09-17-2026, 08:29 AM
Chapter XI. How Christ Laid Aside His Wisdom and His Own Nature
Secondly, He did lay aside His own nature, making Himself poor in wisdom because He desired to appear as a simple man, one senseless and vain in the sight of men. He appeared not as a philosopher or a doctor of many words, or as one who disputeth noisily, nor yet as a scribe renowned for wisdom and learning; but in the utmost simplicity did He talk with men, showing unto them the way of truth in His life, His virtues, and His miracles. Seeing how that He is the Wisdom of the Father, the Creator and Inspirer of all learning, He might have used all the subtilty of knowledge and of argument, and, had He desired, He might have shown forth His wit and obtained glory; but with such simplicity did He declare the truth that He was esteemed of almost all people to be not only simple and foolish, but even ignorant and vain. Herein did He show unto us the way of truth, that is to say, that neither in learning nor in wisdom should we take glory unto ourselves, for being puffed up with this pride we seek to obtain the name of master before men and to cover ourselves with vainglory.
Thirdly, He did lay aside His own nature in that He did make Himself poor of the fame of His holiness, goodness, and innocence. Which thing is exceeding marvellous, because He did so walk in the way of justice that not only did very few persons esteem Him holy, but He was held to be a sinner and the friend of sinners, a destroyer, seducer, and conspirator against His country, and albeit He was working out our salvation upon earth, He was reputed and condemned as a blasphemer and numbered amongst thieves and evil-doers. He might have revealed Himself in all the fame of holiness, so that He would have been universally held to be the greatest of all saints and one in whom there was no sin; but He did choose to take upon Himself the sins of us all and the fame of holiness did He give unto His servant John. He who was the chief of all saints, and king of all virtues, in whom was united all goodness, He did this thing, and did deign to put away from Him all His fame of holiness (saving only the truth of His teaching, life, and judgment), and to become poor in order that He might lay bare our hypocrisy. For we do seek glory in the sight of men; we do feign to possess those good things which we have not; we do endeavour to beg for ourselves the fame of holiness and innocence, falsely denying our wickedness, and with lies attributing unto ourselves good works, lawfully and unlawfully, as often as we can.
Fourthly, He did lay aside His own nature in that He did renounce His kingdom, His princely estate and lordship, and all things which He did possess. He, the King of kings and Lord of lords, whose kingdom is without end, deigned to live amongst men, and be as an humble servant, one dejected, cast out, and sold — and when they did desire to make Him king, He would not, but unto the kings of this world did He remain subject even unto death, obediently paying tribute unto the courts, judges, and tax-gatherers who did ask it of Him; subjecting Himself not only unto kings, but likewise unto the lowest of their servants, officers, and ministers, ever obedient, even unto scourging and death upon the Cross.
And He, the King of kings, did say before Pilate that His kingdom was not of this world. He sought not after the kingdom of this world or the temporal lordship over men, but was ever willing to be in subjection; not to be lord or king or prince, but the most humble servant, casting Himself entirely aside. Moreover, He was subject unto His most poor and humble Mother and His putative father, obedient unto them and humbly serving them until His thirtieth year. He was obedient in the midst of His disciples, who were few in number, ignorant, and poor, and albeit He did choose to be as a king or ruler over them, He said that He was not come to be ministered unto, but to minister unto them, even unto the rendering up of His spirit for them and for the other sinners who were to be redeemed. Yea, He, the Head and Master of those disciples, did suffer hunger and thirst and tribulation; for He was not their Master in order that He might be set above them, but that He might be the first amongst them to suffer affliction and be cast down; and so humble was His intercourse with them that He did minister unto them as they sat at meat, even washing their hands and their feet.
Alas, how great is our folly! The mighty Lord and King of kings was despised and rejected of men, but we do ever seek to be exalted and preferred, and to live in liberty, free from all yoke whatsoever. Neither doth His love constrain us to be subject and obedient unto any person, but we do always desire to be set above the others. Not thus, not thus, oh Christ, didst Thou act, for Thou knewest that the judgment would be hard exceedingly, for those in authority and power will suffer great torments, and of their lives, their deeds, their sins, and of those in subjection unto them will they be required to render the most strict account.
Thus will our pride be confounded by the Book of Life, who is Himself an ensample. And we do desire to subject ourselves unto those set in authority over us (as He hath ever done), not doing aught according unto our own will, but submitting for love of Him who submitted unto all things for our sake. And for our safety will we not only endure the state of subjection, but, fleeing from all preferment, we will seek with whole hearts and fervent desire to be in subjection and an humble state.
Such, then, was the supreme, constant, and perfect poverty of Jesus Christ our Saviour, who, albeit He was Lord of all riches, did nevertheless choose to be poor amongst us, that He might teach us the love of poverty. And verily He was poor in possessions, in will and in spirit, beyond man's comprehension, and all for the deep love wherewith He loved us. He was poor in riches and needy of all worldly things; He was poor in friends and power, poor in worldly wisdom, in the fame of holiness and in all dignities. And finally, being poor in all things, He preached poverty and said that the poor were blessed and should judge the world. Upon the other hand He did condemn the wealthy and their riches and abundance, saying that they did deserve condemnation. He did preach this in deed and by word of mouth and by example, with all His might.
