. "But they, leading him by the hands," men who accompanied him, who stood amazed, "brought him to Damascus. And he was there three days, without sight, and he neither ate nor drank," (Acts 9:8-9). The scriptural doctors say that during these three days he learned and saw in the school of paradise whatever later he preached. In the mean time Christ appeared to a certain disciple of his living in Damascus, who was called Ananias, and said to him, "Ananias. And he said: Behold I am here, Lord. And the Lord said to him: Arise, and go into the street that is called Strait, and seek in the house of Judas, one named Saul of Tarsus," (Acts 9:10-11). And Ananias was afraid saying, "Lord, I have heard from many," (v. 13) of this man, how he persecuted your name, etc. And so Lord do not send me to that wolf," etc. Then "the Lord said to him: Go thy way; for this man is to me a vessel of election, to carry my name before the Gentiles, and kings, and the children of Israel," (v. 15). Because just as fruit is presented to lords in a gold or silver bowl, so this man shall bear my name, etc. The story of the epistle is completed by the concluding theme, "This man is to me a vessel of election." Behold, the eternal election.
As for the second I say that in the conversion of St. Paul is shown the manner of the conversion of a sinner to God. And so the Church makes a feast only of this conversion of Paul. And there are seven ways by which a sinner is converted to God, like Paul, which are as follows:
1. Divine illumination
2. Personal humiliation
3. Fraternal correction
4. Judicial exposure
5. Doctrinal instruction
6. Example of virtue
7. Penitential affliction.
DIVINE ILLUMINATION
The first mode is divine illumination, when the sinner is converted to God, like Paul, he is subtly enlightened by God, because the sinner while he remains in sins is blind. A blind man does not see the danger in which he is. Just as one who walks along the street, and first falls into the mud, then stumbles on rocks, then into vipers, he is judged blind, because he truly is blind. So for the sinner passing through the road of this world or of life, who first falls into the morass of putrid lust, then between the prickly thorns of avarice, and then between the rocks of anger and malice. And so holy scripture judges such to be blind: "And they shall walk like blind men, because they have sinned against the Lord," (Zeph 1:17). And so the divine light is necessary, illuminating the mind of the sinner. The sinner is illuminated by light when he says: "O wretched me [miser]! How many years have I been in the mire of lust, or in the thorns of avarice?" And so for the others. "O wretched me! What will become of me or of my soul?" When the divine light illuminates his conscience, he recognizes sins, because the natural light of the intellect does not suffice, nor even the light of acquired science, but the divine light is necessary.
This is shown in the conversion of St. Paul where it says, "And as he went on his journey, ...suddenly a light from heaven shone round about him," (Acts 9:3). Note, "light from heaven;" not from the natural intellect or human genius. This manner of conversion is very sweet. When God suddenly enlightens a sinner in his home, his room, on his bed, or going on the street, that he might recognize his sins, saying: "O wretch, what will become of me." This light David sought saying in prayer, "Enlighten my eyes that I never sleep in death," (Ps 12:4).
PERSONAL HUMILIATION
The second way is personal illumination or humbling. When pompous inflated persons who care only for worldly things are brought down or humiliated, and if this happens because, God says, "These need another remedy," and he makes them lose their temporal goods, and the love of lords in whom they trusted, and then they are converted to God, because others were not caring about them. And so David, "Fill their faces with shame; and they shall seek your name, O Lord," (Ps 82:17). Blessed is the adversity or trouble of poverty, of sickness or persecution of lords, which converts the sinner to God.
This way is shown in Paul who went about filled with fury, [dirumque] power flushed his whole heart, and falling on the earth, from being a persecutor he was made a "vessel of election," saying," Lord, what will you have me do?" (Acts 9:6). Behold how out of adversity, he was converted.
FRATERNAL CORRECTION
The third [way] is fraternal correction. Just as some are not converted by the first or second way, because God does not get them on the first day, but when someone, a friend, brother, companion, father or neighbor gently corrects his friend or son, saying, "This is for your own good. People are already talking about you. So for the love of God straighten up!". In this way many are converted to Christ. And so Christ says, "If your brother shall offend against you, go, and rebuke him between you and him alone. If he shall hear you, you shall gain your brother," (Mt 18:15).
This way is shown in Paul, when Christ correcting him said to him, "Saul, Saul, why do you persecute me?" (Acts 9:4).
JUDICIAL EXPOSURE
The fourth is judicial exposure, as when God by himself invisibly or through the mouth of some holy and devout person points out to him the rigor of justice in such a way. "Let us see if you wish to persevere in this wicked life, what shall you say in the judgment? What shall you respond to Christ when he says, "What have you done for me?" Showing his wounds [Christ] says: "See what I have done for you. Do you recognize these wounds? Let us see what you have done for me." What will you say who now stand and live in sins, and you have done nothing good? How shall you avoid the punishments of hell? Such judicial exposures make many convert, confess and do penance, so that they have something to show at the judgment. And so David: "The Lord shall be known when he executes judgments: the sinner has been caught in the works of his own hands. The wicked shall be turned into hell," namely through thinking [cogitationem], (Ps 9:17-18).
This way is seen in Paul to whom Christ exposes himself in judicial form, just as he ought to stand on the day of judgment, when he says to him, "It is hard for you to kick against the goad," (Acts 9:5). And Paul immediately replied, "Lord, what will you have me to do?" (v. 6).
DOCTRINAL INSTRUCTION
Fifth is doctrinal instruction, as in preaching, to which many sinners come, entangled in great sins, and they return converted to God, because in preaching, when the preacher preaches sound doctrine, sinners come to recognize their evil life, and they say, "O wretched me! According to this [preaching] I am in an evil state!" And in this way more are converted than by the other aforesaid ways. And so the Apostle says, "For I am not ashamed of the gospel. For it is the power of God unto salvation to every one who believes," (Rom 1:16). Note, "I am not ashamed of the gospel," like those who care more about the poets, than the gospels. The teaching of the poets saves no one. And so the preachers of the evangelical doctrine have a special crown in paradise.
This way of conversion was shown in Paul to whom Christ said, "Arise, and go into the city, and there it shall be told you what you must do," (Acts 9:7). If Paul had wanted to say, "Lord, you show me what I have to do. Why do you send me rather than another?" Christ would have said, "Go, because in you I instruct the Christian. How you have gone, so they can go. They have a lesson." Note the city to which Christ sent Paul, saying, "Arise, and go into the city." It is called Damascus which is interpreted to mean "bloody," and it signifies the Church, where the blood of Christ is consecrated [conficitur] and drunk. When therefore he says, "Go into the city," into the Church for hearing Mass and a sermon, there you are told what you ought to do. This is the principal manner for converting sinners.
EXAMPLE OF VIRTUE
The sixth way [of conversion] is the example of virtue. When one sees that someone lives a good and holy life, even if it is not told by preaching, but just by the example of such a one many are converted. There is a story about the conversion of a certain prince of thieves on a road lying in wait to steal. A certain holy abbot wishing to convert him to Christ came to him and immediately was captured, and stripped naked. The abbot however questioned him about how it was living in such a wilderness. The abbot said, "O, you live in great labor and danger. If you wish, come with me to the monastery, and I shall provide for you abundantly [opulenter]. Fearing capture he did not dare to go, but the abbot assured him, and he followed him. He gave him the best of cells, and a most devoted monk as a servant, that he might serve him, giving him whatever he wished to eat: chickens, partridges, and capons, and ministering to him. And after he had dined, his brother the servant ate bread and water in his presence. And when he laid down on his bed, the brother prayed on his knees with tears etc. After a number of days the robber captain said to the brother, "And what kind of life did you have in the world, because you do so much penance?” And the brother said: "Many [sins], lord." "Tell me, if you please." He said, "I laughed excessively, and I cheated," and so for other venial sins. And the captain said, "O wretched me! What shall be of me who have robbed and killed so many men, because you, for such little sins do such great penances? Henceforth I wish to live like you. Give me a bed no more, nor hens." And so he had been converted by the example of a good life. Possibly, if someone had preached to him for a hundred years, he would never have converted him. Yet , he was converted by the example of a good life. We read that in the time of St. Peter the Apostle, when he was preaching in Rome, some good woman already converted to Christ had perverse husbands to convert. Showing them this way he said, "Let wives be subject to their husbands: that if any believe not the word, they may be won without the word, by the conversation of the wives," (1Pet 3:1).
This mode was shown in Paul, when leading him by the hand they led him into the city. Hands signify works, because they are done by hands. And so he said "leading him by the hands," in which is implied that by the example of deeds sinners are drawn to God.
VOLUNTARY PENANCE
The seventh manner is voluntary penance [afflictio penitentialis], by saying "Lord, although I am wicked and a sinner, I hope nevertheless that because of this penance you shall rescue me from sin and shall convert me to a good life. And so although a man perceives himself to be in sin, he should not abandon penitence, because it disposes to conversion, and ultimately to salvation. "Do penance, for the kingdom of heaven is at hand," (Mt 4:17).
This way is shown in the conversion of St. Paul the Apostle, who for three days did not eat, or drink. What a penitential affliction! It was a sign that by penitence God leads the sinner to conversion and salvation.
This is why the Church celebrates a feast of the Conversion of St. Paul the Apostle, because not only was it miraculous, but it was also profitable for sinners.
RE: Sermons by St. Vincent Ferrer - Hildegard of Bingen - 01-31-2021
C117 De purificatione Beate Mariae Sermo
St. Vincent Ferrer, O.P. -- Sermon on the Purification of Mary (Lk 2:22-25)
Luke 2:22 (Douay trans.) And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord: 23 As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord: 24 And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves, or two young pigeons: 25 And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him.
"And after the days of her purification," (Lk 2:22). This present feast is one of the greater of the whole year. Reason. Because there are three grades of sanctity, which we celebrate in this feast.
The first, about eminent persons, that is exalted,
The second, even greater, namely about a holy and excellent person.
The third, much greater, about a transcendent holy person.
About Simeon, the eminent saint,
About the Holy Virgin, more excellent than the others, and
About Christ the holiest, most transcendentally,
Who today was presented in the temple by the Virgin Mary, just as now women, after childbirth, come to the church with their offspring. And so this feast has three names. Inasmuch as it is of Simeon, it is called the day of Simeon's Meeting. Inasmuch as it is of Jesus Christ, it is called the day of his Presentation. Inasmuch as it is of the Virgin Mary, it is called the day of the Purification of Mary. And because today is especially the feast of the Virgin Mary, and so uniquely the theme speaks, "the day of her purification," etc. And so first we speak of the Virgin. Second of Christ. Third of St. Simeon.
PURIFICATION OF MARY
First, insofar as the present feast touches the Virgin, it is called the Day of the Purification of Mary. Now when you hear that the Virgin Mary needs purification, because she has never sinned in any way, neither in her heart by thinking wrongly, nor by her mouth, by speaking vainly, nor by doing ill with her body, moreover she was purer than the sun, to the extent that the Holy Spirit was in love [philocaptus] with her. About her purity the Canticle of Canticle says, "How beautiful you are, my love, how beautiful you are!" (Song 4:1), and again, "You are all beautiful, O my love, and there is not a spot in you," (v. 7). Note how it is like a lover speaking. And "beautiful" is said three times, she was beautiful in the soul, because she never had a wicked or vain thought, otherwise with us. Second, beautiful in voice, because she never spoke in vain or frivolously, or indiscreetly. We, on the other hand do not have a "beautiful voice." Third, "beautiful," in her whole body, because she is without any defect and negligence, temperate in food and drink, diligent in the service of God; it is otherwise with us.
Why, therefore, does the theme state, the day of the Purification of Mary? St. Luke raises this question in today's gospel, saying, "the day of the purification of Mary." He immediately says, "according to the law of Moses," and he does not say according to the her own person, because she did not need it.
Let us now see what the law of Moses is which he gives to women giving birth to males. The law says, "If a woman having received seed shall bear a man child, she shall be unclean seven days,... neither shall she enter into the sanctuary, until the days of her purification be fulfilled," (Lv 12:2,4). So this precept does not touch the Virgin Mary, because she did not give birth "having received seed." So St. Thomas III, q. 37, a. 4 "Whether it was fitting that the Mother of God should go to the temple to be purified?" And he replies yes:
As the fullness of grace flowed from Christ on to His Mother, so it was becoming that the mother should be like her Son in humility: for "God gives grace to the humble," as is written James 4:6. And therefore, just as Christ, though not subject to the Law, wished, nevertheless, to submit to circumcision and the other burdens of the Law, in order to give an example of humility and obedience; and in order to show His approval of the Law; and, again, in order to take away from the Jews an excuse for calumniating Him: for the same reasons He wished His Mother also to fulfill the prescriptions of the Law, to which, nevertheless, she was not subject.
And so, expressly, the evangelist Luke says, "And after the days of her purification, according to the law of Moses," (Lk 2:22). She herself had no need of purification, for in Leviticus 12 it says, "If a woman having received seed shall bear a man child," (Lv 12:2). Moses seems to have spoken to exempt the mother of God from uncleanness, who had given birth having not received seed, and so it is clear that she was not obliged to the fulfillment of this precept, but fulfilled the observance of purification voluntarily.
But here is the question. Why did God ordain this law? It is never a sin to generate children in the state of matrimony. The response is that it is not. But many reasons are given by the holy doctors. I wish to declare only one. The reason for this law is because all the precepts of the law are reduced and are included in the ten commandments of the Decalogue, which is broken down fourfold, namely by deed, omission, word and thought. Four times ten makes forty. Women in conceiving, bearing, birthing and nursing sin against the precepts of God in these four ways, and so they experience the day of purification.
1. First they sin in the act of conceiving. For God has ordered the act of generation for the conservation of human nature. Many are not urged toward it unless like a horse or mule, a dog or pig, according to the sensuality of the flesh, when they ought to have the intention of the preacher, who preaches to convert the pagans to God, so that paradise be filled with the children of God, so the propagators ought to have the intention of begetting children for paradise. The Virgin Mary however did not sin by deed, because she conceived not by a man but by the Holy Spirit, who formed the body of our Lord Jesus Christ, like the kernel is formed within a hazel nut or almond. And so the Church sings: "Begotten of no human will, but of the Spirit, Thou art still, the Word of God in flesh arrayed, the promised fruit to man displayed." (Ambrose: Veni redemptor gentium).
2. Second, women sin in childbearing by omission, because if at first they were doing penance, namely by fasting, prayers, pilgrimages, and such, when they are pregnant they give them all up. Although they might be somewhat fastidious, then they make themselves more fastidious, and more delicate. The Virgin Mary did not sin in this way, by omitting something, because St. Bernard says, that she was pregnant without difficulty, moreover the pregnancy bore her. Like a cloud which cannot be raised, but when the rays of the sun touch it, it is raised and is lighter, so the ray of the eternal sun existing in the womb of the Virgin. Thus she did not give up any of her devotions, rather she performed them even more. Like a priest, when carrying the Eucharist, is more devout, so the Virgin, who was the custodian of the body of Christ.
3. Third, women sin in speech when they give birth. When they feel the pains of childbirth they say many vain and indiscreet words. When however they should have recourse to Christ by saying "Jesus" and to the Virgin Mary, who gave birth without pain, and to the saints of God. Some of them curse Eve, some their husbands, other say, "O, if I can get past this, I'll never again approach my husband." But the Virgin did not sin in this way, because she gave birth without pain or misery, like the ray of the sun passes through the glass window without breaking it, it even renders her more beautiful. Isaiah, "It shall bud forth and blossom, and shall rejoice with joy and praise: the glory of Lebanon is given to it: the beauty of Carmel, and Sharon," (Is 35:2).
4. Fourth, women sin by thought in suckling. They think, "Now I have the heir! Now I am the Lady!" When rather in great fear they should be saying, "O Lord, you have given me a son. What will become of my son? Will he be so wicked a man, that he would kill me; or what evil deed might he do that he would be hung, and finally damned?" But the Virgin did not sin in this way. She knew the scriptures. Therefore when in childbirth she saw the miracles which would be done; she was thinking about her passion. And so St. Luke says, Mary "kept all these words," collecting them, "in her heart," (Lk 2:51). When she beheld the infant Jesus, newborn, and naked, in her heart she thought, saying, "O woe, so my son shall be naked on the cross." Then she wrapped him in a blanket, thinking that so she would wrap his body in a shroud in his tomb. Then she put him in the manger in the middle of two animals, thinking, that so he would be suspended between two thieves. It is clear therefore, that the Virgin Mary in no way sinned, neither in the deed of conceiving, nor in the omissions of childbearing, nor in the outcries of childbirth, nor in the thoughts of nursing. Other women are sinners.
Rightly Bernard says that she was like her son, who wished to endure circumcision to which he was not bound, because it is given as a sign of sin, like cutting off the ears of a thief as a mark of his thievery. So the Virgin wished to keep this law, to which she was not obliged.
Practically and plausibly we should here explain how she was exempted from that law, because on the fortieth day from the birth of her son, as it is today, she came to the temple of the Lord, in which were standing the generous and rich women, and the poor and simple, and the virgins, each group separately. And the Jews observe this custom today. The Virgin Mary, however in her entry into the temple considered, thinking with whom should she associate, because although she was generous and most noble, of the tribe of David, nevertheless she was poor and simply clothed, because she had given her whole dowry out of love of God and all the gold which the kings of the orient had given to her, and she was willing to live by her own hands. Therefore if she joined with the rich women, they could have said to her, "Go to your own place. Dear God, the wife of a poor carpenter wants to associate herself with us! etc." If with the virgins, although she would have been a virgin, they would have said to her, "And you, who have a husband and son wish to come with us? How about this!" Therefore she put herself with the simple and poor women, and so was fulfilled a certain prophecy which the Holy Spirit predicted through the mouth of Solomon saying, "As the lily among thorns, so my love," supply "is," " among the daughters," (Song 2:2). We have here an example of humility. Whoever exalts himself, because whoever wishes to be at the head table in dinner parties etc. And so the Virgin Mary, queen of paradise, takes her place at the back. And so Mary says, "Because he has regarded the humility of his handmaid," – she doesn't say "the charity" or, "the virginity." – "For behold from henceforth all generations shall call me blessed," (Lk 1:48). And this was first humility which today she practiced in fulfilling the law.
Note too another great humility in the Virgin Mary, because the gospel today says, "to do for him according to the custom of the law," (Lk 2:27). The custom of the law was, as is clear from Leviticus 12, that when after childbirth on the fortieth day the woman comes to the temple, on bended knees before the priest, she would say, "Here is the offering. You are to offer a sacrifice for me, that God might forgive my sins which I have committed, conceiving, bearing, birthing and nursing." Then the priest, having accepted the offering and making the sacrifice, gives the woman a blessing, and the woman goes away. The Virgin Mary wished today to observe this custom, coming into the temple, and speaking to the priest – not to Simeon, because we do not read that he was a priest, but a holy man. Today is the fortieth day since she gave birth to her son, and on the eighth day he was circumcised, and was called "Jesus," and she gave a pair of turtledoves as an offering for him, or two young pigeons, asking that he pray for her. O what great humility! The most holy one speaks to a sinner, "Pray for me." And the priest did not recognize her, or rather he knew her in the Isaiah saying, "Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel," (Isa 7:14). Then was fulfilled the prophecy of Solomon saying in the person of the virgin, "I am black but beautiful, O you daughters of Jerusalem," etc. (Song 1:4), "Do not consider me that I am brown, because the sun has altered my color," (v. 5). The Virgin was black to ignorant eyes, eyes not recognizing her; but she was beautiful to the angels of God. "Do not consider me," supply "in disdain," "because the sun has altered my color," because the heat of divine love so humbles one, supply by inflaming. And so she can say to us that of Matthew 11, "learn of me, because I am meek, and humble of heart: and you shall find rest for your souls. For my yoke is sweet and my burden light," (Mt 11:29-30).
PRESENTATION OF JESUS CHRIST
Second, this feast next touches our Lord Jesus Christ. It is also named the Day of the Presentation of Jesus Christ. We understand that Christ did not need a presentation, because he never was apart from God the Father, nor was he ever absent. Just as the sun sends forth its rays to us, and nevertheless the rays are always with the sun, so to with Christ. We are distanced from God by sin, and so we need a presentation. Christ however was always present to the Father, even while in the womb of the Virgin, day and night. And so the Father said to him, "Son, you are always with me," (Lk 15:31). Although I will send you in the world for enlightening in evangelical faith, for warming in the love of God and bearing fruit in good works.
So today the presentation of Christ was not of necessity but of humility, just like the purification of the Virgin mother. Christ indeed wished to observe the law of presentation, as St. Thomas says III, q. 37, a. 3, where he says, that Christ wished to be "made under the Law, that He might redeem them who were under the Law" (Gal 4:4-5), and that the "justification of the Law might be" spiritually 'fulfilled' in His members. And in the solution to the third objection [ad 3m], he says:
For this very reason He wished the legal victims to be offered for Him who was the true Victim, in order that the figure might be united to and confirmed by the reality, against those who denied that in the Gospel Christ preached the God of the Law. "For we must not think," says Origen (Hom. xiv in Luc.) "that the good God subjected His Son to the enemy's law, which He Himself had not given."
These remarks are in the same citation. We gather from the body of this article 3, and from the solutions to the objections, that Christ wished to be presented in the temple today for four reasons.
1. First for the fulfillment of the law. And this the Doctor [St. Thomas] touches in the body of the article where he says:
Now, the Law contained a twofold precept touching the children born. one was a general precept which affected all--namely, that "when the days of the mother's purification were expired," a sacrifice was to be offered either "for a son or for a daughter," as laid down Leviticus 12:6. And this sacrifice was for the expiation of the sin in which the child was conceived and born; and also for a certain consecration of the child, because it was then presented in the Temple for the first time. Wherefore one offering was made as a holocaust and another for sin.
The other was a special precept in the law concerning the first-born of "both man and beast": for the Lord claimed for Himself all the first-born in Israel, because, in order to deliver Israelites, He "slew every first-born in the land of Egypt, both men and cattle" (Ex 12:12-29), the first-born of Israel being saved; which law is set down Exodus 13. Here also was Christ foreshadowed, who is "the First-born amongst many brethren" (Rom 8:29).
Therefore, since Christ was born of a woman and was her first-born, and since He wished to be "made under the Law," the Evangelist Luke shows that both these precepts were fulfilled in His regard. First, as to that which concerns the first-born, when he says (Lk 2:22-23): "They carried Him to Jerusalem to present Him to the Lord: as it is written in the law of the Lord, 'Every male opening the womb shall be called holy to the Lord.'" Secondly, as to the general precept which concerned all, when he says (Lk 2:24): "And to offer a sacrifice according as it is written in the law of the Lord, a pair of turtle doves or two young pigeons." (Summa theologiae, III, q. 37, a. 3, body).
2. Second, Christ wished to be offered in the temple for the sanctification of the temple. And this the same Doctor [St. Thomas] says such in the response to the first objection:
As Gregory Nazianzen says that that precept of the law: "Sanctify unto me every firstborn that opens the womb among the children of Israel," (Ex. 13:2), was fulfilled in God incarnate alone in a special manner exclusively proper to Him. For He alone, whose conception was ineffable, and whose birth was incomprehensible, opened the virginal womb which had been closed to sexual union, in such a way that after birth the seal of chastity remained inviolate." Consequently the words "opening the womb" imply that nothing hitherto had entered or gone forth therefrom. Again, for a special reason is it written "'a male, because He contracted nothing of the woman's sin:" and in a singular way "is He called 'holy,' because He felt no contagion of earthly corruption, whose birth was wondrously immaculate" (Ambrose, on Luke 2:23). (St. Thomas, ibid., ad 3m)
And so he did not need to be sanctified in the temple, but rather the temple ought to be sanctified by him, because he was and is the saint of saints. Whence Haggai: "Yet one little while, and I will move the heaven and the earth, and the sea, and the dry land. And I will move all nations: and the desired of all nations shall come,... Great shall be the glory of this last house more than of the first" (Hag 2:7-8,10). To Malachi, "And presently the Lord, whom you seek, and the angel of the testament, whom you desire," (Mal 3:1).
3. Third Christ wished to be offered in the temple for our instruction, as the Doctor [Thomas] touches upon in the same place in the response to the second objection, because:
As the Son of God "became man, and was circumcised in the flesh, not for His own sake, but that He might make us to be God's through grace, and that we might be circumcised in the spirit; so, again, for our sake He was presented to the Lord, that we may learn to offer ourselves to God" [Athanasius, on Luke 2:23]. And this was done after His circumcision, in order to show that "no one who is not circumcised from vice is worthy of Divine regard" [Bede, on Luke 2:23].
4. Fourth he wished to be offered in the temple for a mystical significance. The Doctor touches on this in the response to the fourth objection.
The law of Leviticus 12:6,[8] "commanded those who could, to offer, for a son or a daughter, a lamb and also a turtle dove or a pigeon: but those who were unable to offer a lamb were commanded to offer two turtle doves or two young pigeons" [Bede, Hom. xv in Purif.]. "And so the Lord, who, 'being rich, became poor for our [Vulgate: 'your'] sakes, that through His poverty we [you] might be rich," as is written 2 Corinthians 8:9, "wished the poor man's victim to be offered for Him" just as in His birth He was "wrapped in swaddling clothes and laid in a manger" [Bede on Luke 1]. Nevertheless, these birds have a figurative sense. For the turtle dove, being a loquacious bird, represents the preaching and confession of faith; and because it is a chaste animal, it signifies chastity; and being a solitary animal, it signifies contemplation. The pigeon is a gentle and simple animal, and therefore signifies gentleness and simplicity. It is also a gregarious animal; wherefore it signifies the active life. Consequently this sacrifice signified the perfection of Christ and His members. Again, "both these animals, by the plaintiveness of their song, represented the mourning of the saints in this life: but the turtle dove, being solitary, signifies the tears of prayer; whereas the pigeon, being gregarious, signifies the public prayers of the Church" [Bede, Hom. xv in Purif.]. Lastly, two of each of these animals are offered, to show that holiness should be not only in the soul, but also in the body. (St. Thomas, Summa, ibid., ad 4m).
This St. Thomas says in the same article. And because of these four reasons Christ wished to be presented in the temple. Nevertheless from the aforesaid the literal reason is also clear why Christ preserved every firstborn.
But the moral reason is this. Just as indeed between husband and wife there is a marriage for generating offspring, so between the spirit and flesh there is a quasi marriage-union for generating offspring, namely virtuous acts and meritorious works, because the flesh without the spirit counts for nothing. For the sprit moves the flesh to accomplish works of virtue and merits, which are called offspring. So David says, "Your children as olive plants, round about your table," (Ps 127:3). Of these "children," virtuous actions, God wishes the firstborn to be offered to him.
But who is this firstborn? It is a rule of philosophy, that that which is ultimate in execution is first in intention, toward God. For example, if it is asked: Why do you go to Mass today? What was your first intention? If you say: "For the honor of God and of the Virgin, and because of the precept of the church," then you stand right in conscience, because your intention is good, because you are going because of God. If however you say: "I go to church just to see the ladies," etc., then you offer your firstborn to the devil, and not to God, because your intention is evil. The same for alms, if you give them out of an intention of vainglory, or such like, the firstborn is given to the devil. If however it is given so that God would give you alms, the grace which you seek from him, when your soul comes to the gate of paradise, knocking and asking for the alms, that God would give you alms, then the firstborn is given to God. And so in whatever virtuous work, you should inquire within yourself as to whom the firstborn is given and offered, lest merit is lost from an evil intention. A virtuous deed done from a bad intention counts for nothing, and many great virtuous works are lost because they are done with a bad intention, because the firstborn is not offered to God. See why God commands that the firstborn are to be offered to him. And so the Apostle says, "Therefore, whether you eat or drink, or whatsoever else you do, do all to the glory of God," (1Cor 10:31).
Therefore our Lord Jesus Christ as firstborn and only-begotten of the Virgin Mary, wished to be presented to God the Father in the temple and offered in the hands of the priest. And "by five sicles," like five royals of silver, he is redeemed according to the law, which is found in Numbers 18 where it says, "Whatsoever is firstborn of all flesh, which they offer to the Lord, whether it be of men, or of beasts, shall belong to you: only for the firstborn of man shall you take a price..." and he is redeemed, "by five sicles,...which is twenty ebolos." (Num 18:15-16). And so unless he is redeemed, he would belong to the priest, and would serve in the temple.
In fact this is how the presentation took place. The Virgin Mary offered her son, Christ into the hands of the priest, and he offered him to the Lord. O how foolish the priest! If he had known him, he would have adored him. Finally, the priest wished to keep him, seeing that the Virgin mother was poor. And the Virgin said to him, "You are not to keep him. See, I have five sicles. These she had gradually saved up, and received from her own labor, perhaps by eating less, so that she might redeem her son. And she opened her purse, not made of gold or iron, and counted out five sicles according to the custom of the law.
The question here is: Why did Christ wish to be redeemed by five sicles, since he was to be the redeemer of the world, and for this reason he was sent by God the Father? Note two answers to this. One is allegorical, the other moral.
The allegorical is this He wished to be redeemed by five sicles, just as he was about to redeem the world with the five major wounds, which make up our entire redemption: circumcision, flight into Egypt, scourging, crowning and crucifixion. And so David, "Because with the Lord there is mercy: and with him plentiful redemption," (Ps 129:7).
The second reason is moral, giving us an example, as when man is sold to the devil by sin, because to sin mortally is to sell oneself to the devil. For example: He who is pompous and vain, for the price of pride, immediately sells himself to the devil. The greedy, charging interest and a price, by which he is sold to the devil. Include thievery, robbery and the other species of greed. The lustful person, by that delight gives his soul over to the devil. The same for the other sins. And so it is necessary to be redeemed by five sicles, if we wish to be saved, namely by the works of penance. The first is contrition, with the purpose of not returning to sin. Second is oral confession. Third, the affliction of the body. Fourth, the restitution of what is owed. Fifth, the forgiveness of injuries. And this is verified by the words of scripture, "There is one who buys much for a small price, and restores the same sevenfold," (Sir 20:12).
MEETING WITH SIMEON
As for the third, this feast inasmuch as it touches St. Simeon, is said to be the day of the meeting with Simeon. Practically. Then at the time when the Virgin gave birth to her son, all the Jews skilled and learned in the law held for certain that the Messiah was born, because they were seeing the time assigned by the prophets and fulfilled, but they did not know him. And because of this John the Baptist said, "There has stood one in the midst of you, whom you know not," (Jn 1:26). And so many were praying that he might show himself to them, especially Simeon, holy and just. "And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord." And knowing the prophecy: "And presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to his temple," (Mal 3:1), because of this he came to the temple every day. And when he saw a woman carrying a child, he inquired, "Is it a boy or a girl? And the Holy Sprit said nothing to him until this day, when he said to him, "Today you shall meet the Messiah king in the temple; you shall see him." And so after a good sleep he rose in the morning, and went to the temple, purifying himself, and praying, because when the king ought to enter his home, his home should be decorated. And so the church sings: "Adorn thy bridal chamber, O Sion, and receive Christ the King, and with great devotion, expect to see him," (John Damascene: Antiphon for the Feast of the Presentation).
It was otherwise with the priest, who expected him so that he would receive a greater offering, and he would have doves and pigeons. "For all seek the things that are their own; not the things that are Jesus Christ's," (Phil 2:21). For there are three conditions of persons, who are not occupied from certain business matters. First, a child at play. Second, women dancing. Third, priests offering. But of those who are of Jesus Christ, immediately they are aware. When however the Virgin with Joseph entered the temple, the Holy Spirit said to Simeon, "Simeon, this woman is his mother, and her son is the king and Messiah promised in the law." Immediately the old man, weeping for joy, adored him, and receiving him into his arms began to sing a beautiful canticle of four verses: "Now you do dismiss your servant, O Lord, according to your word in peace, etc.," (Lk 2:29). Behold the day of the Meeting of Simeon.
And so today the church sings: "And when his parents brought in the child Jesus, to do for him according to the custom of the law, he also took him into his arms, and blessed God, and said: Now do you dismiss your servant, O Lord, according to your word in peace," (Lk 2:27-29).
It is asked why holy Simeon took him in his arms, because this was not promised to him by the Holy Spirit, but it was promised to him that he would not die until he first saw Christ the Lord. Whence therefore such presumption that he would take him? I reply that for our salvation it does not suffice to see Christ through faith, but it is necessary to receive him in the hands through good works. So Mark, last chapter, "He who believes and is baptized, shall be saved," (Mk 16:16). One might say, "I have those eyes of the soul, the right by believing the divinity of Christ, and the left, the humanity of Christ. So Christ is seen by us on the way. What else is it necessary for me to do? I say, like Simeon, that Christ is received in to our hands through good works. "What shall it profit, my brethren, if a man say he has faith, but has not works? Shall faith be able to save him?" "Faith without works is dead," (James 2: 20, 26). As a sign of this we carry lighted candles in our hands, which signifies three things which are in Christ. The soft wax signifies the flesh of Christ, which has vulnerability, which has been liquefied in the passion. The white wick signifies the most pure soul of Christ. The flame, however, signifies the immense divinity of Christ. It is not sufficient just to see the light on the altar, nor Christ through faith, but to receive him in our hands through good works. And so the Apostle [Paul says], "Glorify and bear God in your body," (1Cor 6:20). Then indeed Christ is born by us when out of love of him we avoid sin. Thanks be to God.
RE: Sermons by St. Vincent Ferrer - Hildegard of Bingen - 02-07-2021
C125 De sancto Blasio Sermo
St. Vincent Ferrer, O.P. -- Sermon on St. Blaise - Feb. 3 (Jn 12:24)
John 12:24 (Douay transl.) Amen, amen I say to you, unless the grain of wheat falling into the ground die, 25 Itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world, keepeth it unto life eternal.
"Unless the grain of wheat falling to the ground die," (Jn 12:24). This text is found in John 12. The whole solemnity today is about the most glorious St. Blaise, bishop and martyr, and so is my sermon. From the many virtues and examples of his good life, we can derive instruction for the virtuous regulation of our own life. But first the Virgin Mary must be "Hailed."
This theme is the answer to the question from some ignorant person asking, "Who was this St. Blaise, and what is his story? The theme replies: "Unless the grain of wheat falling into the ground die," etc. The words are figurative, secretly pointing out his virtues and excellences according to the five words of the theme:
The first virtue is virtuous humility, because the text says "a grain," not chaff.
The second is gracious sublimity, because it says "of wheat," and not barley.
The third is rigorous adversity, because it says "falling," from dignity.
The fourth is sorrowful bitterness, because it says "on the ground," through torture.
The fifth is precious or glorious happiness, because it says "dead."
VIRTUOUS HUMILITY
As for the first, I say that one great and excellent virtue of St. Blaise was his virtuous humility. Although he was filled with virtues, nevertheless he kept them in the pouch of humility, otherwise they might be lost. Whoever collects virtue without humility, is like someone who carries dust in the wind. Note here two humilities. The first is virtuous. The second is vicious. The virtuous kind is when a man on one hand thinks of the immensity of God and his infinite power; on the other hand he thinks of his own smallness and defects, and so his heart is humbled. Such humility, which regards God is virtuous, and pleases God very much, because in this way a creature regards himself as nothing, nor does he presume about himself. St. James praises this kind saying, "Be humbled in the sight of the Lord," – he does not say 'of men,'— "and he will exalt you," (James 4:10).
The second humility is vicious, when one is humbled in the sight of men, and yet within has an inflated heart, like the belly of a pregnant woman, and they behave before men like hypocrites. Of these scripture says, "There is one that humbles himself wickedly, and his interior is full of deceit," (Sir 19:23).
The humility of St. Blaise was virtuous, because he was humbled in the sight of the Lord. He would hide his works so that he would avoid vainglory. By praying and contemplating through the night, and secretly, he kept to his penitential bed, and he wore a hair shirt. Outside he went about decently dressed. He fasted, and as much as he could, he hid his sanctity out of humility. But God exalted him. Authority. "Be you humbled ... under the mighty hand of God, that he may exalt you in the time of visitation," (1Peter 5:6). Also, "Be humbled in the sight of the Lord, and he will exalt you," (James 4:10), because God wishes to show him off for the glory of God and as a good example for men. Note, this text, "A city seated on a mountain cannot be hid," (Mt 5:14). The Gloss quotes Augustine, that is, a person over a long life. It is otherwise for hypocrites, who want to be seen and praised, and falsely do many deeds. Like smoke, such pass away totally and do not have a foundation in God, because scripture says, "The joy of the hypocrite [is] but for a moment," (Job 20:5).
The virtuous humility of St. Blaise is noted when he says, "a grain." For chaff stands for the proud. Reason, because there are more of them than the humble. Second, because chaff is puffed up and light, and always stands out; grain however is small and always hidden, like the humble person, etc. The scripture says about this, "You sow not the body that shall be;" namely a holy person sowing, in this world, "but bare grain," bare of vanities, (1Cor 15:37). Behold humility. "But God gives it [a body as he will]," etc., (v. 38).
The more St. Blaise hid his holiness, the more it was published in the miracles which he worked. It is told how he was from a city of Cappadocia etc. The miracle is told of the cure of the widow's son who choked or was choking on a fish bone stuck in his throat. Christ granted health for him and for all who call upon [St. Blaise] for illnesses of the throat. So today bread, wine and such are blessed in honor of St. Blaise, and so the scripture is verified in St. Blaise, Luke 18: "He who humbles himself, shall be exalted," (Lk 18:14). Note, "He who humbles himself," with true humility, "shall be exalted."
GRACIOUS SUBLIMITY
The second virtue is gracious sublimity, namely in dignity, because he was the bishop of the city of Sebaste, and so it is said, of corn that it is better than the other grains. And so prelates, who are the greater and more noble of the populace are symbolized by corn. Zach 9: "For what is the good thing of him," namely of the Christian people, "and what is his beautiful thing, but the corn of the elect," (Zach 9:17), that is, of the prelates. And because St. Blaise was a bishop, therefore it is said, "of the corn."
It is told how he was elected, not only by the canons, but also by all the laity of Sebaste, praying etc. And suddenly in their hearts God inspired them all to cry out in a loud voice for Blaise to be the bishop. However, he refused. Nevertheless he was elected, and in tears he assumed his position. Why was he weeping? Because in the [last] judgment bishops have to render an account not only for their own souls, but also for all committed to him. And so scripture says, "...a most severe judgment shall be for them who rule. For to him that is little, mercy is granted: but the mighty shall be mightily tormented, " (Wis 6:6-7). Note the "most severe judgment."
Three judgments happen to a prelate. The first is how he attained his dignity. Whether through the door, when, without his foreknowledge he is elected, or the pope provides without his or his friends request. If, however, he obtains it another way, he is a thief and a robber, nor can he be saved unless he resigns. So scripture says about this: "Amen, amen I say to you: He that enters not by the door into the sheepfold, but climbs up another way," namely by letters, or armed demands [preces armatas], or through gifts etc., "the same is a thief and a robber," (Jn 10:1). O what a hard judgment will befall him.
The second is a harder judgment, which happens to him, based on how he has lived after he became a bishop, and how he spent his income. He ought to divide it into three parts: one for himself, a second for his household, and a third for the poor.
The third will be the hardest judgment, which happens to him when he renders a count of the souls damned because of his negligence. For to such a one Ezekiel 33 says: " I have made you a watchman to the house of Israel: therefore you shall hear the word from my mouth, and shall tell it them from me. When I say to the wicked: O wicked man, you shall surely die: if you do not speak to warn the wicked man from his way: that wicked man shall die in his iniquity, but I will require his blood at your hand. But if you tell the wicked man, that he may be converted from his ways, and he be not converted from his way: he shall die in his iniquity: but you have saved your soul," (Ez 33:7-9). Now you see how and what kind is the care of souls. See why he says, "a most severe judgment," etc., (Wis 6:6).
Considering these things, the saints of old accepted the episcopal burden with the greatest trepidation, and would refuse, until they knew the will of God, and then trusting in divine help they accepted. It is told how St. Blaise having been made a bishop didn't change his status, as do many wicked men. They immediately do vain things in their excessively vast household, in horses and pomps, saying "Honors change morals, in wicked men. In the good it is not true." And because St. Blaise did not abandon his life style, neither did God remove from him the grace of miracles, rather he augmented it, because not only was he curing men, but even wild beasts, which obeyed him.
The story is told of the miracle of the poor woman, having one pig, which was seized by a wolf. She rushed to St. Blaise, to have him command the wolf to return the pig to her, which she had purchased, etc. This he did. Immediately the wolf brought it back alive.
Note here carefully two points. First the virtue of St. Blaise. Second our hardness. St. Blaise's virtue moved the heart of the most ferocious wolf to return the pork which he loved so much. He obeyed St. Blaise, because he was a friend of God and obedient to God. So also it was in the first state [of mankind] when as long as Adam was obedient to God, the animals obeyed him.
Second, consider our hardness. The rapacious wolf at the command of St. Blaise restored what he had stolen. Yet you, thief, robber, not because of the command of Blaise but of God, do not wish to restore your loot or usury. We are worse than beasts. O how many usurers are there who lend ten florins and write in a contract that they were twelve; or buy at less than a fair price [pretio parato], or sell for more, for a hoped for price; or lend monies over possessions, and in the mean time profit from the fruits or from the community etc., or they keep for themselves the wages of their servants, or the goods of the church, or tithes or first fruits, or goods of the deceased. Such persons cannot be saved until they make restitution. Their sins are not even forgiven unless they return what they have taken. It is a rule of jurists, 14, q. 6. Si res, and also of theologians, and it is originally of Augustine. Here you can speak against those usurers.
RIGOROUS ADVERSITY
I say third that the third virtue is rigorous adversity, when the text says "falling" etc., namely from episcopal dignity. When St. Blaise had been a bishop for some time, a persecution arose against Christians. They were to deny the faith of Christ, or they would be killed. For this reason St. Blaise was deposed and exiled from his bishopric by the prefect. He took refuge in the desert where he lived in a cave on a mountain, in great penance. See how he can be said to have fallen. He could say with David, "Being pushed I was overturned that I might fall: but the Lord supported me," in the desert, (Ps 117:13). And because in such hardship St. Blaise did not wish to abandon God, neither did God abandon him. When he was in the desert he had nothing to eat. Trusting in God he said, "The eyes of all hope in thee, O Lord," (Ps 144:15), devoutly reciting his hours as if he were in the city, and at the dinner hour he came out of the cave. So the story goes, that birds were would come to him bringing him food from what they were eating. They delivered it to him at the dinner hour, at the hour of none [3 pm] they would come, fifty or a hundred doves with grains of wheat. Also a woodpecker [tornellus] with an olive in its beak. Crows brought fresh figs. Falcons too came with partridges. And St. Blaise was reciting a verse and all the birds were around him in a circle. Note that no bishop or king had so many servants, and he ate that which pleased him, but not the meat. Afterwards, he divided the leftovers for them ordering them not to argue. It is said how it is confessed of God: "Whoever serves God well, need not fear that they will be lacking." A monk or friar [religiosus] therefore should not say, "O wretched me, how will I get another cappa [a friar's cape], when this one gets torn," etc. You should serve God diligently, because nothing will be lacking to you. Did not God, Jesus Christ, say, "Seek you therefore first the kingdom of God, and his justice, and all these things shall be added unto you," (Mt 6:33). Same for the clergy and laypeople. But the life of many is such that it is a wonder that they find water in the well, because they are not worthy. But about them who serve God Christ says, "Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed... For your Father knows that you have need of all these things." (Mt 6:31-32).
And not only birds, but also animals like lions, bears, wolves, sometimes if they were ill, or that they had something stuck in their throat or a thorn, they came to him showing him the wounds, which he cured in the name of Jesus, with the sign of the cross made over the wound saying: "Be careful now, and hurt no one. It is because of your malice and because of sin this evil came to you," or something of the sort. Note here that the irrational animals turned to him to recover their health. To whom do you turn? To the devil! Because you go to soothsayers and fortune tellers. If you say "We do this, because we do not have doctors, pharmacists nor medicines." It is said of the power of this name of Jesus, according to the Psalm, "Men and beasts you will preserve, O Lord: O how have you multiplied your mercy, O God!" (Ps 35:7-8). And so David, "Blessed is the man whose trust is in the name of the Lord; and who has not had regard to vanities, and lying follies," (Ps 39:5).
SORROWFUL BITTERNESS
The fourth virtue is sorrowful bitterness, of many tortures, which is indicated when it is said "into the ground." Led out of the desert he would return to his country where there he would attain the crown of glory through martyrdom. "He will crown you with a crown of tribulation, he will toss you like a ball into a large and spacious country," (Isa 22:18), that is, from torture to torture. While he was in the desert, as I said, in a cave, Christ appeared to him saying that he should offer him a sacrifice, which he understood that he should say a mass, and so he got up. Meanwhile some men sent by the commissioner of the emperor came to him to arrest him. And then St. Blaise understood that Christ was speaking about the sacrifice of his body, in martyrdom, and on bended knees he gave thanks to Christ that he had been mindful of his servant.
When he was led away captive, many, seeing the miracles which he worked, were converted. When he came before the prefect, the prefect said to him, "Rejoice Blaise, friend of the gods," saluting him cordially. Blaise said: "Do not say 'gods,' but 'demons.'" Angered, the prefect then sentenced him to five tortures. The first, five blows with a club, and at each blow St. Blaise said "Jesus Christ." From the power of this name he survived, because otherwise it was a wonder how he could have lived.
The second was imprisonment in a stinking cell without food or water. But although his body was detained in the prison, his soul nevertheless was strolling through the palace of paradise, devoutly contemplating the orders of angels. He was comforted by a woman to whom a wolf had delivered a pig. She hearing of the arrest of St. Blaise brought the cooked head of the pig, and bread and wine with a lighted lamp to St. Blaise. Getting permission from the jailer, she entered his cell. To whom St. Blaise said. "Daughter I want to repay the charity which you have extended to me. You know that very shortly I am to be martyred, and I shall beg pardon for you. And because, daughter, you are a poor person, I shall give you a way of becoming wealthy. Every year you are to come to my church with a lighted candle. And so she did. And in a short time she grew wealthy. We read of no other saint who has promised to someone temporal riches.
The third torture was the rack, on which, naked and with iron hooks he was torn at, to the extent that streams of blood flowed down his body. He was saying, "The sufferings of this time are not worthy to be compared with the glory to come," (Rom 8:18). He did not pay attention to this torture, so he was again returned to the cell. Even greater tortures were prepared. Seven women who were collecting the blood of the martyr out of devotion were beheaded.
The fourth torture was this. The prefect ordered that he be thrown into a lake, which, at a sign from him, suddenly solidified, as if it were solid and dry, and he was standing in the middle. The idol worshippers wishing to come to him, sank into the water. The water supported the light, but not heavy works, especially of sins.
