For just as calves are wont to disturb their mothers' udders with great force, so as to draw out from their inmost parts the food needful for them, so also Christian peoples ought with constant questioning to press their priests, as it were the udders of Holy Church, that they may obtain for themselves the food of salvation and provide the sustenance necessary for their souls; lest perchance, if the priests should be too slow to offer it, and the peoples, being taken up with the excessive hindrances of this world, should disdain to seek it, there be fulfilled that which is written: 'I will send,' saith He, 'a famine upon the land; not a famine of bread, nor a thirst for water, but of hearing the word of God' (Amos VIII, 11).
Yet we trust in the mercy of God, that He will deign so to grant both to us zeal in reading and preaching, and to you a longing to hear, that before the tribunal of the eternal Judge both we may be able to render a good account of our preaching, and you, by your kindly obedience and perseverance in good works, may be worthy to attain unto the eternal rewards: through the bounty of our Lord Jesus Christ, to whom be honour and glory unto the ages of ages. Amen. SERMON 300. How the word of God ought to be received. 1. His fatherly solicitude toward the weak. He reproves the women who lie on the ground as though on couches.
A few days ago, on account of those who suffer in their feet or labour under some bodily infirmity, being solicitous with fatherly affection, I gave counsel and in a manner entreated that, when either the lengthy Passions or certainly some longer lessons are read, those who cannot stand should, humbly and in silence sitting, listen with attentive ears to what is read. But now some of our daughters suppose that all, or at least most of those who are sound in body, ought frequently to do this. For as soon as the word of God begins to be recited, they wish to lie down as if on their little beds; and would that they at least only lay down and, keeping silent, received the word of God with a thirsting heart!
and would that they did not also so occupy themselves with idle chatter that they neither hear what is preached nor allow others to hear it. Wherefore I ask you, venerable daughters, and with fatherly solicitude admonish you, that when either the lessons are read or the word of God is preached, none should cast herself upon the ground: unless perhaps some too grievous infirmity compels her, yet so that she does not lie down, but rather sits, and with attentive ears receives with an eager heart what is preached. 2. The word of God is nothing less than the body of Christ, nor to be received less worthily. I ask you, brethren and sisters, tell me: which seems to you the greater, the word of God, or the body of Christ?
If you wish to answer truly, you must certainly say this: that the word of God is no less than the body of Christ. And therefore, with as great solicitude as we observe, when the body of Christ is administered to us, that nothing of it fall from our hands upon the ground, with such great solicitude let us observe that the word of God which is dispensed to us does not perish from our heart while we either think or speak of something else: for he who has carelessly heard the word of God will be no less guilty than he who by his negligence has allowed the body of Christ to fall to the ground. 3. The preacher is the dispenser of spiritual gems.
Yet I should like to know: if, from the hour when the word of God begins to be preached, we were always to distribute most precious gems and earrings or golden rings, whether our daughters would be willing to stand and to receive them. Without any doubt, with great eagerness they would accept what was offered to them. But because we can neither offer bodily ornaments nor ought we, therefore we are not gladly heard. Yet it is not just that we who minister spiritual things should be judged superfluous. For let him not doubt that he has gladly received the word of God who is admonished to give something to the poor: while he stretches out his hand to almsgiving, he shall receive bracelets sent to him by Christ.
For just as the wanton flesh is adorned for a short time with earthly ornaments, that it may please to carnal eyes unto its own ruin or unto the ruin of others who lust wickedly; so the holy soul is adorned with divine discourses as with spiritual and eternal pearls of good works, that it may come, happily arrayed, unto the fellowship of that heavenly Bridegroom and unto the marriage feast: that there may not be said to it that which is written in the Gospel, 'Friend, how camest thou in hither, not having a wedding garment?' (Matt. XXII, 12); lest, stripped and naked of the ornaments of good works, it deserve to hear, 'Bind him hand and foot, and cast him into the outer darkness, where there is weeping and gnashing of teeth' (Ibid. 13);
but rather, for the ornaments of good works, may that desirable voice be directed to him: 'Well done, good and faithful servant; enter thou into the joy of thy Lord' (Matt. XXV, 21). 4. And like a mother zealous to adorn her daughter. What reward he demands for his labour. I ask you, daughters, hear diligently the things that are said by us. If some mother should wish to adorn her daughter with her own hands, and she, disdaining the ornaments she receives, should bend herself more frequently to the ground, and be moved this way and that with such restlessness that her mother could not adorn her according to her own will; is she not justly either chidden or beaten?