Secondly, He did lay aside His own nature, making Himself poor in wisdom because He desired to appear as a simple man, one senseless and vain in the sight of men. He appeared not as a philosopher or a doctor of many words, or as one who disputeth noisily, nor yet as a scribe renowned for wisdom and learning; but in the utmost simplicity did He talk with men, showing unto them the way of truth in His life, His virtues, and His miracles. Seeing how that He is the Wisdom of the Father, the Creator and Inspirer of all learning, He might have used all the subtilty of knowledge and of argument, and, had He desired, He might have shown forth His wit and obtained glory; but with such simplicity did He declare the truth that He was esteemed of almost all people to be not only simple and foolish, but even ignorant and vain. Herein did He show unto us the way of truth, that is to say, that neither in learning nor in wisdom should we take glory unto ourselves, for being puffed up with this pride we seek to obtain the name of master before men and to cover ourselves with vainglory.
Thirdly, He did lay aside His own nature in that He did make Himself poor of the fame of His holiness, goodness, and innocence. Which thing is exceeding marvellous, because He did so walk in the way of justice that not only did very few persons esteem Him holy, but He was held to be a sinner and the friend of sinners, a destroyer, seducer, and conspirator against His country, and albeit He was working out our salvation upon earth, He was reputed and condemned as a blasphemer and numbered amongst thieves and evil-doers. He might have revealed Himself in all the fame of holiness, so that He would have been universally held to be the greatest of all saints and one in whom there was no sin; but He did choose to take upon Himself the sins of us all and the fame of holiness did He give unto His servant John. He who was the chief of all saints, and king of all virtues, in whom was united all goodness, He did this thing, and did deign to put away from Him all His fame of holiness (saving only the truth of His teaching, life, and judgment), and to become poor in order that He might lay bare our hypocrisy. For we do seek glory in the sight of men; we do feign to possess those good things which we have not; we do endeavour to beg for ourselves the fame of holiness and innocence, falsely denying our wickedness, and with lies attributing unto ourselves good works, lawfully and unlawfully, as often as we can.
Fourthly, He did lay aside His own nature in that He did renounce His kingdom, His princely estate and lordship, and all things which He did possess. He, the King of kings and Lord of lords, whose kingdom is without end, deigned to live amongst men, and be as an humble servant, one dejected, cast out, and sold — and when they did desire to make Him king, He would not, but unto the kings of this world did He remain subject even unto death, obediently paying tribute unto the courts, judges, and tax-gatherers who did ask it of Him; subjecting Himself not only unto kings, but likewise unto the lowest of their servants, officers, and ministers, ever obedient, even unto scourging and death upon the Cross.
And He, the King of kings, did say before Pilate that His kingdom was not of this world. He sought not after the kingdom of this world or the temporal lordship over men, but was ever willing to be in subjection; not to be lord or king or prince, but the most humble servant, casting Himself entirely aside. Moreover, He was subject unto His most poor and humble Mother and His putative father, obedient unto them and humbly serving them until His thirtieth year. He was obedient in the midst of His disciples, who were few in number, ignorant, and poor, and albeit He did choose to be as a king or ruler over them, He said that He was not come to be ministered unto, but to minister unto them, even unto the rendering up of His spirit for them and for the other sinners who were to be redeemed. Yea, He, the Head and Master of those disciples, did suffer hunger and thirst and tribulation; for He was not their Master in order that He might be set above them, but that He might be the first amongst them to suffer affliction and be cast down; and so humble was His intercourse with them that He did minister unto them as they sat at meat, even washing their hands and their feet.
Alas, how great is our folly! The mighty Lord and King of kings was despised and rejected of men, but we do ever seek to be exalted and preferred, and to live in liberty, free from all yoke whatsoever. Neither doth His love constrain us to be subject and obedient unto any person, but we do always desire to be set above the others. Not thus, not thus, oh Christ, didst Thou act, for Thou knewest that the judgment would be hard exceedingly, for those in authority and power will suffer great torments, and of their lives, their deeds, their sins, and of those in subjection unto them will they be required to render the most strict account.
Thus will our pride be confounded by the Book of Life, who is Himself an ensample. And we do desire to subject ourselves unto those set in authority over us (as He hath ever done), not doing aught according unto our own will, but submitting for love of Him who submitted unto all things for our sake. And for our safety will we not only endure the state of subjection, but, fleeing from all preferment, we will seek with whole hearts and fervent desire to be in subjection and an humble state.
Such, then, was the supreme, constant, and perfect poverty of Jesus Christ our Saviour, who, albeit He was Lord of all riches, did nevertheless choose to be poor amongst us, that He might teach us the love of poverty. And verily He was poor in possessions, in will and in spirit, beyond man's comprehension, and all for the deep love wherewith He loved us. He was poor in riches and needy of all worldly things; He was poor in friends and power, poor in worldly wisdom, in the fame of holiness and in all dignities. And finally, being poor in all things, He preached poverty and said that the poor were blessed and should judge the world. Upon the other hand He did condemn the wealthy and their riches and abundance, saying that they did deserve condemnation. He did preach this in deed and by word of mouth and by example, with all His might.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre