Testimonies

Testimonium Domini fidele, sapientiam praestans parvulis Hic de Patre dicit: quoniam omnia testimonia quae dedit populo Israelitico, fidelia iitique fucruni, quia plenissima veritate recognita sunt : et sapientiam parvulis praestiterunt, non utique superbis, nec tumida se elatione jactantibus, sed purvulis. Parvuli autem sunl humiles et innocentes, sicut Aposlolus monet: Nolite pueri effici sensibus, sed malitia parvuli estote. Testimonium quoque dat Filius, sicut ad Timotheum ait Apostolus: Praecipio tibi coram Deo , qui vivificat omnia, et Christo Jesu, qui testimonium reddidit syb Pontio Pilato. Idem de Spiritu Sancto dicit Apostolus: Nam et ipse Spiritus testimonum perhibet spiritui nostro. Vides in illa sancta Trinitate, quam nihil Scriptura divina velit minus majusvc sentiri, ut nec ipsa nomina patiatur esse divisa. Cassiodorus, Expositio In Psalterium, Psalmus XVIII Source: Migne PL 70.140c-d

The testimony of the Lord is faithful, giving wisdom to little ones. 1 Here he speaks of the Father, because every testimony which He gave to the people of Israel was faithful, since they were understood as being full with truth, and they gave wisdom to little ones, but not to the proud and the puffed up and those elated with boasting, but to little ones. And these little ones are the humble and the innocent, as the Apostle admonishes, 'Do not be childish in your understanding, but be little ones in wickedness.' 2 The Son also gives testimony, as the Apostle says to Timothy, 'I command you before God, who gives life to all things, and before Jesus Christ, who gave testimony under Pontius Pilate.' 3 The Apostle says the same about the Holy Spirit, 'For even the Spirit Himself gives testimony to our spirit.' 4 See the Holy Trinity in these things which nothing more or less Sacred Scripture wishes to be understood, so that it does not suffer it to be divided with these names. Cassiodorus, Commentary On The Psalms, from Psalm 18 1 Ps 18.8 2 1 Cor 14.20 3 1 Tim 6.13 4 Rom 8.16

Exaltations

Ego si exaltatus fuero a terra, omnia traham ad me ipsum. In verbis istis duo praedicit Dominus: primo, passionis suae modum, cum dicit: Cum exaltatus fuero; secundo, passionis suae fructum, cum dicit: Omnia traham ad me ipsum. Ait ergo: Cum exaltatus fuero a terra. Nota, quod multiplex est exallatio. Est enim exaltatio hominis-Christi et hominis iusti et hominis mali. De exaltalione Christi nota, quod Christus fuit exaltatus in passione, in ascensione et in Apostolorum praedicationce. In passione fuit exaltatus in poena; de qua hic: Cum exaltatus fuero etc.; et loannis tertio: Sicut exaltavit Moyses serpentem in deserto, ita exaltari oportet Filium hominis. In ascensione fuit exaltatus in gloria. Tunc enim Deus exaltavit illum et dedit ille nomen, quod est super omne nomen, ut in nomine lesu omne genu flectatur caelestium , terrestrium et infernorum, et omnis lingua confiteatur, quia Dominus lesus in gloria est Dei Patris, ad Philippenses secundo. In Apostolorum praedicalione fuit exaltalus in fama ; de quo in Psalmo: Exaltabor in gentibus et exaltabor in terra; et iterum: Exaltare super caelos Deus; quod factum est in ascensione; et in omnera terrara gloria tua; quod factum est in Evangelii promulgatione. Sequitur de exaltatione hominis iusti, quae. multiplex est. Exaltat enim Deus hominem iustum in gratia, in gloria et in fama. In gratia exaltat, quando de culpa ad gratiam vocat; unde Psalmus: Qui exaltas me de portis mortis. Portae mortis, quibus intratur ad mortem, peccata sunt; portae vero vitae, gratia et virtutes. Tunc ergo exaltatur homo de portis mortis, quando revocatur de statu peccati ad statum gratiae. De hac exaltatione Lucae decimo octavo: Omnis, qui se exaltat, humiliabitur. In gloria exaltat, cum de miseria ad regnum vocat, secundum illud Psalmi: Cornu eius exaltabitur in gloria. De hac exaltatione Lucae decimo quarto: Omnis, qui se humiliat, exaltabitur, et qui se exaltat humihabitur. In fama exaltat, quando eius gloriam in Ecclesia manifestat, cum facit, ut exaltent eum in ecclesia plebis et in cathedra seniorum laudent eum, secundum quod dicitur in Psalmo; et Matthaei vigesimo tertio: Omnis, qui se humiliat, exaltabitur etc.; ubi praedicat Dominus de non quaerenda fama in praesenti sive gloria. Nota, quod meretur quis exaltari per tria. Solet enim exaltari servus, quia est officiosus in domo; solet exaltari amicus, quia est familiaris in consilio; solet etiam exaltari miles, quando probatus est in proelio. Ista tria genera hominum solent reges exaltare, videlicet fideles servos, amicos familiares et probatos milites: primos propter suum ohsequium, secundos propter suum consilium, tertios propter nam fortitudinem. Nota igitur, quod activi exaltabuntur , sicut servi, ratione obsequii; Isaiae quinquagesimo secundo: Ecce, servus meus intelliget et exaltabitur et elevabitur et sublimis erit valde; Matthaei vigesimo quinto: Euge, serve bone et fidelis, quia super pauca fuisti fidelis etc. Exaltantur amici, scilicet contemplativi, propter suam sapientiam. Proverbiorum quarto: Arripe sapientiam, et exaltabit te, et glorificaberis ab ea, cum eam fueris amplexatus. Exaltantur perfecti, sicut Martyres, quasi propter suam militiam, secundum illud Psalmi: De torrente in via bibet, propterea exaltabit caput. Omnibus istis dicitur primae Petri quinto: Humiliamini sub potenti manu Dei, ut vos exaltet in tempore visitationis. Sequitur de exaltatione hominis mali, quae multiplex est. Exaltantur enim mali in corde per superbiam in ore per iactantiam, in conversatione per pompam. Exaltantur ergo in corde per superbiam, quod prohibetur in Psalmo: Qui exasperant non exaltentur in semetipsis; et lob decimo quinto: Quid te elevat cor tuum, et quasi magna cogitans attonitos habes oculos? Exaltant se in ore per iactantiam, sicut ille Pharisaeus, de quo dicitur Lucae decimo octavo: Quia omnis, qui se exaltat, humiliabitur. lactabat enim se de bonis suis. Exaltantur in conversatione per pompam, licet non diu; unde in Psalmo: Inimici Domini mox, ut honorificati fuerint et exaltati, deficientes, quemadmodum fumus deficient.Talis exaltatio fugienda est, quia ignominiosa, momentanea et periculosa. Ignominiosa, quia, quanto magis exaltantur, tanto magis eorum crimina conspectius videntur, secundum illud: Omne animi vitium tanto conspectius in se Crimen habet, quanto maior qui peccat habetur Exemplum de simia, quae, quanto plus ascendit tanto plus apparent posteriora eius. Et hoc probatur, Isaiae decimo quarto, de lucifero, qui dixit: Conscendam, super astra caeli exaltabo solium meum etc.; et sequitur statim, quomodo apparuerunt posteriora eius. Item momentanea, quia non habet permanentiam secundum illud: Invidia fatorum numini summisque negatum Stare diu. Et ideo dicitur in Psalmo: Vidi impium elevatum et superexaltatum sicut cedros Libani, et statim sequitur : Transivi, et ecce, non erat. Exemplum de fumo, qui quanto magis ascendit, tanto magis dispergilur et evanescit ; unde Psalmus: Mox ut honorificati fuerint et exaltati, deflcienles, quemadmodum fumus deficient. Item, periculosa, quia sic exaltati descendunt cum praecipitio, secundum quod descendit lucifer, qui dixit: Exaltabo sohum meum » ; et statim dictum est ei :usque ad infernum detraheris; Abdiae primo: Si exaltatus fueris ut aquila , et si inter sidera posueris nidum tuum; inde detraham te; e t in lob dicitur in persona talium: Elevasti me, et quasi super ventum ponens, elisisti me valde. Exemplum de stulto, qui dixit, quod bonum erat volare, sed occidebat eum residere. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput XII Source: Here, p595-6