Reckon then also that I am the mother of your souls, and that I so wish to array you, that in you there may be able to appear neither spot nor wrinkle before the tribunal of the eternal Judge. For, desiring to provide for your souls not only ornaments but also remedies, I strive to sew up what is unstitched, to mend what is torn, to heal what is wounded, to wash away what is filthy, to restore what is lost, and to adorn with spiritual pearls those things which are whole. If it does not weary me, why should anyone wish to receive it with disdain? For whereas earthly and temporal ornaments of the body, if none be found who will bestow them, are purchased at a very dear price:
how much more is it just that the eternal ornaments of souls, which, sought by us without any price yet with no small labour, are offered to your spiritual selves, should be received by you with perfect charity? For we, providing you with pearls from the fatherland of paradise, desire to receive in this world no other reward than that we may see you patiently and gladly hearing the things that are imparted to you, and, with God's help, fulfilling them in works according to your strength. 5. Conclusion. Dearly beloved brethren and venerable daughters, we do not say this because we have observed that you receive the word of God unwillingly; for, God being favourable, our soul rejoices and exults over your obedience more than can be thought or told:
but because we wish you always to ascend to better things, we presume with fatherly solicitude to admonish you even in those things which we know perfectly that you do. And because not all the men or the women were willing to gather today for the vigils, I ask you, sons and daughters, that you most faithfully report to those who were absent the things that have been said to you: so that you may be able to have a reward not only for your own correction, but also for that of others. SERMON 301. An admonition that, for the salvation of the soul, harsh preaching should not only not be spurned, but sought with ardent desire. 1. Let not the priest be too remiss. Let him fear the punishments of Eli. Phinehas is praised for his severity.
As often, dearly beloved brethren, as it is necessary for me, both for your salvation and for mine, to preach some hard or harsh things, considering my peril, you ought to receive this with equanimity and patience; for harsh preaching provides remedies for the sick and prepares ornaments for the sound. For it is no light thing that the Holy Spirit through the prophet threatens against the priests of the Lord. 'If,' saith He, 'thou hast not declared to the wicked man his wickedness, I will require his blood at thy hand' (Ezek. III, 18); and again, 'Cry, cease not; lift up thy voice like a trumpet, and declare unto my people their sins' (Isa. LVIII, 1):
and that which is said with exceeding terribleness to the negligent priest in the Gospel: 'Thou wicked servant, wherefore gavest thou not my money to the moneychangers, that at my coming I might have exacted it with usury?' And what after this? 'Cast,' saith He, 'the unprofitable servant into the outer darkness; there shall be weeping and gnashing of teeth' (Matt. XXV, 26, 27, 30). Behold what a sentence the negligent priest shall undergo, who [withholds] the word. Dearly beloved, as often as I humbly suggest to you some harsh things for the salvation of your soul, I acquit my conscience before God. For I fear and am exceedingly terrified by the example of Eli the priest, who, because, hearing that his sons committed adulteries, he neglected either to punish them or to suspend them from communion;
but only lightly admonished them, saying: 'My sons, it is no good report that I hear of you. If a man sin against a man, the priest shall pray for him; but if the priest himself offend, who shall entreat for him?' (1 Kings [1 Sam.] II, 23-25). And nevertheless, although he said this, because he did not restrain them with great severity, he himself, falling backward from his seat with his neck broken, died, and his name was blotted out of the book of life, and in one day thirty thousand of the people were slain, and his two sons were killed, and the ark of the Testament was captured by the enemies (Ibid., IV).
Behold how grave an evil was wrought through the negligence of a priest, who would not fear that which was said above: 'If thou hast not declared to the wicked man his wickedness, I will require his blood at thy hand.' For this so terrible sentence causes me intolerable dread; and therefore it compels me to make myself burdensome to you and to cry out frequently. And because you have heard with how grievous a stroke the negligent priest was smitten, see now what Phinehas the priest, who kept holy severity, deserved to hear from the Lord. For when, striking two adulterers together with one blow, he had slain them, he deserved to hear the Lord saying: 'Phinehas the priest, moved with my zeal, has turned away my wrath, that I should not destroy the people' (Num. XXV, 11):
and therefore in the same Psalm it is written: 'Phinehas stood up and made intercession, and the plague was stayed; and it was counted unto him for righteousness, from generation to generation for evermore' (Ps. CV [106], 30-31). 2. Sinners when rebuked answer that they are not the only ones. And how foolishly. But when sinners are chastised for their crimes, what is worse, not all of them humbly and obediently receive it; but there are many who are not ashamed to answer with a most shameless face, saying: 'Have I alone done this? Have not such and such done things similar or worse? Do not clerics even of higher rank do such things?' Wretched one! is the crowd of sinners a solace to thee?
