講道與短論 第 4 章 第 22/28 段

Far be it that anyone despair of the Lord's mercy. For the divine mercy quickly receives us, if repentance and amendment follow. And yet in this place He willed that proud sinners be understood, inasmuch as they even defend their sin, and are praised by those like themselves, and it is said to them, 'You have done well and prudently.' You congratulate yourself for so answering, for so defending yourself, because you seem to have overcome a man; and you do not lament that you have been overcome by the vice of pride. How much better it were for you to follow the humble Christ, than through pride to be trampled under the feet of the devil. 'The Lord,' it says, 'shall cut asunder the necks of sinners.'

But that this ought to and can be understood not of all sinners, but only of the proud, recognize it from that member wherein they are struck. He did not say, 'The just Lord shall cut asunder the hands or feet of sinners,' but 'the necks of sinners.' Why is this? For this reason: because all the proud are stiff-necked. And therefore recognize that only the proud are to be struck by this blow. Those, then, who are humble, let them give thanks to God, and remain in humility until the end of their life:

so that the blessing of the Angels, and of the Patriarchs, and of the Prophets, and of the Apostles, and of all the Scriptures, which is given to all who persevere in humility, may come upon them, and that with those blessings they may attain to the eternal rewards, and that there may be fulfilled in them that which is written, 'The blessing of the Lord is upon the head of the just' (Prov. 10:6). But those who recognize that the tyranny of pride rules within them, as I have already suggested above, having repudiated the elation of arrogance, by which they had destroyed within themselves the temples of the Lord, let them hasten to lay in themselves the foundation of true humility; that through humility they may deserve to rise to glory, who through pride had fallen into ruin. 7.

Neither covetousness without pride, nor charity without humility. But while we speak of the accursed evil of pride and of the desirable good of humility, perhaps someone thinks within himself and says: Why is it that in this sermon he speaks only of these two, and says nothing of charity, the foundation of good things, and of covetousness, the root of all evils? We do this for this reason, dearly beloved brethren, because those two cannot exist without these two. For never can covetousness ever exist without pride, or charity without humility. And thus, whoever praises humility, at the same time also proclaims the charity from which it is born:

and on the contrary, whoever accuses pride, at the same time also condemns covetousness, without which it cannot exist. For just as charity and humility are like two wings by which humble souls are lifted up to heaven—and if one is lacking, the other can profit nothing—so on the contrary covetousness and pride are proved to be like two fetters, wearing which the wretched souls of the proud, while they raise themselves up on high through elation, by the just judgment of God descend into the depths of hell. And therefore, as often as in the divine Scriptures or in any preachings whatsoever you hear the praises of humility, there also recognize the proclamations of charity; just as, conversely, understand that the reproach of pride is the execration of covetousness.

And because pride is born of covetousness, and humility is begotten of charity, they are so coupled to one another that neither mother can exist without her daughter. Whoever, therefore, desires to be freed from the evil of pride, let him first strive to extinguish within himself the covetousness from which it is born; just as, on the contrary, whoever longs to possess true humility continually, let him strive faithfully to guard charity, its mother. Wherefore let us with all our strength implore the mercy of God, that He may deign, through His mercy, to free us from the evil of pride and covetousness, and to bestow on us the good of humility and charity: so that we may not descend into hell by imitating the devil, the prince of pride;

but, by following Christ, the Master of humility, may deserve to ascend into heaven. Which may He deign to grant, who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen. SERMON 297. On Humility and the Fear of the Lord. 1. God requires humility from His own. By this virtue heaven is ascended. Without it there is neither the grace of the Holy Spirit, nor the light of truth: no good things. What it obtains before God. David the prophet and psalmist, who, as Scripture testifies, being chosen according to the heart of God does all His wills, this same David, dearly beloved brethren, shows in a certain place what our Creator seeks and loves in these matters, speaking thus:

'Who is like the Lord our God, who dwells on high, and looks upon the lowly things in heaven and on earth?' (Ps. 112:5-6). If, then, the most high Lord, of whose excellence and greatness there is no end, in all His creation—both that which is set in the heights and that which is set in the depths, namely in the Angels and in men—considers and approves humility; how necessary is it for us always to be zealous for humility, and to preserve it in all things, that we may thus please our Creator? But how great is the virtue of true humility is easily recognized from the words of the Lord, who, in order to condemn the pride of the Pharisees, said: 'Everyone who exalts himself shall be humbled; and he who humbles himself shall be exalted' (Luke 14:11).