If I am lifted up from the earth, I shall draw all things to myself. 1 With these words the Lord foretells two things, firstly the manner of His Passion, when He says, 'If I am lifted up,' secondly the fruit of His Passion, when He says, 'I shall draw all things to myself.' Therefore He says 'If I am lifted up from the earth.' Note that there are numerous exaltations. There is the exaltation of the man Christ, and of the righteous man, and of the wicked man. Note in the exaltation of Christ that Christ was exalted in His Passion, in His Ascension and in the preaching of the Apostles. In the Passion He was exalted in punishment concerning which He says here, 'If I am lifted up.' And in the third chapter of John, 'As Moses lifted up the serpent in the desert, so it is necessary for the Son of man to be exalted.' 2 In the Ascension he was exalted in glory. 'Then indeed God has exalted Him and given Him the name which is above all other names, so that in the name of Jesus every knee shall bow, of heaven, of earth, and of hell, and every tongue shall confess Him, because the Lord Jesus is in the glory of God the Father,' as it is said in the second chapter of the letter to the Philippians. 3 He was exalted in the preaching of the Apostles in fame, concerning which the Psalm says, 'I shall be exalted among the nations, I shall be exalted on the earth.' And again, 'God is exalted over the heavens,' which He was at His ascension. 'And in all the earth His glory.' 4 which was done by the promulgation of the Gospel. It follows that the lifting up of the righteous man is manifold. For God lifts up the righteous man in grace, in glory and in fame. He exalts with grace when He calls to grace from fault, hence the Psalm says, 'He who lifted me up from the gates of death.' 5 The gates of death are sins by which one enters into death, but the gate of life is grace and the virtues. Therefore a man is lifted up from the gates of death when he is recalled from a state of sin to a state of grace. Concerning this lifting up it says in the eighteenth chapter of Luke, 'Every man who exalts himself shall be humbled.' 6 He exalts in glory when He calls a man from wretchedness to the kingdom, according to that Psalm which says, 'His horn shall be lifted up in glory.' Concerning this exaltation it says in the fourteenth chapter of Luke, 'Every man who humbles himself shall be lifted up, and he who exalts himself shall be humbled.'7 He lifts up in fame when He manifests his glory in the church, when He makes it so that the assembly of the people exalt him and  the seats of elders praise him, according to which it is said in the Psalm and in the twenty third chapter of Matthew, 'Every man who humbles himself will be exalted,' 8 where the Lord preached they no one should seek fame or glory in the present. Note that a man merits lifting up in three ways. A servant will be exalted when he is dutiful in the home, a friend because he is useful in counsel, and a soldier when he is proven in battle. There are three types of men kings are accustomed to exalt, that is, faithful servants, useful friends, and proven soldiers. First on account of service, secondly on account of counsel, thirdly on account of fortitude. Therefore note that there is an exaltation for activity like the servant, by reason of his service, as it says in the forty second chapter of Isaiah, 'Behold my servant shall understand and he shall be exalted and lifted up, and he will be truly sublime.' 9 In the twenty fifth chapter of Matthew, 'Come, good and faithful servant, because in a few things you were faithful.' 10 Friends are exalted as contemplatives, on account of their wisdom. In the fourth chapter of Proverbs, 'Lay hold of wisdom, and she shall exalt you, and you will be glorified by her when she embraces you.' 11 The perfect are exalted as Martyrs, on account of their bravery, according to which the Psalm says, 'From the torrent in the way he shall drink, on account of which he shall lift up his head.' 12 All these are spoken of in the fifth chapter of the first letter of Peter, 'Humble yourself beneath the hand of God, and He shall exalt you in the time of visitation.' 13 It follows that the exaltation of the wicked man is manifold. The wicked are exalted in their hearts through pride, in their mouths through boasting, and in their way of living by pomp. Therefore they are exalted in their hearts through pride which is forbidden in the Psalm, 'Those who exasperate, let them not exalt themselves.' And in the fifteenth chapter of Job, 'Why do you lift up your heart, and as one who thinks great thoughts have wondering eyes?' They who exalt themselves through boasting are as the Pharisee who is spoken of in the eighteenth chapter of Luke, 'Because he who exalts himself shall be humbled.' He boasts of himself because of his goods. They are also exalted in their way of living in pomp, which is not to be done, hence the Psalm, 'As soon as the enemies of God are honoured and exalted they fall, just as smoke that blows away.' 14 Such exaltation must be avoided, because it is shameful and burdensome and perilous. It is shameful because the more a man exalts himself, the more his evils become apparent, according to which, Every vice of the soul, the more it is seen in itself to be wicked, the more he does evil who has it. 15 As in the example of the monkey, the higher he goes, the more exposed is his posterior. And this is proved in the fourteenth chapter of Isaiah concerning Lucifer, who says, 'I shall go up, I shall lift up my throne above the stars.' And it immediately follows, 'How apparent his posterior is.' 16 The same thing is burdensome because it has no permanence, according to which, The envy of the Fates has denied to those with greatest power that they might stand for long.. 17 Therefore it is said in the Psalm, 'I saw the impious man lifted up and exalted like the cedars of Lebanon,' and immediately it continues, 'and I passed by and, behold, he was not.' As with the example of smoke, which the higher it rises, so the more it is scattered and disappears. Hence the Psalm says, 'As soon as they have been honoured and exalted, they perished.' as smoke the blows away. 18 Likewise it is perilous because those exalted in such a manner fall headfirst, just as with Lucifer's fall, he who said, 'I shall lift up my throne.' And instantly it was said of him, 'even to hell I shall drag you.' In the first chapter of Obadiah, 'If you exalt yourself like the eagle, and if you place your nest among the stars, I shall drag you from there.' And in Job it says in the person of such people, 'You lifted me up and set me as if on the winds, then you utterly cast me down.' 19 The fool gives an example, he who said 'How good it would be to fly!' But he killed himself trying. Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 12 1 Jn 12.32 2 Jn 3.14 3 Phil 2.9 4 Ps 45.11, Ps 56,6 5 Ps 9.15 6 Lk 18.14 7 Ps 111.9, Lk 14.11 8 Ps 106.32, Mt 23.12 9 Isaiah 42.13 10 Mt 25.21 11 Prov 4.8 12 Ps 109.7 13 1 Pet 5.6 14 Ps 65.7 Job 15.12, Lk 18.14, Ps 36.20 15 Juv Sat 8.1400-1 16 Isaiah 14.13 17 Lucan Phar 1.70-1 18 Ps 36.35, 20 19 Obed 1.4, Job 30.22