Shall each sinner therefore be able to be tormented the less, if together with him countless multitudes of sinners should begin to be tortured with eternal punishment? How much better it were for each one, fleeing the evils of his sins, to cry out with humble confession: 'I said, Lord, have mercy on me; heal my soul, for I have sinned against thee' (Ps. XL [41], 5); and that other word: 'I acknowledge my iniquity, and my sin is ever before me' (Ps. L [51], 5): and rather to follow, for the remedy of his soul, the examples of those who after many sins were well converted; and not to set before himself as models for imitation those upon whom, after a brief joy, there succeeds punishment without end. 3. They add that the affairs of the wicked are no less prosperous. Why this happens. The necessity of affliction.
The criminal or the negligent, despairing of God's justice with profane rashness, are also wont to say this: that many committing such crimes or perhaps worse suffer no evil in this world, but remain both healthy and rich in all prosperity. O unhappy and most lamentable presumption! Do the impious therefore seem to thee to be blessed, because they suffer no evil in this world? Hear the Scripture saying of such: 'They are not in the labours of men, neither shall they be scourged with men; therefore pride hath held them fast; they are covered with iniquity by their impiety; their iniquity hath come forth as it were from fatness' (Ps. LXXII [73], 5-7).
For therefore are they least scourged in this world, because on account of the excess of their crimes they are reserved for eternal punishment. For they could not be chastised for a brief time, who must needs be tormented without end. For our Lord and God, who overlooks the chastising of these for the sake of His justice, does not cease to exercise His own sons with divers tribulations; according to that which is written: 'The Lord scourgeth every son whom He receiveth' (Heb. XII, 6); and that other: 'As many as I love, I rebuke and chasten' (Rev. III, 19). If He scourgeth every son whom He receiveth, then whom He scourgeth not, He receiveth not: and if He chastens everyone whom He loves, then whom He chastens not, He loves not.
And that this should so come to pass, it is not God's power that works it, but their wickedness that deserves to endure it; according to that which is written: 'Let him that is filthy be filthy still, and let the just be justified still' (Rev. XXII, 11). 4. We ought here to provide for ourselves remedies that shall abide for eternity. Let him therefore consider these things more diligently and attentively, who supposes that he sins less in comparison with worse men: and while this sinful soul is yet contained in this frail little body, let him provide for himself remedies that shall abide unto eternity;
lest perchance, if it delight him for a brief time, clothed in purple and fine linen, to serve unhappily amid wealth and delights the pleasure or the luxury of the flesh, it be necessary for him afterward, amid the flames of hell, to beg with no remedy now remaining even for a drop of refreshment. But when the luxurious hear these things, like men frenzied, having lost the sense of sanity, they are wont to mock and deride those by whom such things are preached to them with great labour. Let them laugh as much as they will; we have on our behalf the Lord answering: 'Blessed are they that mourn, for they shall be comforted' (Matt. V, 5): they have also the Lord saying: 'Woe unto you that laugh now, for ye shall mourn and weep: woe unto you that are full, for ye shall hunger' (Luke VI, 25). Let the proud therefore deride us;
we nevertheless, for their salvation, though we be less worthy, day and night with roaring and groaning entreat the mercy of God, trusting in His unspeakable tenderness, that He will speedily deign so to chastise them among His own sons, that through that very chastisement they may be recalled from the precipice of all their sins, and, doing worthy penance, may deserve with the saints to attain the eternal rewards: which then only can truly come to pass, when without any delay the sinner takes refuge in the remedies of penance. 5. Priests are spiritual physicians: wherein they surpass the physicians of bodies.
But you, dearly beloved brethren, recognizing how grievous a burden hangs upon the necks of priests, from whom the souls of all shall be required, as we have already suggested above, and seeing what evils the negligent priest Eli incurred, and what glory Phinehas, who was moved by the zeal of God, received as the Lord rewarded him; according to your custom, receive gladly the things that are preached to you, even though at times they seem to you bitter and harsh. For you also well know that physicians do not always administer sweet potions to the sick, but frequently bitter and harsh ones; sometimes too they are wont to cut certain limbs with the iron and to burn them with cauteries;
and all this those who are sick patiently endure, while after a brief tribulation they desire to recover lasting health. And we too, therefore, who, though less worthy, nevertheless seem to be spiritual physicians of some sort, must needs administer to those who seem sick in soul not always soothing and soft things, but sometimes harsh or hard ones. For just as evil humours are dispersed by a most bitter potion, so evil habits are lessened by harsh chastisement. For what a thing is this, dearly beloved brethren, that when the physicians of bodies decline to come to the sick, they are entreated with great humility, rewards and gifts are promised them, and yet it is doubtful whether any of their remedies avail; while we spiritual physicians...
but we, who despair of no one in respect of our medicine, and therefore seek neither earthly reward nor any temporal gains, ought to be treated with no disdain, since we thrust ourselves forward of our own accord, and desire to find in the sick nothing other than penance and correction. Whether the carnal physician can relieve the sick man is uncertain: but the spiritual medicine, if it be received, without any doubt, even though the soul be wounded with many sins, even though it be dead, is raised up. Why then, when the health of bodies is sought with such great expense and with many pains, is the health of souls, when it is bestowed without any expense, not gladly received by some? Why this, dearly beloved brethren?
Because there are many who have greater care for their flesh than for their soul. But it behoved them always to bestow greater solicitude upon the soul, where the image of God is: for when the flesh, which is now so greatly loved, shall begin to be devoured by worms in the tomb, the soul is presented by the Angels before God in heaven; and there already, if it has been good, it is crowned, or if evil, it is cast into darkness. From which darkness let us more attentively entreat that the mercy of God may deign to deliver us, who lives and reigns God in the unity of the Holy Spirit, through all ages of ages. Amen. SERMON 302. On the pursuit of wisdom, the reading and meditation of the law of God. 1. Nothing is better than the knowledge of God. True knowledge. Perfect wisdom.
The blessed life. It behoves us, dearly beloved brethren, that with a clean heart and a chaste body you love to learn divine wisdom, and desire to understand it; for the knowledge of God itself bestows itself upon those who faithfully seek it and instantly meditate upon it. Now than the knowledge of God nothing is better; for nothing is more blessed, and it is itself true blessedness. Wherefore the Saviour also says to the Father: 'And this is life eternal, that they may know thee the one true God, and Jesus Christ whom thou hast sent' (John XVII, 3). Hear then how the knowledge of this wisdom is attained. First of all, a man must seek what is true wisdom, [which is] to withdraw from the service of the devil, which service is sins;
and perfect wisdom is to worship God according to the truth of His commandments: for in these two things the blessed life is acquired, as the Psalmist says: 'Depart from evil, and do good' (Ps. XXXIII [34], 15 [14]). Nor is it enough for anyone not to do evil, unless he also do good; nor to do good, unless he also omit evil. Everyone therefore who is thus wise shall without doubt be blessed unto eternity. For blessed indeed is the life which is the knowledge of divinity; the knowledge of divinity is the virtue of good work; the virtue of good work is the fruit of eternal blessedness. 2. How much good the reading of the Scriptures confers. And the distinction between this and prayer. We have therefore still a good solace, the reading of the divine Scriptures:
for the reading of the sacred Scriptures is no small foreknowledge of divine blessedness. For in them, as in a certain mirror, a man can consider himself, what manner of man he is, or whither he tends. Assiduous reading purifies all things, strikes in the fear of Gehenna, and stirs the reader's heart to the joys above. He who wishes always to be with God ought frequently to pray and to read. For when we pray, we ourselves speak with God; but when we read, God speaks with us. The reading of the holy Scriptures confers a twofold gift; either because it instructs the understanding of the mind, or because, withdrawing a man from the vanities of the world, it leads him to the love of God. The labour of reading is honourable, and profits much unto the cleansing of the soul.
For just as the flesh is nourished by carnal foods, so the inner man is nourished and fed by the divine oracles, as the Psalmist says: 'How sweet are thy words unto my throat, O Lord! sweeter than honey and the honeycomb to my mouth' (Ps. CXVIII [119], 103). But he is most blessed who turns the divine Scriptures into works. All the holy Scriptures plainly have been written for our salvation, that we may advance in them unto the knowledge of the truth. More often does the blind man stumble than he that sees: so he that is ignorant of the law of God more often sins ignorantly than he who knows it. As a blind man without a guide, so a man without a teacher scarcely walks the right way. 3. What is to be done after the sacred lessons. And therefore.
Dearly beloved brethren, whosoever of you can read and understand the sacred lessons, let them bestow their zeal upon these, that they may use them frequently in meditation: but those who cannot grasp the sense of the sacred discourse from reading, let them the more attentively hear the one who expounds it, that they may at least receive edification therefrom. But when, instructed by the heavenly teaching, you have received, most beloved, what is to be done and what to be avoided, let there be no delay in doing what you savour within by understanding: for, as the blessed Apostle Paul says, 'Not the hearers of the law are just before God, but the doers of the law' (Rom. II, 13). And Truth itself says, 'The servant who knows his lord's will and does it not, shall be beaten with many stripes' (Luke XII, 47).
Likewise it is written elsewhere: 'To him that knoweth to do good, and doeth it not, to him it is sin' (James IV, 17). Therefore with all diligence study to know the will of God: and after you have known His will, strive with the utmost effort to do it, fulfilling His commandments, and instantly beg that, persevering in this, you may attain unto His promises. To which may He deign to bring us, who called us through His own [grace], and by His grace well delivered us, and who promised the heavenly kingdoms to those who strive well, Jesus Christ our Lord, who lives and reigns with God the Father and the Holy Spirit through all ages of ages. Amen. SERMON 303. An admonition to the people that they be zealous to hear the divine lessons, etc. 1.
None is excused from the sacred reading. Not by lack of time. We give thanks to God, dearly beloved brethren, that, even amid our many occupations, He has deigned to present us to your holy Charity. For the divine clemency knows that even if we could meet with you a second or a third time in each single year, not even so could we satisfy our desires. For what father is there who does not desire frequently to see his sons, and especially the faithful and good? May God grant, as you pray, that both in us, whom you have received with such great charity, you may be able to find something good; and this we always see in you, whereby we may be able to rejoice more fully.
Since therefore, as far as is fitting, we rejoice in the presence of your Charity, let us, as far as the Lord shall grant, converse concerning the common salvation. When we bring forth anything concerning the profit of the soul, dearly beloved brethren, let no one try to excuse himself, saying: 'I have no leisure to read; and therefore I cannot either know or fulfil the precepts of God.' Nor let any of you say: 'I know not letters; therefore whatever I fulfil less of God's precepts shall not be imputed to me.' Empty and useless is that excuse, dearly beloved brethren. First is this, that the divine lesson, even though someone not knowing letters cannot read it, he can nevertheless gladly hear the reader.
But he who knows letters—can it possibly happen that he does not find books whereby he may read the divine Scripture? Let us take away from ourselves vain fables and biting jests; let us spurn, as much as we can, idle and wanton discourses: and let us see whether there does not remain for us time in which we may be free for the divine reading. Let us flee luxurious luncheons, which occupy us until evening; let us despise suppers, which sometimes even in vices drag us out until midnight, in which both our flesh is weakened by drunkenness, and our soul is wounded, or perchance even dies, by filthy speech and buffooneries; let us flee those evil occupations which weaken both soul and body:
and we shall see that there remains for us time in which we may think somewhat concerning the salvation of the soul. 2. Not by inability to read. The word of God is the light and food of the soul. When the nights are longer, who is there who can sleep so much that he cannot, for at least three hours, either himself read the divine lesson, or hear others reading? For those cannot read the divine lesson who, as has already been said, strive to make themselves drunk until midnight. But we, if we wish to please God and to think more attentively concerning the salvation of the soul, ought to love sobriety, and to flee drunkenness far off as a pit of hell. Attend, I ask you, brethren: I say this which you are not ignorant of.
For we know some traders who, since they know not letters, hire for themselves literate wage-earners; and though they themselves know not letters, yet, with others writing out their accounts, they acquire enormous gains. And if those who know not letters hire for themselves literate wage-earners, that they may acquire earthly money; you, whoever you are that know not letters, why do you not also with a price and a wage engage someone who ought to read over to you the divine Scriptures, that from them you may be able to gain the eternal rewards? Assuredly, brethren, he who zealously seeks this believes that it can profit him unto eternity.