For by the steps of humility one ascends to the summits of heaven, because the exalted God is reached not by pride but by humility, concerning whom it is said, 'God resists the proud, but gives grace to the humble' (James 4:6): whence also in the Psalms it is said, 'The Lord is high, and looks upon the lowly; and the lofty He knows from afar' (Ps. 137:6). By 'the lofty' He meant the proud. He looks upon the lowly to raise them up; the lofty, that is, the proud, He knows in order to cast them down. Let us learn humility, by which we shall be able to draw near to God, just as He Himself says in the Gospel: 'Learn of me, for I am meek and humble of heart, and you shall find rest for your souls' (Matt. 11:29).

Through pride the wondrous creature of the angels fell from heaven; through humility the frailty of human nature ascended into heaven. For among men the habit of humility is honorable, as Solomon says: 'Where pride is, there also shall be reproach; but where humility is, there also is wisdom' (Prov. 11:2). Likewise another Wise Man: 'The greater you are,' he says, 'the more humble yourself in all things; and before God you shall find grace' (Ecclus. 3:20). Likewise God says through the prophet: 'But upon whom shall I look, save upon him that is humble and quiet and trembles at my words?' (Isa. 66:2). Whoever is not humble and quiet, in him the grace of the Holy Spirit cannot dwell. God became humble for the sake of our salvation:

let proud man be ashamed to be proud. As much as the heart is bowed down to the depths by humility, so much does it advance on high. For he who is humble shall be exalted in glory. The first step of humility is to hear the word of truth humbly, to retain it in memory, to fulfill it willingly. For the truth flees the mind which it does not find humble. The more humble anyone is concerning himself, the greater he shall be in the sight of God. But the proud man, the more glorious he appears among men, the more abased shall he be before God. For he who does good works without humility carries dust in the wind. Likewise Scripture says, 'Why is earth and ashes proud?' (Ecclus. 10:9)—while that which seems to be gathered by fastings or almsdeeds is scattered by the wind of pride?

Do not, O man, glory in your virtues; for you shall have another as your judge, not yourself: in whose sight strive to humble yourself in your heart, so that He may exalt you in the time of His retribution. Descend that you may ascend; humble yourself that you may be exalted; lest, being exalted, you be humbled. For he who is vile to himself is beautiful before God; and those who displease themselves please God. Be therefore small in your own eyes, that you may be great in the eyes of God. For you shall be so much the more precious before God, as you have been the more despicable before your own eyes. In the highest honor let your humility be highest. The praise of honor, the virtue of humility. 2. There is no humility without the fear of God. One fear is of sons, another of servants. The fear of God expels sins.

Therefore also the fear of hell. But no one can have this virtue of true humility without the fear of God; because neither of them can exist without the other. But hear, brethren, what the fear of God accomplishes. 'The fear of the Lord is the beginning of wisdom' (Ps. 110:10). It is a great safeguard against sin, always to fear the presence of God. He who perfectly fears God diligently guards himself from sins. 'For him who fears God it shall be well in the last day' (Ecclus. 1:13), and his reward abides forever. He who is ashamed to sin in the sight of man, how much more fitting is it that he should be ashamed to work iniquity in the sight of God, who considers not only deeds but also hearts? Those who fear God with holy fear seek out the things that are well-pleasing to Him.

One is the fear of sons, another the fear of servants. For servants fear their masters on account of torments; but sons fear on account of love for the father. If we are sons of God, let us fear Him out of the sweetness of charity, not out of the bitterness of fear. The wise man in all his works fears God, knowing that he can never escape His presence, as the Psalmist says to God: 'Whither shall I go from your spirit? and whither shall I flee from your face?' (Ps. 138:7). Likewise, 'For neither from the east nor from the west' (Ps. 84:7)—understood: is there a place open to him who flees from God. 'He who fears the Lord shall receive His teaching; and he who watches in His commandments shall find' an everlasting 'blessing' (Ecclus. 32:18).

Blessed is the soul of him who fears God (Ecclus. 34:17), and it remains safe from diabolical temptation. 'Blessed is the man who is always fearful' (Prov. 28:14), and to whom it is granted always to have the fear of God before his eyes. He who fears the Lord departs from the evil way, and directs his ways to the path of the virtues. The fear of God repels sins, and prevents one from sinning. But where the fear of God is not, there is dissoluteness of life. He who does not fear God in prosperity, let him fear Him at least in adversity; let him have recourse to Him who scourges and heals. 'Blessed is the man who fears the Lord; he delights exceedingly in His commandments' (Ps. 111:1). The fear of God expels the fear of hell, because it makes a man beware of sin and increase the works of righteousness.

After these things he shall attain to that fear which is called holy, and abides for ever and ever (Ps. 18:10); because it is in love. 3. Thence peace and all good things. So then, brethren, let us fear God, that we may love Him; because perfect charity casts out (1 John 4:18) servile fear: and thus we may be able to have abundance of security and fullness of all good things. Whence also the prophet says: 'Fear the Lord, all you His saints; for there is no want to them that fear Him. The rich have wanted and have suffered hunger; but they that seek the Lord shall not be deprived of any good' (Ps. 33:10-11).

Wherefore I beseech you, dearly beloved, that you always have the fear of God before the eyes of your mind, and that you altogether flee the forgetfulness of God's precepts, and that you diligently consider this: how those who fear God and obey His commandments go to everlasting life; but those who despise Him and spurn His precepts go into eternal punishment: and that you have true humility within your heart, and so, not feignedly, instill it by your conduct into your neighbors, that they too, being instructed by your good examples, may glorify God, and with you may strive to receive the eternal reward in heaven: our Lord granting it, etc. SERMON 298. On Temporal Adversity. 1. Calamities are to be imputed to our sins.

What they accomplish in the good and in the bad. Worldly hope is bitter. As often, dearly beloved brethren, as any adversities come, as often as either enemy invasion or drought or pestilence is inflicted upon us by the just judgment of God, we ought to impute this not to His injustice, but to our sins: because, as the Apostle says, 'God is not unjust, who inflicts wrath' (Rom. 3:5). For the world has been troubled by the evil morals and clamors of the wicked. And that all may be able to understand this, I set it forth more plainly to your Charity. The good and the bad are just as if there were two vessels full, and one had rottenness, and the other precious spices:

when they are fanned with one and the same winnowing-fan, that vessel wherein the spices are gives forth a desirable odor, but the other an intolerable stench. So the good and the bad, indiscriminately troubled together, but separated by the deep judgment of God. As often as some tribulation comes into the world, those who are good, like holy vessels, give thanks toward God, saying: 'O God, what so great evil do we do, that we should suffer such things?' Whence it often comes to pass that those unhappy men, bound by love of this life, can neither hold on to it, and lose that everlasting life from which sorrow and groaning shall flee: and, what is worse, they cannot escape even these present evils, and their crimes make them attain to those things that are eternal.

I say these things not insulting, but groaning and grieving. Behold, just as in him who, with a proud and rebellious spirit, is unwilling to amend himself, there is fulfilled that which is written, 'He that is in filth, let him be defiled still; but the just, let him do yet more justice, and the holy, more holiness' (Rev. 22:11). For the hope of good men is not placed in this world. 'For hope that is seen,' says the Apostle, 'is not hope' (Rom. 8:24): since even that worldly hope which is seen offers a bitter draught to its own lovers. O unhappiness of the human race! The world is bitter, and yet it is loved; suppose it were sweet, how then would it be loved? 2. Description of a foul devastation. Truth addresses you, O lovers of the world: where is that which you loved?

Where is that which you held to be great? Where is that which you were unwilling to let go? Where are so many regions, where so many most splendid cities? These things are said in lamentation rather than in insult. With great emotion would these things be bewailed, if they were only heard of. But when the dire calamity of siege has struck our very eyes, and now in the time of pestilence afflicts us; scarcely did those who seemed to remain suffice for the burial of the bodies of the men who were dying. Considering also those evils which were brought on by the just judgment of God, when whole provinces were led into captivity, we have endured mothers of households carried off, pregnant women cut open:

and nursing mothers, with their little ones torn from their hands and cast upon the roads, were permitted neither to keep their own children alive, nor to bury them dead. Great torment and grief, fear and horror, alike beset the tormentors of the heart, especially when the impious barbarian power exacted this from such women, that she who knew herself to have been the mistress of many slaves should suddenly bewail herself the maidservant of barbarians, without any price. Thus was fulfilled in us that which was said through the prophet David: 'You have sold your people for no price, and there was no multitude in the exchanges of them' (Ps. 43:13). Harsh services, without any mercy of humanity, were exacted by the barbarians from delicate and noble women.