Warning The Prosperous

Similiter ammonendi sunt homines existentes in prosperitate ne extollantur et existentes in adversitate ne terreantur desperando de adversitate. Illi enim qui prosperantur pro voluntate non se offerant, nec in ea presumptuose, nec sustinentes adversa despiciant et mutabilitatem sive labilitatem eius iugiter considerent. Et de eorum ammonitione Gregorius ii pastoralis capitulo xvii. Unde et proverbiorum i: Prosperitas stultorum perdet eos. Augustinus epistola lxxxii: Mundus est periculosior blandus quam molestus. Iob v: Vidi stultum firma radice et maledixi pulcritudini eius. Ibi Gregorius moralium vi: Quasi per amena prata ad carcerem vadit qui per presentis vite prospera ad interitum currit. Iob xviii: Preciptiabit eum consilium suum. Ibi moralium xvi: Prosperitas gressus obligat ut vix ad bona redite possint. Unde Augustinus epistola v: Nichil infelicius felictate peccantium qua penalis nutritur iniquitas et mala voluntas velut hostis interior roboratur. Et sequitur: Si Deus pollere permittat iniquos in prosperitate, tunc indignatur gravius, et si hic impunita dimmitat, tunc punit investius. Ubi inducit illud poete: Luxuriant animi rebus plerumque secundis. De hoc Seneca multum libro de providentia ubi ait: Nichil infelicius eo cui nunquam accidit aliquid adversi quia male iudicaverunt dii de ipso. Et ponit exempla de ipsis qui adversa sustinuerunt sicut de regulo qui quanto plus tormenta sustinuit, tanto plus glorie obtinuit, et quanto plus glorie habuit, tanto uberius et virilius advesa toleravit. Solatium enim magnis viris fruit dura pro honestis tolerare. Et de hoc idem Seneca epistola viii: Munera fortune sunt insidie, et espitola lxxx: Segetum ubertas nimia sternit, rami onere franguntur, ad maritatem non provenit nimia fecunditas. Idem illis evenitur quos nimia felicitas corrumpit. De huiusmodi autem mutabilitate Gregorius iii registrum ante finem bene ubi ait: Dum omnia in hoc mundo mutabilitatis ordo corrumpat, nec elevari prosperis, nec frangi debemus adversis ut humilitati discamus quicquid delinquimus et exaltati adversitatis memoriuam quasi humilitatis anchoram in mente teneamus. Nichil est stabile in hac vita sed ut viator modo per plana modo per ardua pergat, nec est ira sed gracia per quam discimus ita eius dona tanto servemus verius quanto humilius. Artem gubernandi mare tranquillum non ostendit et obsequens ventus nisi aliquid adversum occurrat sed quia animum probet turbatio naufragii. Non est laudandus rector cui gubernacula fluctus eripuit qui fluctuantia vela deseruit. Ille vero laudandus qui predictis restitit. Johannes Gallensis, Communiloquium sive Summa Collationum, Pars secunda, Septima Distinctio, De ammonitione hominum secundum differentias eventus vel fortune. Captitulum primum: De ammonitione existentium in prosperitate Source: here, p154

Similarly to be admonished are men who live in prosperity, that they should not exalt in prosperity, nor finding themselves in adversity should they be terrified to despair because of it. For they who prosper do not willingly imperil themselves, nor are reckless, nor should they scorn the enduring of adversities but consider the changeability and instability of things. Gregory gives this warning to them in the seventeenth chapter of the second book of his Pastoral Rule. And in the first chapter of Proverbs, 'The prosperity of fools ruins them.' 1 In the eighty second letter of Augustine, 'The world is more perilous when it is charming than when it is troublesome.' In the fifth chapter of Job, 'I saw a fool firmly rooted and I cursed his beauty.' Gregory in the sixth book of the Moralia: 'He runs from a fair meadow to a prison who goes through the prosperity of the present life to ruin.' In the eighteenth chapter of Job, 'His own counsel casts him down.' In the sixteenth book of the Moralia: 'Prosperity binds the feet so they can scarcely return to good things.' And Augustine in his fifth letter, 'Nothing is more unfortunate than the happiness of sinners, because wickedness nourishes punishments and evil wills strengthen the interior enemy.' And it follows, 'If God permits the wicked to flourish in prosperity, then indignation shall be heavier, and if here He allows them to be unpunished, then he shall punish more completely.' Whence the poet says, 'Souls are enfeebled by an excess of prosperity.' 2 And concerning this Seneca has much to say in his book on Providence: 'Nothing is more unfortunate than this, that nothing averse ever befalls a man because the gods judged him to be utterly wretched.' 3 And he gives an example of those who have endured adversities, such as Regulus who endured great torments so that he could gain great glory, and the more glory he had so much more effortlessly and manfully he bore torments. The bearing of difficulties with nobility is the comfort that great men enjoy. And concerning the same thing, Seneca says in this eighth letter, 'The riches of fortune are treacherous.' And in the eightieth letter, 'Crops that are too fruitful are bent down to the earth, the overladen bough breaks, excessive fecundity never advances to ripeness.' 4 The same happens to those who are corrupted with excessive fortune. Concerning this same mutability Gregory says in the third book of his registry of letters, well before the end, 'While the rule of changeability corrupts everything in this world, we should neither be exalted by prosperity nor crushed by adversity, but learn to be humble in both what we err in and in what we excel in, holding in the mind the remembrance of adversity as an anchor of humility. Nothing is stable in this life, but it is as a traveller who at one time goes across flat land and at another through rough terrain. Nor let there be anger but thanks for what we learn, for so we serve His great gift more truly the greater is our humility. The art of piloting a ship is not shown on a tranquil sea amid light winds but by the coming of adversity, which adversity may prove the soul a shipwreck. A pilot who flees from waves and the billowing sail is not worthy of praise, but he who endures what we have spoken of is worthy of acclaim.' 5 John of Wales, The Communiloquium, Second Part, Seventh Distinction, First Chapter, On The Warning Of Men According To Different Events And Fortunes, from the First Chapter, On Warning Those Who Live In Prosperity 1 Prov 1.32 2 Ovid Ars Am 2.427 3 Sen De Prov 3.3 4 Seneca Let 8.3, Let 39.4 5 Greg Reg Let 3.52

Hunger And Thirst

Christus hodie in schola eruditionis evangelcae per filium prodigum nobis competentissime proponit poenitentiae et humilitatis exemplum. Qui cum afficeretur gravissima fame, cogitavit redire ad patem, et inter mercenarios unus esse. Quis est qui dilapidat omnia bona vivendo luxuriose, nisi peccator quiliet, qui bona gratuita et naturalia peccando corrumpit et perdit? Sed reversus ad cor, et justitiam incipiens esurire, humiliat se in oculis suis, de de filiali dignitate ad mercenarii sortem devota humilitate descendit. Beati quidem sunt qui esuriunt justitiam, quoniam ipsi saturabuntur. Esurientes, inquit implevit bonis. Qui enim divitias temporales appetunt,non satiabuntur eis. Haec est aqua d puteo Samariae, de qua qui biberit, sitiet iterum. Haec aqua non reficit, quia non sufficit. Divites egereunt et esurient: inquirentes autem Dominum non minuentur omni bono. Cibus autem justitiae dum plus appetitur, plus dulcescit. Unde et ille qui factus est nobis a Deo sapienta et justitia dicit: Qui edunt me, adhunc esurient, et qui bibunt me, adhuc sitient. Non est tamen ita insatiabilis appetitus justitiae, sicut amor pecuniae; nam in istis est appetitus sine satietate, in illa est satietas sine attaediatione. Unde Propheta: Ego in justitia apparebo in conspecto tuo: sataibor cum apparuerit gloria tua. Petrus Blenensis, Sermo XV, In Quadragesima, De Facienda Poenitentia Source: Migne PL 207.603a-c

Today in the school of evangelical instruction Christ expertly puts forth an example of penitence and humility in the prodigal son, he who when he was afflicted with severe hunger thought to return to his father, and to be one of his hirelings. 1 Who is he who ruins every good in luxurious living but the sinner, he who corrupts both gratuitous and natural goods in sin and destroys them. But turning back to his heart, he begins to thirst for righteousness, he humbles himself in his own eyes, and in devout humility he lowers himself from the dignity of a son to the rank of a hireling. Certainly they are blessed 'who thirst for righteousness for they shall be filled.' 'He filled those who thirsted with good things.' 2 But those who desire temporal riches, they shall not be satisfied with them. That is the water from the well of the Samaritan woman, from which he who drinks shall thirst again. 3 This water does not refresh because it is does not suffice. 'The rich hunger and thirst, those who seek the Lord do not lack any good.' 4 The more the bread of righteousness is desired the sweeter it is. Whence even He who was made wisdom and righteousness from God for us says, 'They eat of me and shall yet hunger, and they drink of me and shall yet thirst.' 5 Not that there is an insatiable appetite with righteousness as with the love of money, for in the latter the appetite is never satisfied, but in righteousness there is satiety without weariness, and so the Prophet says: 'In righteousness I shall appear in your sight, and I shall be satisfied when your glory appears.' 6 Peter of Blois, from Sermon 15, In Lent, On Making Penance 1 Lk 15.16-18 2 Mt 5.6, Lk 1.53 3 Jn 4.13 4 Ps 33.11 5 1 Cor 1.30, Sirach 24.29 6 Ps 16.15