GLORIOUS HAPPINESS
I say, fifth, that the fifth virtue is glorious happiness, when it [the text] says, "die." No torture makes a martyr glorious but death. And so David says: "Precious in the sight of the Lord is the death of his saints," (Ps 115:6). So it has been ordained by Christ. No one has glorious happiness unless through death, because neither Christ himself, nor his Virgin mother Mary had it otherwise. "Ought not Christ to have suffered these things, and so to enter into his glory?" (Lk 24:26). And so "die" is said in the theme. Note this martyrdom. When he was in the water, the angel of the Lord said to him, "O glorious one go forth, and receive the crown." He went forward, and a great light appeared before his face. And he said to the prefect, you should know that I consider it as glory for me to die for Christ. Behold I present myself now. And many were converted by his miracles.
The prefect sentenced him to be beheaded. When however St. Blaise was praying, the Lord said to him; "I will grant every petition of yours," promising to help all who call upon him. And this having been said, he was beheaded. Note here, with how much penitence the saints and friends of God gain paradise. Yet we still believe that it is gained without penitence. "Iniquity has lied to itself." (Ps 26:12). And so it is necessary that we do penance: in our heart through contrition; in our voice through confession; and in our body through voluntary penance. And so Christ says, "Do penance, for the kingdom of heaven is at hand," (Mt 4:16).
RE: Sermons by St. Vincent Ferrer - Hildegard of Bingen - 02-14-2021
C125 De sancto Blasio Sermo
St. Vincent Ferrer, O.P. -- Sermon on St. Blaise - Feb. 3 (Jn 12:24)
John 12:24 (Douay transl.) Amen, amen I say to you, unless the grain of wheat falling into the ground die, 25 Itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world, keepeth it unto life eternal.
"Unless the grain of wheat falling to the ground die," (Jn 12:24). This text is found in John 12. The whole solemnity today is about the most glorious St. Blaise, bishop and martyr, and so is my sermon. From the many virtues and examples of his good life, we can derive instruction for the virtuous regulation of our own life. But first the Virgin Mary must be "Hailed."
This theme is the answer to the question from some ignorant person asking, "Who was this St. Blaise, and what is his story? The theme replies: "Unless the grain of wheat falling into the ground die," etc. The words are figurative, secretly pointing out his virtues and excellences according to the five words of the theme:
The first virtue is virtuous humility, because the text says "a grain," not chaff.
The second is gracious sublimity, because it says "of wheat," and not barley.
The third is rigorous adversity, because it says "falling," from dignity.
The fourth is sorrowful bitterness, because it says "on the ground," through torture.
The fifth is precious or glorious happiness, because it says "dead."
VIRTUOUS HUMILITY
As for the first, I say that one great and excellent virtue of St. Blaise was his virtuous humility. Although he was filled with virtues, nevertheless he kept them in the pouch of humility, otherwise they might be lost. Whoever collects virtue without humility, is like someone who carries dust in the wind. Note here two humilities. The first is virtuous. The second is vicious. The virtuous kind is when a man on one hand thinks of the immensity of God and his infinite power; on the other hand he thinks of his own smallness and defects, and so his heart is humbled. Such humility, which regards God is virtuous, and pleases God very much, because in this way a creature regards himself as nothing, nor does he presume about himself. St. James praises this kind saying, "Be humbled in the sight of the Lord," – he does not say 'of men,'— "and he will exalt you," (James 4:10).
The second humility is vicious, when one is humbled in the sight of men, and yet within has an inflated heart, like the belly of a pregnant woman, and they behave before men like hypocrites. Of these scripture says, "There is one that humbles himself wickedly, and his interior is full of deceit," (Sir 19:23).
The humility of St. Blaise was virtuous, because he was humbled in the sight of the Lord. He would hide his works so that he would avoid vainglory. By praying and contemplating through the night, and secretly, he kept to his penitential bed, and he wore a hair shirt. Outside he went about decently dressed. He fasted, and as much as he could, he hid his sanctity out of humility. But God exalted him. Authority. "Be you humbled ... under the mighty hand of God, that he may exalt you in the time of visitation," (1Peter 5:6). Also, "Be humbled in the sight of the Lord, and he will exalt you," (James 4:10), because God wishes to show him off for the glory of God and as a good example for men. Note, this text, "A city seated on a mountain cannot be hid," (Mt 5:14). The Gloss quotes Augustine, that is, a person over a long life. It is otherwise for hypocrites, who want to be seen and praised, and falsely do many deeds. Like smoke, such pass away totally and do not have a foundation in God, because scripture says, "The joy of the hypocrite [is] but for a moment," (Job 20:5).
The virtuous humility of St. Blaise is noted when he says, "a grain." For chaff stands for the proud. Reason, because there are more of them than the humble. Second, because chaff is puffed up and light, and always stands out; grain however is small and always hidden, like the humble person, etc. The scripture says about this, "You sow not the body that shall be;" namely a holy person sowing, in this world, "but bare grain," bare of vanities, (1Cor 15:37). Behold humility. "But God gives it [a body as he will]," etc., (v. 38).
The more St. Blaise hid his holiness, the more it was published in the miracles which he worked. It is told how he was from a city of Cappadocia etc. The miracle is told of the cure of the widow's son who choked or was choking on a fish bone stuck in his throat. Christ granted health for him and for all who call upon [St. Blaise] for illnesses of the throat. So today bread, wine and such are blessed in honor of St. Blaise, and so the scripture is verified in St. Blaise, Luke 18: "He who humbles himself, shall be exalted," (Lk 18:14). Note, "He who humbles himself," with true humility, "shall be exalted."
GRACIOUS SUBLIMITY
The second virtue is gracious sublimity, namely in dignity, because he was the bishop of the city of Sebaste, and so it is said, of corn that it is better than the other grains. And so prelates, who are the greater and more noble of the populace are symbolized by corn. Zach 9: "For what is the good thing of him," namely of the Christian people, "and what is his beautiful thing, but the corn of the elect," (Zach 9:17), that is, of the prelates. And because St. Blaise was a bishop, therefore it is said, "of the corn."
It is told how he was elected, not only by the canons, but also by all the laity of Sebaste, praying etc. And suddenly in their hearts God inspired them all to cry out in a loud voice for Blaise to be the bishop. However, he refused. Nevertheless he was elected, and in tears he assumed his position. Why was he weeping? Because in the [last] judgment bishops have to render an account not only for their own souls, but also for all committed to him. And so scripture says, "...a most severe judgment shall be for them who rule. For to him that is little, mercy is granted: but the mighty shall be mightily tormented, " (Wis 6:6-7). Note the "most severe judgment."
Three judgments happen to a prelate. The first is how he attained his dignity. Whether through the door, when, without his foreknowledge he is elected, or the pope provides without his or his friends request. If, however, he obtains it another way, he is a thief and a robber, nor can he be saved unless he resigns. So scripture says about this: "Amen, amen I say to you: He that enters not by the door into the sheepfold, but climbs up another way," namely by letters, or armed demands [preces armatas], or through gifts etc., "the same is a thief and a robber," (Jn 10:1). O what a hard judgment will befall him.
The second is a harder judgment, which happens to him, based on how he has lived after he became a bishop, and how he spent his income. He ought to divide it into three parts: one for himself, a second for his household, and a third for the poor.
The third will be the hardest judgment, which happens to him when he renders a count of the souls damned because of his negligence. For to such a one Ezekiel 33 says: " I have made you a watchman to the house of Israel: therefore you shall hear the word from my mouth, and shall tell it them from me. When I say to the wicked: O wicked man, you shall surely die: if you do not speak to warn the wicked man from his way: that wicked man shall die in his iniquity, but I will require his blood at your hand. But if you tell the wicked man, that he may be converted from his ways, and he be not converted from his way: he shall die in his iniquity: but you have saved your soul," (Ez 33:7-9). Now you see how and what kind is the care of souls. See why he says, "a most severe judgment," etc., (Wis 6:6).
Considering these things, the saints of old accepted the episcopal burden with the greatest trepidation, and would refuse, until they knew the will of God, and then trusting in divine help they accepted. It is told how St. Blaise having been made a bishop didn't change his status, as do many wicked men. They immediately do vain things in their excessively vast household, in horses and pomps, saying "Honors change morals, in wicked men. In the good it is not true." And because St. Blaise did not abandon his life style, neither did God remove from him the grace of miracles, rather he augmented it, because not only was he curing men, but even wild beasts, which obeyed him.
The story is told of the miracle of the poor woman, having one pig, which was seized by a wolf. She rushed to St. Blaise, to have him command the wolf to return the pig to her, which she had purchased, etc. This he did. Immediately the wolf brought it back alive.
Note here carefully two points. First the virtue of St. Blaise. Second our hardness. St. Blaise's virtue moved the heart of the most ferocious wolf to return the pork which he loved so much. He obeyed St. Blaise, because he was a friend of God and obedient to God. So also it was in the first state [of mankind] when as long as Adam was obedient to God, the animals obeyed him.
Second, consider our hardness. The rapacious wolf at the command of St. Blaise restored what he had stolen. Yet you, thief, robber, not because of the command of Blaise but of God, do not wish to restore your loot or usury. We are worse than beasts. O how many usurers are there who lend ten florins and write in a contract that they were twelve; or buy at less than a fair price [pretio parato], or sell for more, for a hoped for price; or lend monies over possessions, and in the mean time profit from the fruits or from the community etc., or they keep for themselves the wages of their servants, or the goods of the church, or tithes or first fruits, or goods of the deceased. Such persons cannot be saved until they make restitution. Their sins are not even forgiven unless they return what they have taken. It is a rule of jurists, 14, q. 6. Si res, and also of theologians, and it is originally of Augustine. Here you can speak against those usurers.
RIGOROUS ADVERSITY
I say third that the third virtue is rigorous adversity, when the text says "falling" etc., namely from episcopal dignity. When St. Blaise had been a bishop for some time, a persecution arose against Christians. They were to deny the faith of Christ, or they would be killed. For this reason St. Blaise was deposed and exiled from his bishopric by the prefect. He took refuge in the desert where he lived in a cave on a mountain, in great penance. See how he can be said to have fallen. He could say with David, "Being pushed I was overturned that I might fall: but the Lord supported me," in the desert, (Ps 117:13). And because in such hardship St. Blaise did not wish to abandon God, neither did God abandon him. When he was in the desert he had nothing to eat. Trusting in God he said, "The eyes of all hope in thee, O Lord," (Ps 144:15), devoutly reciting his hours as if he were in the city, and at the dinner hour he came out of the cave. So the story goes, that birds were would come to him bringing him food from what they were eating. They delivered it to him at the dinner hour, at the hour of none [3 pm] they would come, fifty or a hundred doves with grains of wheat. Also a woodpecker [tornellus] with an olive in its beak. Crows brought fresh figs. Falcons too came with partridges. And St. Blaise was reciting a verse and all the birds were around him in a circle. Note that no bishop or king had so many servants, and he ate that which pleased him, but not the meat. Afterwards, he divided the leftovers for them ordering them not to argue. It is said how it is confessed of God: "Whoever serves God well, need not fear that they will be lacking." A monk or friar [religiosus] therefore should not say, "O wretched me, how will I get another cappa [a friar's cape], when this one gets torn," etc. You should serve God diligently, because nothing will be lacking to you. Did not God, Jesus Christ, say, "Seek you therefore first the kingdom of God, and his justice, and all these things shall be added unto you," (Mt 6:33). Same for the clergy and laypeople. But the life of many is such that it is a wonder that they find water in the well, because they are not worthy. But about them who serve God Christ says, "Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed... For your Father knows that you have need of all these things." (Mt 6:31-32).