The din of this outcry presses upon our ears, while we hear and see such things. Are the flesh of men made of iron, even if an iron-hearted servant be found among some? Who, hearing and seeing these things, would not grieve? Whence with the prophet we may say: 'Who will give water to my head, or to my eyes a fountain of tears; and I will weep day and night for the slain of the daughter of my people?' (Jer. 9:1). We speak to Christians not only of the death of bodies, but also of souls. We have known that many in this visitation were snatched away from this very life without the sacrament of Baptism, and were left among the vessels of wrath.

What fitter mourning, what higher lamentation can be found, when the wrath of the Almighty so blazed forth that He should thrust away even His own tabernacle, in which He dwelt among men: and He also who did not spare His only Son, but delivered Him up for us all (Rom. 8:32), and did not regard the price of so great blood, spared no church, no clergy, no consecrated virgin, no city? 3. The yoke of Christ is light. To this many prefer the yoke of avarice. But we, dearly beloved brethren, whom the Lord spares not for our merits, but still out of mercy, ought to consider that these things are set before all of us as examples.

And therefore let their death profit our salvation, let their tribulation be our correction; let us make from the wounds of others medicines for our own wounds: and let us always fear that which the Lord said in the Gospel: 'Do you think that these Galileans were sinners above all men, because they suffered such things? I say to you, No: but unless you do penance, you shall all likewise perish' (Luke 13:2 and 5). And therefore let him who was wont to be lustful become chaste; he who was proud, let him be humble; he who was envious, let him be kind; he who through frauds or calumnies was wont to seize the goods of others, let him begin to give more generous alms from his own. It is a very tender thing that our Lord requires of us, dearly beloved brethren.

He did not say to us, 'Fast more than you are able, and watch more than your strength can bear'; He does not say to us, 'Abstain from wine or from flesh'; for not all men can, with grace and without great labor, fulfill these things. But, what is worst, there are many who are willing to bear, with many labors, the very hard and most bitter yoke of avarice, and who disdain to lay upon their shoulders the sweet yoke of Christ and His light burden: they prefer to sink beneath a heavy pack with many sins, rather than to take up the yoke of Christ, which can lift them into heaven.

But you, brethren, thinking with us wisely and faithfully, break off from your necks the hard and rough yoke of avarice, and lay upon your shoulders the most sweet yoke of Christ, raising your conversation to heaven according to the Apostle (Phil. 3:20); so that, when Christ your life shall appear, then you also may appear with Him in glory (Col. 3:4). Which He Himself will grant, etc. SERMON 299. On Hungering and Thirsting for the Word of God. 1. What it is to hunger for justice. The right of the people to demand the word of God from the priest. Among the other beatitudes which the Lord and our Savior deigned in the Gospel to enumerate, He added also this, saying, 'Blessed are they who hunger and thirst after justice, for they shall be filled' (Matt. 5:6).

Happy are those to whom God deigns to give this excellent hunger and desirable thirst. But how is justice hungered for, brethren? You hunger for justice if you are willing to hear the word of God patiently and gladly: for of such food it is said, 'They that eat me shall yet hunger; and they that drink me shall yet thirst' (Ecclus. 24:29). For although it is better to do than to know, yet to know comes before to do: for he ought to learn who desires to fulfill. In short, hear Scripture saying, 'Everyone who has not learned justice upon the earth shall not do the truth': and again, 'Zeal shall lay hold of an untaught people; and fire shall consume the adversaries.' And in this place fire is called adversary for this reason:

because it is recognized to be not on Christ's side, but on the devil's side. And again, 'Learn justice, you that inhabit the earth' (Wisd. 1:1). It is manifest, therefore, that he hungers for justice who desires to learn justice. First, then, we ought to learn, that afterward we may deserve to fulfill. Therefore, that this beatitude may be fulfilled in you through the grace of God, if in truth, as we believe, you both hunger and thirst after justice, as often as the word of God is preached to you too slowly, do not wait for us to force it upon you unbidden; but do you yourselves also, as a thing owed to you by right, faithfully and thirstily demand it of us. 2. The obligation of priests to deliver it. The word of God, money to be doubled.

For if we should always wish to offer it unbidden, and you should sometimes be unwilling to demand it when we delay, we might perhaps be judged importunate by those who do not know our peril. But he who well knows how grave a weight hangs over the necks of priests understands that, although we preach the word of God assiduously, yet we render less than we owe. For the Holy Spirit testifies to priests through the prophet, 'Cry, cease not': He does not say, 'Cry after many days'; but, 'Cry, cease not; lift up your voice like a trumpet, and declare to my people their sins' (Isa. 58:1). And again: 'If you have not declared to the wicked his iniquity, I will require his blood at your hand' (Ezek. 3:18). And the Apostle:

'Remember me, for through three years I ceased not day and night with tears to admonish every one of you' (Acts 20:31). If the Apostle, in order to absolve himself before God, preached the word of God day and night; what shall become of us, who scarcely, and only after many days, provide spiritual pastures for the flock committed to us? And therefore the same Apostle solemnly charges Timothy, saying: 'I charge you before God, and Christ Jesus, who shall judge the living and the dead, by His coming and His kingdom' (2 Tim. 4:1). And as if he were asked why he sent before it so fearful an adjuration, he added, following on: 'Preach the word; be instant in season, out of season; reprove, entreat, rebuke' (2 Tim. 4:2).

What is 'in season, out of season,' unless in season for the willing, out of season for the unwilling? To those willing to hear, the word of God is to be offered; upon those who disdain it, it is to be pressed: lest perchance, standing against us before the tribunal of Christ, they say that they were not admonished by us, and the blood of their souls be required at our hands. Whence with great trembling we ought to ponder, lest that terrible sentence be directed also against us, which that servant deserved to hear who was unwilling to double the talent he had received: 'Wicked and slothful servant,' He says, 'why did you not give my money to the bankers at the table; and I at my coming should have exacted it with usury?' (Matt. 25:26-27). And what after these things? God turn this from us:

'Cast the unprofitable servant,' He says, 'into the outer darkness; there shall be weeping and gnashing of teeth' (Matt. 25:30). 'Why,' He says, 'did you not give my money to the bankers?' Money, dearly beloved, is understood as nothing else than that which is preached in the church. The bankers who ought to receive the money are none other than the Christian people. For just as it will be a grave sin for us not to have given the money of our Lord at the table of the heart; so, on the contrary, no small peril also threatens each one of you, if you are unwilling to double by good works that which you have received in words. 5. It is food for the soul. Since, then, you have recognized both our peril and yours;

as often as it happens that the word of God is ministered to you too slowly, take it as grievously as if the substance of your daily sustenance were withdrawn from your body. For with us the hunger of the body ought not to be greater than that of the soul. For as much as we know the soul to be more worthy, so much the greater solicitude ought we to have for its sustenance. For if our flesh is refreshed twice a day; how grievous and unfitting anyone would judge it, if even after seven days the soul were fed with the word of God. For as the flesh is refreshed with that earthly food, so also the soul is fed with the word of God. And therefore, as often as it is offered to you too slowly, by your holy importunity arouse our sloth, and demand that which is owed to you by right. 4.

Let priests, like cows, prepare the milk of the word of God. Let the people, like calves, earnestly seek it. Concerning this matter Caesarius loves to be disquieted. For priests in the Church seem to have a likeness to cows; but Christian peoples present the figure of calves. For just as cows run through the fields and meadows, go around the vineyards and olive groves, whence, having fed on the grass and foliage, they prepare the food of milk for their calves: so priests, by assiduously reading the word of God on the diverse mountains of the holy Scriptures, ought to pluck the flowers from which they may be able to minister spiritual milk to their children; that they may be able to have a part with the apostle Paul, who said, 'I gave you milk to drink, not meat' (1 Cor. 3:2).

Not without reason, dearly beloved brethren, do priests seem to bear a likeness to cows. For just as a cow has two udders, from which she nourishes her calf, so also priests, with two udders, namely those of the Old and the New Testament, ought to feed the Christian people. Yet consider, brethren, and observe that these fleshly cows not only come themselves to their calves, but their calves also run to meet them, and so butt at their mothers' udders with their heads so frequently that at times, if the calves are larger, they seem to lift the very bodies of their mothers off the ground; and nevertheless the cows willingly endure that injury, so long as they desire to see the thriving of their calves.

This also good priests ought faithfully to desire and long for: that their children should trouble them with constant questions for the salvation of their souls; so that, while divine grace is granted to the children as they knock, an eternal reward may be prepared for the priests as they reveal the secrets of the Holy Scriptures. I say this so that this likeness may be preserved both in us and in you. For we desire to bear from you that desirable disquiet, provided only that we may deserve to see your souls advancing in the love of Christ. Wherefore, just as it is our duty to prepare spiritual food by gathering the flowers of the Scriptures, so it behoves you also to seek it out with great eagerness.