And not only birds, but also animals like lions, bears, wolves, sometimes if they were ill, or that they had something stuck in their throat or a thorn, they came to him showing him the wounds, which he cured in the name of Jesus, with the sign of the cross made over the wound saying: "Be careful now, and hurt no one. It is because of your malice and because of sin this evil came to you," or something of the sort. Note here that the irrational animals turned to him to recover their health. To whom do you turn? To the devil! Because you go to soothsayers and fortune tellers. If you say "We do this, because we do not have doctors, pharmacists nor medicines." It is said of the power of this name of Jesus, according to the Psalm, "Men and beasts you will preserve, O Lord: O how have you multiplied your mercy, O God!" (Ps 35:7-8). And so David, "Blessed is the man whose trust is in the name of the Lord; and who has not had regard to vanities, and lying follies," (Ps 39:5).
SORROWFUL BITTERNESS
The fourth virtue is sorrowful bitterness, of many tortures, which is indicated when it is said "into the ground." Led out of the desert he would return to his country where there he would attain the crown of glory through martyrdom. "He will crown you with a crown of tribulation, he will toss you like a ball into a large and spacious country," (Isa 22:18), that is, from torture to torture. While he was in the desert, as I said, in a cave, Christ appeared to him saying that he should offer him a sacrifice, which he understood that he should say a mass, and so he got up. Meanwhile some men sent by the commissioner of the emperor came to him to arrest him. And then St. Blaise understood that Christ was speaking about the sacrifice of his body, in martyrdom, and on bended knees he gave thanks to Christ that he had been mindful of his servant.
When he was led away captive, many, seeing the miracles which he worked, were converted. When he came before the prefect, the prefect said to him, "Rejoice Blaise, friend of the gods," saluting him cordially. Blaise said: "Do not say 'gods,' but 'demons.'" Angered, the prefect then sentenced him to five tortures. The first, five blows with a club, and at each blow St. Blaise said "Jesus Christ." From the power of this name he survived, because otherwise it was a wonder how he could have lived.
The second was imprisonment in a stinking cell without food or water. But although his body was detained in the prison, his soul nevertheless was strolling through the palace of paradise, devoutly contemplating the orders of angels. He was comforted by a woman to whom a wolf had delivered a pig. She hearing of the arrest of St. Blaise brought the cooked head of the pig, and bread and wine with a lighted lamp to St. Blaise. Getting permission from the jailer, she entered his cell. To whom St. Blaise said. "Daughter I want to repay the charity which you have extended to me. You know that very shortly I am to be martyred, and I shall beg pardon for you. And because, daughter, you are a poor person, I shall give you a way of becoming wealthy. Every year you are to come to my church with a lighted candle. And so she did. And in a short time she grew wealthy. We read of no other saint who has promised to someone temporal riches.
The third torture was the rack, on which, naked and with iron hooks he was torn at, to the extent that streams of blood flowed down his body. He was saying, "The sufferings of this time are not worthy to be compared with the glory to come," (Rom 8:18). He did not pay attention to this torture, so he was again returned to the cell. Even greater tortures were prepared. Seven women who were collecting the blood of the martyr out of devotion were beheaded.
The fourth torture was this. The prefect ordered that he be thrown into a lake, which, at a sign from him, suddenly solidified, as if it were solid and dry, and he was standing in the middle. The idol worshippers wishing to come to him, sank into the water. The water supported the light, but not heavy works, especially of sins.
GLORIOUS HAPPINESS
I say, fifth, that the fifth virtue is glorious happiness, when it [the text] says, "die." No torture makes a martyr glorious but death. And so David says: "Precious in the sight of the Lord is the death of his saints," (Ps 115:6). So it has been ordained by Christ. No one has glorious happiness unless through death, because neither Christ himself, nor his Virgin mother Mary had it otherwise. "Ought not Christ to have suffered these things, and so to enter into his glory?" (Lk 24:26). And so "die" is said in the theme. Note this martyrdom. When he was in the water, the angel of the Lord said to him, "O glorious one go forth, and receive the crown." He went forward, and a great light appeared before his face. And he said to the prefect, you should know that I consider it as glory for me to die for Christ. Behold I present myself now. And many were converted by his miracles.
The prefect sentenced him to be beheaded. When however St. Blaise was praying, the Lord said to him; "I will grant every petition of yours," promising to help all who call upon him. And this having been said, he was beheaded. Note here, with how much penitence the saints and friends of God gain paradise. Yet we still believe that it is gained without penitence. "Iniquity has lied to itself." (Ps 26:12). And so it is necessary that we do penance: in our heart through contrition; in our voice through confession; and in our body through voluntary penance. And so Christ says, "Do penance, for the kingdom of heaven is at hand," (Mt 4:16).
RE: Sermons by St. Vincent Ferrer - Hildegard of Bingen - 02-18-2021
A364 In die cinerum
St. Vincent Ferrer Sermon - On Ash Wednesday
Mt 6:16-18
16 And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward. 17 But thou, when thou fastest anoint thy head, and wash thy face; 18 That thou appear not to men to fast, but to thy Father who is in secret: and thy Father who seeth in secret, will repay thee.
"But you, when you fast anoint your head, and wash your face..."(Mt 6:17ff)
That which above all in this moral life is especially necessary for us for the remission of sins and the pursuit of the kingdom of heaven, is penitence. Nor do we have any other remedy for sins committed after baptism.
Note the similarity to a sailor undergoing shipwreck, after which the sailors have no other life saver except to place themselves on some planks and firmly hang on, otherwise... So it is with us. For the Lord Jesus Christ, who is the great captain, has built a beautiful ship for sailing safely to paradise, namely baptismal innocence. And whoever rightly sails with this, like the Blessed Virgin, arrives at paradise and to its gates. Of this ship according to the spiritual sense of the [scriptural] authority, "And when he entered into the boat," that is, baptism," his disciples," that is Christians, "followed him," (Mt 8:23). This ship, baptismal innocence, has suffered shipwreck, and has been broken, wrecked upon the rocks of mortal sins, from the winds of diabolic temptations or the waves of carnal inclinations, or the dangers of worldly occupations, to the extent that there are so many dangers in the sea of this world that in ten thousand souls not one makes it with this ship of baptismal innocence, without sinning mortally, and so is wrecked. So, like sailors, if they are willing to cling firmly to the flotsam of penitence, they might yet survive. All the doctors say this, and the theologians, and canonists and lawyers are saying that penance is the second plank after shipwreck.
But why is it called the second plank? What is first? For an answer note that there are two shipwrecks in human nature, and the first is general, the second particular. The first shipwreck was [the loss] of original justice from the sin of Adam, for then the ship of original justice was wrecked and all in it were drowned. Authority: "Wherefore as by one man sin entered into this world, and by sin death; and so death passed upon all men, in whom all have sinned," (Rom. 5:12). For this reason, so that all can be saved, God ordained two planks, and the first was baptism, the second, penance. Thus penance is called the second plank. But if we wish to speak of the special or particular shipwreck, which happens when you or another sin mortally, then penance is called the first plank and not the second, because we do not have another remedy for salvation. Thus Christ said, "I say to you: but unless you shall do penance, you shall all likewise perish,” (Lk 13:3). So penance is necessary for us. In the sermon theme Christ shows us how it is to be done, saying, "when you fast, anoint...etc."
Christ shows us three necessary things, which we should be busy about at this time, if we wish to be saved with the plank of penance. This is subtly understood in the theme.
First is penitential affliction (afflictio penitentialis), where, "When you fast,"
Second, spiritual prayer (oratio spiritualis), where "Anoint your head."
Third is sacramental confession (confessio sacramentalis), where, "Wash your face."
PENANCE
I say first, etc. when it is said, "When you fast, etc." It must be known, however, that Christ and holy mother the Church which orders this fast, that the fast is an affliction for those who are not accustomed to fast. I say, therefore, "when you fast," presuming that all Christians fast, beginning today, from this day up to Easter, except for the six Sundays. And so there are forty fast days, and so by fasting we are conformed to Christ like good disciples and good ministers to our Lord, who for us fasted for forty days. Thus the Apostle, "In all things let us exhibit ourselves as the ministers of God, in much patience, ... in fastings,” (2 Cor. 6:4-5). Note the word when he says "in much patience," because with much patience the affliction of such fasting is accomplished, by conforming us to our Lord Jesus Christ. And first [patience] with ourselves, second with our neighbors, third in our own house.
First, because you are not accustomed to fast, in the beginning it is difficult for you , because the first thing in the morning your stomach growls "I'm hungry, I'm hungry, I'm hungry," and a headache follows. Then, because you have not eaten, you find it hard to sleep, and so patience is necessary for yourself, because in this consists merit. Nor because of this should you stop fasting, remembering that Christ endured much for you, and your sins have deserved much. So, to the extent that you diligently observe a diet for your physical health, you should the more so keep the diet ordained by Christ for the health of your soul, lest it happen to you like the fearful soldiers, who in the center of the battle when they hear the cannons, are terrified and then retreat, when they should be more aggressive and fight more fiercely.
Second, it is necessary to be patient with our neighbors. For some clergy because of their fasting become impatient. Even when someone speak to them politely, they react with anger. Thus patience is necessary, otherwise the fast would become diabolical, if one would fast always, but impatiently and with malice.
Third, it is necessary that you be patient in your own home. If for example, when you come home for dinner, and the dinner is not ready, you should not be indignant with your wife or family, but patiently wait and in the meantime say a prayer, and if dinner is over-cooked or less well prepared, hold your patience and don't throw the plate at your wife's head. Behold why "in much patience." Sacred scripture concurs: " For patience is necessary for you,” supply, fasting, "that, doing the will of God," i.e. fasting, "you may receive the promise,"(Heb. 10:36). Note, "in much fastings," namely forty days as he said.
Now there arise three questions which you commonly ask. And the first is of those saying: I have already fasted three or four Lents, or even ten, and you always are saying that Lent happens after the example of Christ who fasted only one forty-day period, why therefore, do we fast for forty days every year? Since Christ did not fast but once in his life, especially because he said, "The disciple is not above the master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord," (Mt 10:24f)? For the answer note that this question proceeds from the ignorance of not considering the fact of Jesus Christ. How do you believe that Christ fasted those forty days? Some simple folks would say that Christ fasted as we fast, eating once in the day etc. Others say that Christ took with him forty loaves of bread into the desert, and each day ate one. This is wrong. Some say that he was eating herbs, and this is false. Behold what the text of the gospel says. He fasted forty days in the desert, "And he ate nothing in those days," (Lk. 3:2). Now if you wish to fast one Lent in that way, and to endure a forty day period like that, I give you permission, lest you fast any other way. For Christ, his entire life was like the Lent which we observe, because he would eat only once in the day, and nowhere do we read that he ate meat, except the paschal lamb, to fulfill the law. Because, therefore, we cannot be compared to him in this kind of fasting; because we are not able to go for forty days without food, thus holy mother the Church in ordering our fast takes the number forty days from Christ, namely forty in general. And in a general way, from his ordinary way of living, according the Master of History, we now receive the manner of our annual fast, namely eating only once in the day, not meat, but Lenten food, because every action of Christ is an instruction, as Gregory says. Also, "... Jesus began to do and to teach," (Acts 1:1).
The second question is whether some are exempt from this fast? I respond that many persons are excused because neither God nor holy mother the Church intends to oblige someone to the impossible, or to put someone in danger. So you ask what kind of people are exempted? I submit that, according to the theologians, there are eight kinds of people who are dispensed from this fast.
- The first exempted are pregnant women The reason is that such women have to provide for two persons, themselves and their son or daughter, because if they were to fast, the creation growing in their womb could be severely weakened and would not live long. Thus they can eat without sin. But if the woman is healthy and hearty, she can fast a little.
- Second, women breastfeeding are excused for the same reason as above.
- Third the sick are excused, not sick of any illness whosoever, but only of those which take away the appetite, lest they might be deprived of a good meal even once. Not [dispensed] are gout-sufferers, or the wounded and such illness, which do not disturb the appetite, and from indigestion, [de gutta] which results from excessive food and drink etc. They do not excuse.
- Fourth, the poor, who at supper time do not have enough food, like those who beg at the door or others who have nothing or barely some cabbage with oil. If such can fast, they would have great merit, but they are not obliged. About this see St. Thomas [Summa] II-II q. 118. The rich, however who are able to have fish and other such foods are bound to fast.
- Fifth, those journeying on foot, because of necessity; those on horseback are not excused; the horse or the mule can eat, but you can't without sinning.
- Sixth, laborers or miners, construction workers, who in whole or in part can't, and who otherwise could not provide for their wives and children. Seamstresses however and tailors, clerks and the like who do their work sitting down are not excused.
- Seventh, children. But of what age? St. Thomas in IV Sent. and in II-II, q. 147, says that not all are bound to fast. Children may even be excused, who have not yet completed 21 years. The reason, because up to that time the body is building, and children are growing. Such children need at least two meals [a day]. One for sustaining life, and the other for bodily growth. So I give you this advice for children seven or eight years old, it is enough that they fast on Good Friday. Others who are older, if eleven or twelve years old, once in the week and so on for the others.
- Eighth, old folks of a certain age. When they have lost their appetite for eating or because they have lost their teeth, they should eat often or more often, like children. But old folks, eighty years old or even older, who once could eat well, are not excused in some of the above lest they sin mortally.
Therefore we all should fast with diligence. Otherwise if they are not excused for one of the aforesaid reasons, they sin mortally because they transgress the ecclesiastical precept, about which De Conse. di. 3. It is not permitted, and chap. It is not necessary and chap. It pleases. Thus the response to the second question is clear. So it is said, "And all the people cried to the Lord with great earnestness, and they humbled their souls in fastings, and prayers, both they and their wives," (Judith 4:8).
The third question posed by some, and especially by rich people, asks if they can redeem their fasting through alms, or commute their obligation, saying since there are three penitential works, namely fasting, prayer and almsgiving, and fasting is the least of the works, so these say, they may commute a lesser good into a greater good, i.e. fasting into almsgiving, and on their own, by their own authority and without permission commute [their obligation to fast]. But they are not excused by this. Note, as a response, just because simply speaking, all things being equal, almsgiving is better than fasting, but on the other hand I say that obedience is better than fasting, prayer and almsgiving, "For obedience is better than sacrifices," (1 Kgs. 15). So, on this account, if you would give all that you possess in alms for the love of God, and by your own authority you break your fast, against obedience, all would be lost. Because the universal Church ordains this fast, obedience to her should be observed. So Christ says to the keepers of the Church, "He that hears you, hears me; and he that despises you, despises me," (Lk 10:16).
If therefore you have any need, you should go to the pastor, and if by chance the pastor is not certain of your need, you should consult the doctor, and if the doctor advises not to fast, with the advice and permission of the doctor and the pastor you can replace fasting with almsgiving, otherwise not.
PRAYER
I say secondly, etc. that the task which we should now be occupied and doing is spiritual prayer, when he says, "Anoint your head." And it is understood that in sacred scripture we find that Christ is the head of the Church, both militant and triumphant. The reason is because like the head, he is above and generally influences the members. St, Thomas beautifully defines this in III q. 8 and in III Sent. dist. 13. And the doctors in the same dist. 3. [Scriptural] authority: "And he has subjected all things under his feet, and has made him head over all the church, which is his body," (Eph. 1:22f). Note: "all things," namely universals and particulars. Therefore the Apostle says, "But I would have you know, that the head of every man is Christ," (1 Cor. 11:3). By spiritual prayer this head, namely Christ, is anointed, which softens him and renders him gentle to sinners. You know that anointing softens and makes anointed skin smooth, although it was rough before. So Christ, to the extent that he might have seemed to be harsh and strict to sinners, by spiritual prayer is rendered soft and gentle. St. Bernard: "Prayer anoints [ungit] God, tears pierce [compungit] him." And so the Lord Jesus Christ, who in his fleshly time, is hard and strict because of our sins, and through the rigor of his justice, if now in this holy time is anointed with devout prayers, he becomes gentle and soft. And by this oil he wishes to be anointed, because it pleases him much. And note this parable which he told about himself: "Therefore is the kingdom of heaven likened to a king, who would take an account of his servants. And when he had begun to take the account, one was brought to him, that owed him ten thousand talents. And as he had not wherewith to pay it, his lord commanded that he should be sold," (Mt 18:23-25). That worthless servant began to anoint his head with the oil of prayer saying, "Have patience with me, and I will pay thee all,"(v. 26). up to "because you asked me"
And the lord of that servant being moved with pity, let him go and forgave him the debt. 28 But when that servant was gone out, he found one of his fellow servants that owed him an hundred pence: and laying hold of him, throttled him, saying: Pay what thou owest. 29 And his fellow servant falling down, besought him, saying: Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he paid the debt. 31 Now his fellow servants seeing what was done, were very much grieved, and they came and told their lord all that was done. 32 Then his lord called him; and said to him: Thou wicked servant, I forgave thee all the debt, because you asked me:
In this parable Christ is speaking about himself, who is the Lord and our King. We are the servants and must render to him an account, how we have dealt with thoughts, words, deeds and all are obligated to "ten thousand," which ten are the commandments in which are included all the perfections of this life. We by sinning are obliged to satisfaction. If therefore you wish that your debt be dismissed to you, anoint his head, namely of Christ. If you wish to know the manner of anointing, look to Mary Magdalen, about whom it is said, "There came to him a woman having an alabaster box of precious ointment, and poured it on his head as he was at table," (Mt 20:7).
Here is shown three ways for those who are serving in devout prayer:
- The first way is when he says "There came to him a woman," that is, a devout soul, thinking devoutly when one is saying when he says "Our Father who art etc.."
- The second way is when it is said "having an alabaster box," that is a body of precious ointment, namely reverential fear.
- The third way is where it says "and poured it on his head," and this is when the mouth is opened, saying devoutly the words of a prayer. And just as Mary Magdalen twice anointed Christ, so you twice a day ought to anoint Christ, devoutly praying, in the morning and in the evening. Behold therefore why he says, "Anoint your head, etc." And this for the second part.
CONFESSION
Third: I say that the third work which we should occupy ourselves in this holy time is sacramental confession, when he says, "and wash your face, etc." Conscience is the face of the soul. Reason: Because just as in the face we recognize the person, so God in the face recognizes who are his disciples. And of this face David speaks saying in Psalm 26:8, "My heart has spoken to you, my face has sought you," that is, the conscience. This face is washed now through sacramental confession. O who washes the face of his body only once a year? How much dirt and grime would it have! So it is of the face of conscience. This washing was prefigured in 4 Kgs. 4:5, where God prefigured the necessity of confession in the leper Naaman. And note, briefly the story when Elisha the prophet said, "Go, and wash seven times in the Jordan, and thy flesh shall recover health, and you shall be clean." Note that leprosy stands for mortal sin. And note, that the leper has the effects of every mortal sin.
- First, because the leprosy makes a man swell. See here the effects of the sin of pride.
- Second, it induces a great thirst, through which is symbolized the sin of avarice.
- Third, it infects those living with him. Behold the effects of the sin of lust.
- Fourth, it dehydrates. Behold here, envy.
- Fifth, it makes the breath smell bad. Behold here the effects of gluttony.
- Sixth, it makes the voice hoarse. Behold here the effects of anger.
- Seventh, it weakens all the members in their functioning. Behold here the sin of sloth.
Therefore the remedy, the cure, is to go to the Jordan, and the name comes from Jor, i.e. river, and dan, i.e. judgment. Behold here confession, which is nothing but the river of judgment. For there judgment of sins happen. Here, indeed, a man ought to get undressed, showing all his shames, i.e. naked sins, clearly, to the confessor. So he says "go", namely to the confessor, "to wash seven times", i.e. to confess the seven mortal sins to which all the other sins are reduced. The first time man is washed of the sin of pride, in the second, of avarice, etc. In the seventh, however a man is clean and his face cleansed of all mortal stains, so that, having confessed, none remain to him.
There are some miserable people who choose not to confess their sins. If God had had commanded us to hurl ourselves into a fire for the remission of sins, we should do it. How much more ought we confess, since it is so easy. Thus the servants said to Naaman, "If the prophet had bid you do some great thing, surely you should have done it. How much rather what he now has said to you: Wash, and you shall be clean?" (4 Kgs. 5:13). If it were possible, all of you ought to confess already today, that you might participate in the church's blessings. Thus John says, agreeing with the aforesaid image, "If we confess our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all iniquity," (1 John 1:9). Now you know what you should be doing in this holy time [of Lent].
RE: Sermons by St. Vincent Ferrer - Hildegard of Bingen - 02-19-2021
A375 Feria VI post diem Cinerum (Friday after Ash Wednesday)
St. Vincent Ferrer – On Prayer, Fasting and Almsgiving (Mt 6:1 ff)
Mt 6:1-6 Douay transl. Take heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven. 2 Therefore when thou dost an almsdeed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honoured by men. Amen I say to you, they have received their reward. 3 But when thou dost alms, let not thy left hand know what thy right hand doth. 4 That thy alms may be in secret, and thy Father who seeth in secret will repay thee. And when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets, that they may be seen by men: Amen I say to you, they have received their reward. 6 But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret: and thy Father who seeth in secret will repay thee..
"Take heed that you do not your justice before men," (Mt 6:1) The theme is the word of Christ, advising us, saying "Take heed..." The Lord Jesus Christ in this theme calls penitence "justice." It is the custom in sacred scriptures, both in the Old Testament and in the New Testament, that true penitence is called "justice." The reason: because through good penitence man does true justice for himself, and for all the good things, by which we commonly sin which are three, namely
The material body, [corpus materiale]
The rational soul, [anima rationalis]
And temporal goods [substantia temporalia]
For penitence, if it is true, ought to do justice, and punishment [punitionem] to these three. And first it does justice to the body by afflicting it through fasting, vigils, disciplines, and pilgrimages etc., because from its inclination we commit many sins. And so lest God do justice to the body in hell through those evil ministers, man ought to do justice here through penance. This privilege God gives uniquely to human nature, that each renders judgment in his own case. Even though man renders justice to himself, he [God] is content. Behold the privilege: "But if we would judge ourselves, we should not," by the Lord, "be judged," (1Cor 11:31), in our body. And so when the repentant soul, which has done justice, comes before Christ at judgment, and is accused by the demons, then the soul responds with the saying of David in Ps. 118: "I have done judgment and justice: give me not up to them who slander me," (v. 121).
The same penitence for the soul. Many sins are within the soul through wicked thoughts, through hatred, rancor, malice, through ill will, or through errors and false opinions. But penitence does justice through devout prayers, as if by binding up the soul in the chain of devout prayers, which pass verbally through the neck, whose head is bound at the foot of the throne of Christ, as if saying, "Lord, because I am judge in my own case, I suspend my soul etc. lest you suspend it in the fork of hell."
Third, penitence does justice regarding temporal goods, which have been for you an occasion of sin, in committing secret thefts, robbery, usury, overcharging, for extortion, withholding salaries of your workers, or the goods of the church, or of the dead, not paying tithes, first fruits etc. Penitence does justice by repaying.
It is clear therefore true penitence is nothing other than justice, and so it is said, "But if the wicked do penance for all his sins which he has committed, and keep all my commandments, and do judgment, and justice, living he shall live, and shall not die. I will not remember all his iniquities that he has done: in his justice which he has wrought, he shall live," (Ez 18:21-22). Of this justice, true penitence, the theme speaks when it says, "Take heed that you do not your justice," that is, penitence, "before men," (Mt 6:1). The theme therefore is clear. Christ himself shows and declares in the holy gospel today how it is to be avoided, lest penitential justice happens before men.
There are three parts in which he shows how penitential justice should not be practiced before men.
First about the physical body,
Second about material affluence,
Third about the rational soul.
BODILY PENITENCE
I say first etc., and this, when he says in the first part of the gospel, "Take heed that you do not your justice before men," (Mt 6:1), which is about the body through fasting, vigils and abstinences, you do before men, for their recognition, not for God. Note here the difference between the recognition of men and of God. For the recognition of men extends itself only to the exterior works, and not to the interior. But the recognition of God extends itself to both works, because he sees all things clearly, "Nor do I judge according to the look of man: for man sees those things that appear, but the Lord beholds the heart," (1Sam 16:7). Note, according to St. Thomas I, q. 57, a. 4, where he asks whether the angels know the thoughts of the heart. Response:
A secret thought can be known in two ways: first, in its effect. In this way it can be known not only by an angel, but also by man; and with so much the greater subtlety according as the effect is the more hidden. For thought is sometimes discovered not merely by an outward act, but also by change of countenance; and doctors can tell some passions of the soul by the mere pulse. Much more then can angels, or even demons, the more deeply they penetrate those occult bodily modifications...
In another way thoughts can be known as they are in the mind, and affections as they are in the will: and thus God alone can know the thoughts of hearts and affections of wills. The reason of this is, because the rational creature is subject to God only, and He alone can work in it Who is its principal object and last end... Consequently all that is in the will, and all things that depend only on the will, are known to God alone. Now it is evident that it depends entirely on the will for anyone actually to consider anything; because a man who has a habit of knowledge, or any intelligible species, uses them at will. Hence the Apostle says (1 Corinthians 2:11): "For what man knows the things of a man, but the spirit of a man that is in him?" (I, q. 57, a. 4). Cf. Also II Sent., d. 8, ad 5m. Also in IV Sent d. 45, q. 3, ad 5m.
Now therefore returning to the point, let us see what it is to fast "before men," and what it is to fast before God. To fast before men is to abstain from meat and especially to eat only once a day. Also to abstain from those delights of the body. This is fasting, which falls into the recognition of men. But to fast before God is when not only the body but also the heart abstains from stews [cibis potionatis], whether of the poisons of wicked thoughts, or depraved desires, of rancors, of ill will and from the desire for revenge. And because there are many who fast before men and not before God, he says, "Take heed that you do not your justice before men," (Mt 6:1), supply "only" before men, but also before God, which is to say just as you fast by abstaining from bodily foods, fast also from the deadly and indigestible foods of the heart. etc. This fast Christ commands in the gospel of Matthew 5, in the first part of the gospel, saying, "You have heard that it has been said, You shalt love your neighbor, and hate your enemy. But I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you: That you may be the children of your Father who is in heaven, who makes his sun to rise upon the good, and bad, and rains upon the just and the unjust. For if you love them who love you, what reward shall you have? do not even the publicans do this? And if you salute your brethren only, what do you more? do not also the heathens do this? Therefore be perfect, as also your heavenly Father is perfect," (Mt 5:43 48).
Note when he says "be perfect," by fasting, not only before men but also before God, "as also your heavenly Father is perfect," who in this world has many enemies, all sinners and infidels, yet he loves them and gives them the blessings of the sun, the moon, the rain and provisions. And so like good children we are assimilated to our heavenly Father. Also because we are bound to do more for God than the infidels, because they alone love those loving them, this also dogs do. But when a creature loves with the love of God, they not only love those who love him, but also their enemies, this is meritorious. Also if you greet those who greet you, no thanks for that. But there are many who say they do not hate someone, but they do not speak to them, unless the other speaks to him first. I tell to you that he who speaks first and greets the other, he then gains merit, a crown. And so we not only fast before men but also before God, then we shall be perfect in our fasting.
Today's epistle agrees with the gospel. It tells how the Jews, in the time of Isaiah the prophet, as is found in Isaiah 58, had great tribulations in Jerusalem of drought, famine, locusts and such. The rulers of the city ordered that all would fast for some days, and the more they fasted, the worse the troubles grew, on which account they came to the temple and praying said, "Why have we fasted, and you have not regarded. We have humbled our souls, and you have not taken notice?" – by accepting it. And God responded to them through Isaiah the prophet, "Behold in the day of your fast your own will is found," (Isa 58:3) – note, he did not speak of God who commanded to forgive and love enemies –"and you exact of all your debtors. Behold you fast for debates and strife, and strike wickedly with the fist. Do not fast as you have done until this day, to make your cry to be heard on high. Is this such a fast as I have chosen: for a man to afflict his soul for a day? ... will you call this a fast, and a day acceptable to the Lord?” (Isa 58:3-5). Note, enemies are called "debtors." This is clear when it is said, "Forgive us our debts as we forgive our debtors," our enemies (Mt 6:12). The debts are recalled through the desire of revenge.
But the fast, which he wants and chooses is that which follows, "Loose the bands of wickedness," (Is 58:6), which happens in two ways, through parents, or through a valet or aide. And when it is said to them that they make peace, they say "I will not make it, unless with my friends, or my valet or aide makes it. It is good to require them that they make peace, otherwise you go with God." And if you swear an oath to them via your valet or aide, it need not be kept, because it is contrary to charity. Therefore it is said in the plural, "Loose the bands..." Second, "undo the bundles that oppress," (Is 58:6), namely hatred which someone holds in his heart, and this is the fast, which he chooses. Thus, the first part is clear. See why he says, "Take heed..."
PENITENCE OF MATERIAL AFFLUENCE
Second, I say that Christ warns lest penitential justice happen before men, from our material affluence [de abundantia temporali], which happens through restitution and almsgiving. And this Christ shows in the second part of the gospel, Matthew 6, when he says, "Therefore when you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be honored by men. Amen I say to you, they have received their reward. But when give alms, do not let your left hand know what your right hand is doing. That your alms may be in secret, and your Father who sees in secret will repay you," (Mt 6:2-4). To explain this text note how, the Jewish rabbis and Pharisees of old did not care about heavenly glory but about temporal and terrestrial glory, and so everything whatsoever they did they did only before men. And when they were to give alms, first it was cried out through the city, and they followed the crier that they might hear the praises from the people saying, "O how pious is this man!" and they delighted in these praises. Behold vainglory! And so Christ said about them, "Amen I say to you, they have received their reward." So that great reward is lost which God promised to persons of mercy saying, "Blessed are the merciful: for they shall obtain mercy," (Mt 5:7). When the soul which gives alms or other goods out of vainglory, comes to judgment before Christ, immediately it will be remitted to hell, saying that it has already received its reward here. If it is asked, therefore, what manner should we hold to in giving alms, this Christ shows saying, "But when you give alms, let not your left hand know what your right hand is doing," (Mt 6:3).
Note here three moral points. First, temporal riches are called "hands." Reason: because just as by hands we do all our deeds, — hence the Philosopher says that the had is the organ of organs — so with riches man does all his business. The right hand is good and just money earned, from his own labors or acquired possessions. The left hand is bad money, unjustly acquired or collected, from theft, usury, robbery, simony and the like. So about this Solomon wrote: "His left hand is under my head, and his right hand shall embrace me," (Song 2:6). Restitution should be made from the left, and alms given from the right,. And so he says, "But when you give alms, let not your left hand know what your right hand is doing." (Mt 6:3). And so I give you useful advice, that in your financial books, or accounts you should put yourself in the middle, and money from good work is put in one side and from the unjust deed on the other side, because when they are placed together restitution is forgotten; and through that middle stance it is remembered. And then you know from which hand you give alms, and from which you make restitution. And according to this understanding Tobias said to his son, "My son... Give alms out of your substance, and turn not away your face from any poor person: for so it shall come to pass that the face of the Lord shall not be turned from you," (Tob 4:7).
The second point is on the part of the intention of giving alms. The hand is called "right," when the intention is righteous [recta]. When alms are given solely out of love and honor of God who has given us so much alms, by creating, providing and redeeming us with the treasure of his blood. This intention is called the right hand. Or by thinking, "I shall now give alms, so that when I ask for alms at the gate of paradise, God might give me a crumb of his glory. This therefore is a right intention. Beware therefore lest you give alms from a "left" [sinistra] intention, of praise or vainglory. "Let not your left hand know," the intention of vain glory. Many great works are lost because of a "left" intention.
The third point, the manner of giving alms, which can be good or evil, it is said to be a "right hand" or "left." The good way of giving alms is, when alms, a work of piety, are given with piety, benignity, and out of pure charity; then they are given with the right hand. When however given in a bad way, it is given like bread to a dog, or because they pretend not to hear the poor, or with indignation at the insistence of a beggar, then it is given by the left hand. And so the text says, "Therefore when you give alms..." And so the counsel of the Apostle must be kept saying, "Every one as he has determined in his heart, not with sadness, or of necessity: for God loves a cheerful giver," (2Cor 9:7). A practical note. When someone goes to church, he should carry in his hand what he proposes to give out of love of God. See why he says, "But when you give alms, let not your left hand know what your right hand is doing." So the advice of the theme is kept, "Take heed that you do not your justice before men," (Mt 6:1).
PENITENCE OF THE SOUL
I say, third, that in the third part of the gospel, Christ our Lord shows how to do penitential justice from a rational soul, not before men, but secretly. "And when you pray, you shall not be as the hypocrites, who love to stand and pray in the synagogues and corners of the streets, that they may be seen by men: Amen I say to you, they have received their reward. But you when you shall pray, enter into your chamber, and having shut the door, pray to your Father in secret: and your Father who sees in secret will repay you," (Mt 6:5-6). This is said about the manner of praying of the ancient hypocrites in the synagogues, villages and street corners, where people would gather so they might be seen. O about these blessed ones, about whom Christ in the gospel said, "Amen I say to you, they have received their reward," (Mt 6:5). O stupid ones, that such a precious jewel, as is prayer, they give away for such a paltry and contemptible price. And so Christ shows us how to pray saying, "But you when you shall pray, enter into your chamber, and having shut the door, pray to your Father in secret: and your Father who sees in secret will repay you," (Mt 6:6).
Note, "into your chamber." But someone can say about this, "Should one NOT pray in the temple of God, or in the church?" Response: this is understood in two ways. In the first way, the conscience is said to be the secret chamber, and this prayer happens in the churches, namely not crying out nor making grand gestures in order to be seen, lest others be disturbed, but "by shutting the door," i.e. praying secretly. And this ought to be understood about prayers which happen in public or in common. About other special prayers, and the rest a man should shut himself up in his room. So the text is understood.
But here someone can argue saying, It seems that our Lord in his teaching is contradicting himself, because he says in today's gospel, "Take heed that you do not your justice before men," And in another place he says, "So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven," (Mt 5:16). This seems to be a contradiction. Response: It is not a contradiction. But hear the explanation. Christ since he is the Lord and universal master gives his teaching to men, both to perfect persons, and also to the imperfect. Because they had to instruct others and to inform them in the spiritual life and teaching, he was saying, "You are the light of the world," (Mt 5:14). And he was speaking to the apostles and other perfect persons, whom the winds of adulation did not harm. And so he said, "So let your light shine," namely your good works and catholic teaching, "before men, that they may see ..," etc. as if he had said, "Bear the royal banner," that is, the evangelical teaching, "under the standard of a good life," that all might say, "Certainly this one practices what he preaches, because otherwise he is not believed."
But to the imperfect, and those just beginning a good life, whom the winds of praise might harm, he says, "Take heed that you do not your justice before men," This question was once asked by St. Antoninus, who explained it in this way, "Just as a great fire is not extinguished by the wind, rather it is even increased, but a tiny light is blown out by the wind, so also a great fire of ardent devotion and charity is in the body of the perfect, but a modest fire in the imperfect. And so it is immediately extinguished by the slightest breath of praise, but in the perfect it is fanned and grows the more. And note this in the great honor given to St. Peter, when he came to Antioch, and to St. John returning from exile, and to St. Paul in Galatians, as is clear in Galatians 4.