The Poor Of Spirit

Beati pauperes spiritu: quoniam ipsorum est regnum caelorum. Pauper spiritu est humilis corde: id est, pauperem spiritum habens, qui non maga sapit de se. Sicut ex diverso dives spiritu intelligitur magna de se sapiens, et superbus, qui non implet mandatum Christi dicentis: Nisi conversi facti fueritis sicut puer iste, non intrabitis in regnum coelorum. Qui enim jam conversus factus est sicut puer, ille est et pauper spiritu. Et qui pauper est spiritu, ille conversus factus est sicut puer. Et secundum testimonium quidem Christi,et Apostoli, Plentiudo legis dilectio est; tamen nutrix dilectionis humilitas est, et totius mali odii mater superbia. Ergo totius boni initium humilitas est, et totius mali superbia. Denique et perditionis initium a superbia coepit per diabolum, initiumque salutis ab humilitate per Christum: propterea convenienter et ominum beatituduinem humilitarem fecit initium. Opus Imperfectum in Matthaeum, Homilia IX Source: Migne PG 56.680

Blessed are the poor of spirit, for theirs is the kingdom of heaven. 1 Poverty of spirit is a humble heart, 2 that is, he who is poor of spirit does not think great things about himself. So on the contrary he is rich in spirit who thinks great things about himself and he is proud and does not fulfil the commandment of Christ which says, 'Unless you turn and become as this child you shall not enter the kingdom of heaven.' 3 For he who has turned is like a child who is poor in spirit, and he who is poor in spirit has turned and become as a child. And according to the testimony of Christ and the Apostle, 'Love is the fullness of the law,' 4 but humility is the nurse of love, and pride is the mother of every hateful evil. Therefore humility is the beginning of every good, and pride of every evil. Finally the beginning of damnation begins by pride through the devil, and the beginning of salvation by humility through Christ. Hence it was fitting that He made humility the beginning of all the beatitudes. Opus Imperfectum on Matthew, from Homily 9 1 Mt 5.3 2 Lk 6.20 3 Mt 18.5 4 Rom 13.10

Lifting Up The Humble

Exaltavit humiles. Humiles sunt ab humo cui prostrati sunt, dicti: eo quod nihil inferius se reputant nisi humum, et se conculcandos omnibus exhibent: et isti exaltari propter hoc merentur. Isa. xl, i: Omnis vallis exaltabitur, et omnis mons et collis humiliabitur. Placet enim Deo ut quaelibet creatura sibi congruentia cogitet. Et ideo qui factus est de humo, humiliari debet: et exaltatio sibi non debetur, nisi per humilitatis meritum. I Petr. v: Humiliamini sub potenti manu Dei, ut vos exaltet in tempore visitationis. Debentur autem humili quatuor praemia per quatuor quae sunt ipso. Est enim in eo sui depressio, sensus suae vacuitati exiguitas, et abjectio, Per depressionem, debetur ei exaltatio: per vacuitatem, impletio: per exiguitatem, gratia: per abjectionem autem sui, gloria. De primo dicitur, Luc xiv: Omnis qui se humiliat, exaltabitur. De secundo dicitur, IV Reg. iv, quod mulier offerentibus sibi fliis implevit vasa vacua, non pauca. Do tertio, Jacob iv, et I Petr v: Humilibus dat gratiam. De quarto, Proverb xxix: Humilem spiritu suscipiet gloria. Sic ergo exaltavit humiies. Ad Philip. ii: Semetipsum exinanivit formam servi accipiens, in similitudinem hominis factus, et habitu inventus ut homo. Et sequitur: Propter quod et Deus exaltavit illum, etc. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput I Source: Here p141

He has lifted up the humble. 1 They are humble who are from the earth and to Him are prostrate on it, because nothing is thought so low as earth, and so they exhibit themselves to all as crushed down, and they are exalted because they have merited it. In the fortieth chapter of Isaiah, 'Every valley shall be lifted up, and every mountain and hill brought low.' 2 For every creature is pleasing to God that has thoughts appropriate to itself. Therefore he who was made from earth should be humble and he should not exalt himself, unless by humility he merits it. In the fifth chapter of the first letter of Peter, 'Humble yourself under the powerful hand of God so that he might exalt you in the time of his visitation.' 3 There should be four rewards for the humble through four things that are his. That is, in his lowliness, in the sense of his emptiness, in his littleness, and in his abjection. Through lowliness exaltation should be his, through emptiness, fullness, through littleness, grace, and though his abjection, glory. Concerning the first of these things in the fourteenth chapter of Luke, 'All who humble themselves shall be exalted.' Concerning the second it is said in the fifth chapter of the fourth book of Kings that the woman filled the empty jars her sons brought her, and they were not a few. Concerning the third, in the fourth chapter of the letter of James and in the fifth chapter of the first letter of Peter, 'He gives grace to the humble.' Concerning the fourth, in the twenty ninth chapter of Proverbs, 'Glory shall lift up the humble of spirit.' 5 So He lifts up the humble. In the second chapter of Philippians, 'He emptied Himself, taking on the form of a servant, made in the likeness of a man, and found in the way of man.' And it follows, 'Because of which God lifted Him up.' 5 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 1 1 Lk 1.51 2 Isaiah 40.4 3 1 Pet 5.6 4 Lk 14.11, 4 Kings 4.5-6, James 4.6, 1 Pet 5.5, Prov 29.23 5 Phil 2.7,9

Humility And Knowledge And Damnation

Οὐκ ἔστι συνειδήσεως κατάγνωσις ἡ ταπεινοφροσύνη, ἀλλὰ χάριτος Θεοῦ καὶ συμπαθείας ἐπίγνωσις. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.945a

Humility is not consciousness of damnation but the understanding of the grace and compassion of God Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

The Gates

Portas suas habet mundus quibus stulte ingredi nititur ad Deum. Quae sunt corrupta sensualitas, et incesta cupiditas. Unde est: appropinuaeverunt usque ad portas mortis. Portae inferi sunt caeca dispensatio et dura obstinatio: Portae inferi non praevalebunt adversus eam. Portae coeli sunt humilis potentia, quae est porta ferrea ducens ad vitam, et amoris concordia, quae est porta orientalis. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit XCIV De variis portis Source: Migne PL 177.802b

The world has its gates through which there is a foolish striving to draw near to God. They are corrupt pleasures and wretched desires. Whence 'They have drawn near to the gates of death.' 1 The gates of hell are blind inclination and hard obstinacy. 'The gates of hell shall not prevail against it.' 2 The gates of heaven are the power of humility, which is the iron gate that leads to life, and the harmony of love, which is the gate that faces to the east. 3 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 94, On the Different Gates 1 Ps 106.18 2 Mt 16.18 3 Acts 12.10, Ezek 44

Praise And Humility

In omnibus ergo in quibus adulationum nimietas etiam terminos hominis competentes excessit illud Davidicum recordaveris documentum, in quo ille venena adulationum devitans ait: Corripiet me iustus in misericordia et arguet me, oleum vero peccatoris non impinguat caput meum. Oleum namque peccatoris adulatio est, quae leni quadam et suavi unctione caput interioris hominis, quod est cor, quasi ungendo dinitidat. Melius ergo sibi esse dixit propheta David ab homine iusto argui vel moneri quam a quovis adulatore laudari. Recte autem adulatorem peccatoris nomine denotavit, cuius id maximum ante oculos Dei et detestabile est peccatum, aliud corde tenere, aliud ore proferre. De talibus enim et in alio Psalmo dicit: Mollierunt sermones suos super oleum, et ipsi sunt iacula. De iusto autem dicit: Loquitatur veritatem in corde suo et non egit dolum in lingua sua. Ut autem in his rebus quaevis hominum subtilitas, nullo umquam laudationis titillamento, credulitatem mentis tuae attrahat in consensu, ad ipsius domini nostri Iesu Christi evangelica illa gesta convertere, et invenies illum dominantium Dominum magnum nobis dedisse inter humanas laudes sanctae humilitatis exemplum. Hanc ergo excole, hanc magistram habeto, hanc tibi inter laudationum illecebras arbitram pone. Haec tibi si volueris dicit quota portio ex his quae homines adlaudando tribuunt, vel quanto tempore tua sit. Haec te non permittit placidis auribus audire quae ficta sunt. Sanctus Martinus Bracarensis, Exhortatio Humilitatis, III Source: Migne PL 72.39d-40b

In everything, then, in which there is excessive adulation exceeding even the limits that are set for men, you should remember that composition of David, in which he speaks of avoiding adulation like poison: 'May the righteous man correct me in his mercy and dispute with me, let not the oil of the sinner anoint my head.' 1 Adulation is the oil of the sinner, which is like some light and sweet unction on the head of the interior man, that is, the heart. Better for himself, then, David says, that the righteous man should dispute with him and admonish him, rather than that he should be praised by an adulator. And rightly is the adulator denoted by the name of sinner, for before the eyes of God it is a grave and revolting sin, that is, to have something in the heart and to bring something else out of the mouth. Concerning this it says in another Psalm: 'Their words were softer than oil, and they were blades.' 2 But he says of the righteous man: 'He speaks truth in his heart and does not work deceit with his tongue.' 3 And so that it might be that these things which are most subtle among men, even the pleasure of adulation, shall never draw the belief of your mind to consent, turn to the deeds of our Lord Jesus Christ in the Gospel and you will find that the Lord of lords 4 has given us a great example amid human praise. This, then, honour. Have this for a teacher. Set this beside you as a judge amid the allurements of praise. Have this, if you should choose, he says, for your portion among the things that men praise, and indeed for as long as you shall live. This shall not permit you to hear with eager ears those things which are lies. Saint Martin of Braga, Exhortation to Humility, 3 1 Ps 140.5 2 Ps 54.22 3 Ps 14.3 4 Apoc 19.16

Paul And Mercy

Merito, fratres, apostolis sanctis attribuit mater Ecclesia, quod in Sapientiae libris legitur: Hi sunt viri misericordiae, quorum justitiae oblivionem non acceperunt: cum semine eorum permanent bona. Sunt enim hi plane viri misericordiae, sive quia misericordiam consecuti, sive quia misericordia pleni, seu quia misericorditer a Deo nobis donati sunt. Vide quam misericordiam consecuti sunt. Paulum interroga de se ipso, vel magis sponte confitentem ausculta. Qui fui blasphemus, et persecutor, et iniquus; sed misericordiam consecutus sum. Quis enim non audivit quanta mala fecerit sanctis in Jerusalem? nec solum in Jerusalem, sed et per totam Judaeam insaniae ferebatur habenis, ut Christi membra laniaret in terris. Denique hac furia vectus ibat, sed praeventus a gratia est. Ibat spirans minarum et caedis in discipulos Domini, et discipulus Domini factus est, cui ostenderetur quanta eum oporteret pro nomine ipsius pati. Ibat dirum toto corpore virus exhalans, et subito in electionis vas mutatus est, ut jam cor illius eructaret verbum bonum, verbum pium, et diceret: Domine, quid me vis facere? Haec utique, haec mutatio dexterae Excelsi. Merito proinde loquebatur: Fidelis sermo et omni acceptione dignus, quoniam Dominus Jesus venit peccatores salvos facere quorum primus ego sum. Hoc ergo apud beatum Paulum fiduciae et consolationis accipite, fratres, ut ad Dominum jam conversos non nimis cruciet praeteritorum, conscientia delictorum; sed tantum humiliet vos, sicut et ipsum. Ego sum, inquit, minimus apostolorum, qui non sum dignus vocari apostolus, quia persecutus sum Ecclesiam Dei. Ita et nos humiliemur sub potenti manu Dei, et fiduciam habeamus, 994 quia et nos misericordiam consecuti sumus, abluti sumus, sanctificati sumus. Et hoc quidem omnibus nobis quoniam omnes peccavimus, et egemus hac gloria Dei. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, Sermones de Sanctis, In Festo SS Petriet Pauli Apostolorum, Sermo III, De lectione libri Sapientiae: Hi sunt viri misericordiae. Source: Migne PL 183.412c-413a

Rightly brothers, the holy mother Church has attributed to the holy Apostles what is said in the book of Wisdom, 'These men are merciful, their righteousness shall not be forgotten, with their seed good things will persist.' 1 They are indeed men of mercy, either because mercy followed them, or they were full of mercy, or they were given to us by the mercy of God. And observe how mercy followed them. Paul, questioning himself, or rather of his own accord making an open confession, says, 'I who was a blasphemer, and a persecutor, and wicked, but the mercy of God followed me.' 2 Who has not heard of the evil he did to the saints in Jerusalem? And not only in Jerusalem but throughout the whole of Judea, he who was carried about by a madness to wound the members of Christ on earth. Finally his fury was borne away, but grace came first. He was breathing threats and slaughter against the disciples of the Lord, and he was made a disciple of the Lord, to whom it was shown how much it is necessary to suffer for His name. He went about exhaling a dire poison from his body, and suddenly he was changed into a vessel of election, so that now 'my heart sent forth a good word,' a pious word, and he said, 'Lord, what do you want of me?' 3 This was the changing of the right hand of the Most High. Rightly therefore he said, 'The faithful word, worthy of all reception, because the Lord Jesus came to save sinners, of which I am the first.' 4 Therefore, brothers, receive this confidence and consolation along with Paul, that converted to the Lord, the things that have gone before should not torment, nor should consciousness of crimes, but let it humble you as it did him. 'I am,' he said, 'the least of the Apostles, who am not worthy to be called an Apostle, because I persecuted the Church of God.' 5 Therefore let us place ourselves humbly under the powerful hand of God, and let us be confident that mercy has followed even us, that we are washed, and that we are sanctified. And this applies to all of us, because we have all sinned, we have all fallen short of the glory of God. 6 Saint Bernard of Clairvaux, Sermons on the Saints, On The Feast Of Saints Peter and Paul, from Sermon 3, Concerning the passage from the Book of Wisdom, 'These are merciful men...' 1 Sirach 44.10-11 2 Tim 1.13 3 Ps 44.2, Acts 9.1-20 4 1 Tim 1.15 5 1 Cor 15.9 6 Rom 3.23

Waiting For Joy

Sed quando ad hoc perveniemus? Quando adimplebis me, Domine, laetitia cum vultu tuo? Gaudemus in te, quoniam visitasti nos oriens ex alto; iterum gaudemus, exspectantes beatam spem in adventu secundo. Sed quando veniet plenitudo laetitiae, non de memoria, sed de praesentia; de exhibitione, non de exspectatione? Modestia vestra, ait Apostolus, nota sit omnibus hominibus; Dominus prope est. Dignum est enim ut modestia nostra nota sit, sicut Domini Dei nostri modestia cunctis innotuit. Quid enim magis incongruum, quam ut immoderate agat homo, conscius propriae infirmitatis, quandoquidem apparuit inter homines modestus Dominus majestatis? Discite, inquit, a me quia mitis sum et humilis corde, ut possit etiam modestia vestra innotescere caeteris. Jam quod sequitur, Dominus prope est, de dextera debet intelligi. Nam de sinistra ipse loquitur: Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi. Prope est Dominus, fratres mei, nihil solliciti sitis: in proximo est, et citius apparebit. Nolite deficere, nolite lassari: quaerite eum dum inveniri potest, invocate eum dum prope est. Prope est Dominus his qui tribulato sunt corde: prope est exspectantibus eum, exspectantibus eum in veritate. Denique vis nosse quam prope est? Audi sponsam de sponso canentem: Quoniam ecce stat post parietem. Parietem istum, corpus tuum intellige, quod obstaculum impedit, ut eum qui prope est, nondum valeas intueri. Propterea Paulus ipse dissolvi cupit, et cum Christo esse, et exclamans miserabilius: Infelix, inquit, ego homo, quis me liberabit de corpore mortis hujus? Sic et propheta in Psalmo: Educ, inquit, de carcere animam meam, ad confitendum nomini tuo. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Vigilia Nativitatis Domini, Sermo IV Source: Migne PL 183.105a-c

But when shall we come to this. 'When shall you fill me, O Lord, with the joy of your face?' 1 We rejoice in you, because you have visited us, rising from the height, and again we rejoice because in blessed hope we wait for your second coming. But when shall come that fullness of joy that is not in the memory but present, that is revealed and not expected? The Apostle says, 'May your modesty be known to all men. The Lord is near.' 2 For our modesty merits to be made known, as the modesty of our Lord God was made known to everyone. What indeed is more incongruous than a man should act immoderately, conscious of his own infirmity, when the majestic Lord appeared modest among men? 'Learn from me,' he said, 'because I am meek and humble in heart.' 3 So may your modesty be known to all others. And know what follows, 'The Lord is near,' should be understood as the right hand. For concerning the left hand it is said, 'Behold I am with you every day until the end of the age.' 4 The Lord is near, my brothers, and you should not fret. He is near and very soon He will appear. Do not grow weary, do not slacken, seek Him while he can be found, call on Him while He is near. 'The Lord is near to those who are troubled in their hearts,' 5 He is near to those who wait for Him, to those who hope for Him in truth. Do you wish to know how near He is? Hear the bride singing to the bridegroom: 'Behold, he stands behind the wall.' 6 This wall is to be understood as your body because it is an obstacle which prevents you from being able to see Him who is near. Because of which Paul desires to be dissolved and to be with Christ. 7 and cries out most miserably, 'I am an unhappy man, who shall free me from this body of death?' And the prophet in the Psalm says, 'Lead my soul from prison, to take joy in your name.' 8 Saint Bernard of Clairvaux, Sermons For The Year, On the Vigil of the Nativity of the Lord, from Sermon 4 1 Ps 15.10 2 Phil 4.5 3 Mt 11.29 4 Mt 28.20 5 Ps 33.19 6 Song 2.9 7 Phil 1.23 8 Rom 7.24, Ps 141.8

Humility And The Heights

Convertimini ad me in toto corde vestro, in jejunio, et fletu, et planctu: et scindite corda vestra, et non vestimenta vestra, ait Dominus omnipotens Quid sibi vult, dilectissimi, quod praecipit Dominus, ut convertamur ad eum? Ubique enim est, et replet omnia, et nihilominus complectitur universa. Quo me vertam, ut convertar ad te, Domine Deus meus? Si ascendero in coelum, tu illic es: si descendero in infernum, ades. Quid jubes? quo convertar ad te? Supra, an infra? ad dexteram, an ad sinistram? Consilium istud est, fratres mei; secretum est, quod solis credatur amicis. Mysterium regni Dei est; Apostolis revelatur in aure, nam turbis nihil dicitur absque parabola. Nisi conversi fueritis, inquit, et efficiamini sicut parvulus iste, non intrabitis in regnum coelorum. Agnosco plane quo velit ut convertamur. Ad Parvulum converti necesse est, ut discamus ab eo quia mitis est et humilis corde: ad hoc siquidem parvulus datus est nobis. Sane idem et magnus est, sed in civitate Domini, cui et dicitur: Exsulta et lauda, habitatio Sion, quia magnus in medio tui sanctus Israel. Quid tu inflaris, o homo? quid extolleris sine causa? quid alta sapis, et oculi tui omne sublime vident, quod tibi non cedet in bonum? Sublimis quidem Dominus, sed non ita proponitur tibi: laudabilis magnitudo illius, non etiam imitabilis. Elevata est magnificentia illius, et non poteris ad eam: nec si te ruperis, apprehendes. Accedet, inquit, homo ad cor altum, et exaltabitur Deus. Excelsus siquidem Dominus et humilia respicit, et alta a longe cognoscit. Humiliare, et apprehendisti. Haec plane lex pietatis, et propter hanc legem sustinui te, Domine. Si forte sublimitatis esset via proposita, et illic iter quo ostenderetur salutare Dei, quanta facerent homines ut exaltarentur? Quam crudeliter invicem sternerent, invicem conculcarent! Quam impudenter reperent, manibusque et pedibus conarentur in altum, ut imponerent sese homines super capita aliena! Et certe qui contendit supergredi proximos, multas inveniet difficultates, multos habebit 0172B aemulos, multos patietur contradictores, ascendentes equidem ex adverso: nihil vero facilius est volenti, quam humiliare semetipsum. Hoc verbum est, dilectissimi, quod omnino nos reddit inexcusabiles, ut ne tenue quidem nobis velamen praetendere liceat. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In capite Jejunii, Sermo II, Quomodo debeamus converti ad Dominum Source: Migne PL 183.171c-172b

Turn to me with your whole heart, in fasting, in tears, in groaning, and rend your hearts and not your garments, says the Lord Almighty. 1 What does He wish, most beloved, when the Lord commands this, that they turn to Him? For He is everywhere, and fills everything, and He embraces everything. Where shall I turn myself that I turn to you, O Lord my God? 'If ascend to heaven, you are there; if I descend to hell, you are near.' 2 What do you command? Where do I turn to you? Above or below? To the right or to the left? This counsel is concealed, my brothers, because it is entrusted to friends alone. It is a mystery of the kingdom of God. It is revealed to the ears of the Apostles but to the crowd nothing is said but in parables. 'Unless you turn,' He says, 'and make yourself like this child, you shall not enter into the kingdom of heaven.' 3 I know clearly where He wishes us to turn. It is necessary to have turned to the child, that we might learn from Him who is meek and humble of heart, 4 to this child that has been given to us. Certainly this one is great, but only in the city of the Lord, to whom it is said, 'Exult and give praise, dwelling of Sion, because the holy one of Israel is great in the midst of you.' 5 Why do you puff yourself up, O man? Why do you exalt yourself without reason? What do you know of high things, what do your eyes see that is sublime, when nothing good falls to you? Certainly the Lord is sublime, but that is not proposed to you. His greatness is worthy of praise, but it is not to be imitated. His magnificence is elevated and you are not able to approach it. Not even if you burst will you understand. 'An uplifted heart comes on a man and God is exalted,' it is said. And, 'God is on high and He looks down on the humble and aloft He knows from afar.' 6 Be humble, then, and you will understand. This is the clear law of piety, and because of this law I uphold you, O Lord. 7 If, perhaps, He were to set the on high the way proposed and there show the way for the salvation of God, how much would men have to do that they might be exalted? How cruelly they would grapple with one another and fall together. How unwisely they would seek, and with hands and feet attempt to reach the heights, with men treading on the heads of other men! And certainly he who strives and tramples on his fellow men shall find himself in many difficulties, he shall have many to rival him, and many who will dispute with him, as he tries to rise against opposition. But nothing is easier than to be humble, for those who wish it. This is the word, brothers, for which will have no excuse when it is given to us to unfurl such a slender sail. Saint Bernard of Clairvaux, Sermons For The Year, At the Beginning of the Fast, from the Second Sermon, 'How we should turn to the Lord.' 1 Joel 2.12-13 2 Ps 138.8 3 Mt 18.3 4 Mt 11.29 5 Isaiah 12.6 6 Ps 63.7-8, Ps 137.6 7 Ps 129.4

Troubled And Shaken

Turbati sunt, et commoti sunt sicut ebrius, et omnis sapientia eorum devortata est. De ipsis adhuc dicit de quibus superius ait, anima eorum in malis tabescebat. Turbati sunt, ad confusionem pertinet sensus; commoti sunt, ad iras protinus evomendas. Quapropter talium sapientiam dicit esse deglutitam, quia sapientia non potest nisi apud quietos et imperturbatos animos inveniri. Sapientia eorum bene de illis dicitur qui sibi ante videbantur esse doctores: sed eam constat esse deglutitam, quae perturbatis mentibus non praevalet apparere. His igitur exemplis monentur sacerdotes, ut Domino supplicent; quatenus cor eorum in humilitate consolidet, ne diabolicis tentationibus ventilentur. Cassiodorus, Expositio In Psalterium, Psalmus CVI Source: Migne PL 70.773b-c

They were troubled and shaken like a drunkard, and all their wisdom was devoured. 1 He still speaks of those of whom he said before: 'Their souls withered in wickedness.' That 'they were troubled,' pertains to confusion, and that they were shaken and immediately moved refers to anger. For which reason the wisdom of such men, he says, was gobbled up, because wisdom can be found only in quiet and untroubled souls. And it is well said that it is 'their wisdom,' for this is spoken of those who had seemed so learned to themselves, but since it is obvious that wisdom does not stand firm in troubled souls it befits them to be devoured. With these examples he warns priests to supplicate the Lord, that their hearts be set fast in humility, lest they be winnowed and thrown about by the trials of the devil. 2 Cassiodorus, Commentary On The Psalms, from Psalm 116 1 Ps 116.27 2 cf Lk 22.31-32

Reasons For Baptism

Tunc venit Jesus a Galilaean Jordanem... Ecce quo venit. In baculo meo transivi Jordanem istum: et nunc cum duabus turmis regrediar. Quo pulchrior es ? descende, etc. Quanto magnus es, humilia te in omnibus. ...ad Joannem... In quo est gratia. Hic est ecclesiae minister : non haereticus, vel schismaticus, in quo nulla est gratia, quam in forma, ritu et intentione Ecclesiae conferat sacramentum. Omnis homo simili sui sociabitur. ...ut baptizaretur ab eo. Ecce propter quid. Et ideo nihil recepit Christus in aqua baptismatis, sed contulit aquae vim regenerativam, sicut dictum est. Hujus tamen et aliae causae assignantur in Glossa: ut scilicet baptisma Joannis approbaret: ut homo omnem justitiam impleret, et legis humilitatem: et ut aquas sanctificatas per columbam, in lavacro ostenderet: et ut nemo quantumlibet sanctus a baptismo excusatus esset, si baptismi gratiam superfluam sibi judicaret. Sanctus Albertus Magnus Commentarium In Evangelium Mattheum, Caput III Source: Here p321

'Then Jesus came from Galilee to the Jordan...' 1 Behold where He comes. 'With my staff I passed over this part of the Jordan, and now with two companies I return.' 'To whom are you more beautiful? Go down...' 'The greater you are, so be humble in all things.' 2 '...to John...' In whom there is grace. He is a minister of the Church, not a heretic, or a schismatic, in which there is no grace, but in the form and rite and intention of the Church he confers the sacrament. 'Every man will associate with him who is similar to himself.' 3 '...That He be baptised by him.' Behold the reason why. Even that Christ receives nothing from the waters of baptism, but He brings the power of regeneration to the waters, as has been said. However in the gloss other causes are assigned, that is, so that He might approve the baptism of John, so that man may be filled with all righteousness and the humility of the law, so that in cleansing He might show that the waters are sanctified by the dove, and that no one, however holy they may be, shall be excused baptism, even if he should judge the grace of baptism superfluous. Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 3 1 Mt 3.13 2 Gen 32.10, Ezek 32.19, Sirach 3.20 3 Sirach 13.20

The Poor In Spirit

Nescio, fratres, si plane intelligitis quid sit pauperem esse spiritu. Apud multos hoc verbum quandoque scrupulum dubitionis induxit. Quidam abundant et in sensu et in spiritu, sicut filii hujus saeculi qui prudentiores sunt filiis lucis in generatione sua. Istos siquidem nec pauperes, nec divites spiritu censere praesumo. Quis ergo erit pauper spiritu? Nunquid ille qui turbatur et concutitur a pusillanimitate spiritus et tempestate? Certe nec istum pauperem spiritu dignum est profiteri. Curramus ad Apostolum. Vir enim circumspectus et multorum expertus est. Non accepimus, dicit Apostolus, spiritum hujus mundi, sed spiritum qui ex Deo est. Est autem spiritus hujus mundi, spiritus qui inflat, spiritus superbiae, de quo idem Apostolus dicit: Ambulastis, inquit, secundum principem potestatis aeris hujus, spiritum qui nunc operatur in filiis diffidentiae. Credo si quis deficeret ab hoc spiritu, pauper esset spiritu. Sed non sufficeret hoc, nisi Spiritus Dei redderet testimonium spiritui ejus. Procedamus ergo ulterius si forte possimus intelligere quid sit esse pauperem spiritu. Credo quia pauper spiritu est, qui deficiens a se ipso, et se totum pro Christo abnegns, nihil habet in cogitatione aut memoria, nihil in delectatione, aut desiderio nisi Christum. Iste potest dicere: Memore fui Dei et delectaus sum, et deficit spiritus meus. Hanc sui abdicationem, hanc paupertatem, et hunc defectum spiritus videbatur habere qui dicebat: Velociter exaudi me, Domine, quia defecit spiritus meus. Et illud: In deficiendo ex me spiritum meum, et tu cognovisti semitas meas. Qui ergo mundo renuntians et se ipsum abdicans sub potenti manu Dei, et sub observantia ordinis se humiliat: hic est pauper et humilis spiritu. De talibus dictum est: Juxta est Dominus his qui tribulato sunt corde, et humiles spiritu salvabit. Isti Spiritu Dei aguntur non alta sapientes, sed humilibus consentientes. Petrus Blenensis, Sermo XLII, In Festo Omnium Sanctorum Source: Migne PL 207.690a-c

I do not know, brothers, if you fully understand what it means to be poor in spirit. 1 Among many this phrase has introduced a scruple of doubt. But indeed they abound in sense and spirit, as 'the sons of this age are more prudent than the sons of light in their generation.' 2 I do not presume to reckon the former poor, nor rich in spirit. Who, then, shall be the one who is poor in spirit? Is it the one who amid a storm is troubled and shaken by a weakness of spirit? Certainly it does not befit that this one is worthy of being poor of spirit. Let us hurry to the Apostle, for he is a wise man and experienced in many things. 'We have not received,' the Apostle says, 'the spirit of this world, but the spirit which is from God.' 3 There is indeed a spirit of the world, a spirit which puffs up, a spirit of pride, concerning which the same Apostle says, 'You have walked according to the the prince of power of this air, a spirit which now works in the sons of rebellion.' 4 I think that if someone is lacking in this spirit that he is poor in spirit. But this will not be enough unless the Spirit of God produces evidence of its own spirit. Let us go further, then, if perhaps it is possible that we might understand what it is to be poor in spirit. I think that the one who is poor in spirit is he who is lacking in himself, and denies himself utterly for Christ, having nothing in his thoughts or memory, nothing in pleasure or desire, but Christ. He can say: 'I was mindful of God and I delighted, and my spirit failed.' 5 This is one who seems to have renounced himself, and been poor, and to lack in spirit, he who said, 'Be swift to hear me, O Lord, because my spirit goes from me.' 6 And again: 'In the going forth of my spirit from me, and you knew my ways.' 7 He, then, who renounces the world and himself under the powerful hand of God, and beneath the observance of His commandments humbles himself, this is the one who is poor and humble in spirit. Concerning such things it is said, 'The Lord is beside those who are troubled in heart, and He saves the humble of spirit.' 8 They who live with the spirit of God do not think of high things, but give their minds to humble things. 9 Peter of Blois, from Sermon 42, On The Feast of All Saints 1 Mt 5.8 2 Lk 16.8 3 1 Cor 2.12 4 Ephes 2.2 5 Ps 76.4 6 Ps 142.7 7 Ps 141.4 8 Ps 33.9 9 Rom 12.16

Foundations

Qui fodit in altum et posuit fundamenta super petram... Fundamenta quando pluraliter in Ecclesiae mysterio ponuntur, doctores significant, de quibus dicitur: Fundamenta ejus in montibus sanctis. Quando vero singulariter fundamentum, ipse doctorum doctor et fundamentum fundamentorum exprimitur Christus: De quo dicitur: Fundamentum enim aliud nemo potest ponere, praeter id quod positum est, quod est Jesus Christus. Haec ergo fundamenta non supra terram, sed supra petram sapiens architectus locavit, quia mentes sublimium virorum, non in terrenis desideriis Christus, sed insuperabili sua fide, spe et charitate constituit. Petra autem erat Christus. Qui fodit in altum, quia praeceptis humiltatis terrena omnia fidelium de cordibus eruit, ne propter aliquid infimum vel commodum temporale Deo serviant. Moraliter autem fundamenta domus ipsae sunt intentiones bonae conversationis, quae perfectus verbi auditor, exhaustis humilitate Christiana supervacuarum fragiliumque cogitationum ruderibus, in adimplendis Christi mandatis firmiter inserit, hoc, videlicet, in seipso Christo cooperante specilaiter agens, quod in universali Ecclesia Christus generaliter agit. Gaudensque cum Psalmista: Quia eduxit me de lacu miseriae, et de luto faecis, et stauit supra petram pedes meos, etc. Sanctus Beda, In Lucae Evangelium Expositio, Liber II, Caput VI Source: Migne PL 92.412d-413a

He who dug deep and set the foundations on a rock... 1 In the mystery of the Church foundations in the plural signifies teachers, concerning which it is said: 'His foundations in the holy mountains.' 2 But when foundation is in the singular, it speaks about that teacher of teachers and foundation of foundations who is Christ, concerning whom it is said: 'No one is able to lay down another foundation, but the one which has been laid, which is Jesus Christ.' 3  These foundations, then, the wise builder did not set on earth but on stone, because Christ does not establish the minds of upright men in worldly desires, but in unbreakable faith and hope and charity. 'For the rock was Christ.' 4 He digs deep because in the commands of humility he digs out all the earth from the heart of the faithful, lest they serve God on account of some base and comforting temporal thing. Morally the foundations of this house are the exertions of the good life, which is a flawless listener to the Word, and with Christian humility it draws out the rubble of all vanity and weakness of thought in the firm implanting of the fulfilling of Christ's commandments, which certainly a man does in himself with the particular aid of Christ, and Christ does generally in the Church. And so he rejoices with the Psalmist: 'Because He led me from the pit of misery, and from the pit of filth, and set my feet on the rock...' 5 Saint Bede, Commentary On The Gospel of Saint Luke, Book 2, Chapter 6 1 Lk 9.23 2 Ps 86.1 1 Cor 3.11 4 1 Cor 10.4 5 Ps 39.3

Pride And Punishment

In illa hora accesserunt discipuli ad Iesum dicentes quis putas maior est in regno caelorum... Quia solverat Christus tributum pro solo Petro, indignati alii et putantes Petrum praeferri, quaeritur igitur quis sit major in regno coelorum? volens superbiam eorum contundere, proponit exemplum humilitatis, ne alii aliis velint praeferri. Et ideo statuit in medio puerum, ut innocentiam parvuli, quam ex natura habebat, et industria et virtute imitentur. Multi dicunt illum parvulum fuisse sanctum Martialem Lemovicensem. Multi etiam hoc credunt dictum esse de seipso, qui puer erat malitia et non aetate, et verus humilis, qui non venit ministrari, sed ministrare. Littera sic legitur: Amen dico vobis, nisi conversi fueritis, etc., ab hac elatione et indignatione, in qua nunc estis, et efficiamini ita innocentes et humiles per virtutem, sicut parvuli sunt per aetatem, non intrabitis in regnum coelorum. Quicunque autem humiliaverit se, etc. Quandoquidem aliter non intratur, ergo quicunque humiliaverit se, sicut parvulus iste, qui videns pulchram mulierem, non delectatur, qui non aliud cogitat, et aliud loquitur, intrabit in regnum coelorum. Et quanto humilior erit, tanto major efficietur. Et qui susceperit unum parvulum, etc. Quia apostoli de ambitione invicem murmurantes, per exemplum suum infirmos et simplices ad ambitionem possent incitare, ideo praecipit suscipi infirmos, et scandalizantibus eos poenam comminatur. Et hoc est: Qui susceperit unum parvulum talem in nomine meo, attrahendo ad eruditionem dulciter juxta Apostolum, Suscipite infirmos, me suscipit; vel qui susceperit hospitando, benefaciendo, me suscipit. Qui autem scandalizaverit unum de pusillis istis... Vel male instruendo, vel malo exemplo, sicut vos modo facitis qui malo exemplo ambitionis vestrae alios corrumpitis, expedit ei ut suspendatur mola asinaria in collo ejus, et demergatur, etc. Ad litteram sic exponitur: Haec poena turpissima erat, et erat criminosorum, quasi dicat: Expedit, hoc est, melius esset ei tam turpissima morte perire, quam fratrem scandalizare, quia fratrem scandalizare, peccatum est, mori vero non est peccatum. Vel aliter: Saeculares homines dicuntur esse dediti rotae hujus mundi, juxta illud: In circuitu impii ambulant. Per molam ergo asinariam saecularis vitae circuitus, et labor exprimitur: et per profundum maris, extrema damnatio designatur. Dicit ergo: Melius esset alicui contemplativo, ut volveret molam asinorum, id est saecularis esset, volvens sollicitudinem mundanorum, et per hoc demergeretur in profundum inferni, quam esset contemplativus scandalizans fratres suos, levior enim poena esset sibi in inferno. Vel aliter: In Scripturis asinus figuram gentilis populi designat, qui est alligatus ad molam, hoc est, ad lapideos deos, quos caecis oculis frequenti errore circumeunt, et sic in profundum inferni demergitur. Ac si diceret: Melius esset ei quod esset gentilis, ligatus ad lapideos deos, et periret in inferno, quam esset fidelis scandalizans fratres suos. Melius est enim non cognoscere veritatem, quam post agnitam retro ire. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput XVIII Source: Migne PL 162.1405d-1406d

At that time the disciples came to Jesus saying, 'Who is greater in the kingdom of heaven... 1 Because Christ paid the tribute for Peter only, 2 the others were indignant thinking that Peter was preferred, and thus they asked 'Who is greater in the kingdom of heaven?' Wishing to stamp down on their pride, He proposed an example of humility, lest any should wish to be preferred to others. And therefore he placed a child in their midst, that by effort and virtue they might imitate the innocence of a child, which it has by nature,  Many say that this child was Saint Martial of Limoges. 3 And many think that He said this of Himself, who was a child in wickedness and not age, and truly humble, and who did not come to be served but to serve. 4 According to the letter it then reads: 'Amen, I say to you, unless you turn...' from pride and the indignation in which you now are, and make yourselves innocent and humble through virtue, being as little children in age, you shall not enter the kingdom of heaven. For whoever humbles himself... In no other way shall it be entered, therefore whoever humbles himself like this child, who seeing the beauty of a woman does not lust, and does not think one thing and say another, he shall enter into the kingdom of heaven. And the more humble he is, the much more he shall achieve it. And he who receives one of these little ones... Because the Apostles are murmuring against one another on account of their ambition, so their example is liable to stir up ambition in the weak and simple, and therefore He commands them to take up the weak, and He warns them of the punishment of those who cause scandal. And this is: 'He who receives one of these little ones in my name,'  to draw them to understanding,  and according to the Apostle, 'Receive the weak,' 5 'He receives me.' Or whoever shall receive for the sake of hospitality and good deeds, he receives me. For he who shall scandalise one of these little ones... By bad teaching, or by bad example, as you do in your way who with the bad example of your ambition corrupt others, it is better for him to be have a millstone of an ass hung around his neck and to be drowned in the sea. According to the letter this is the most wretched and most infamous punishment, as if He said: 'It is better, that is, it is preferable, to perish by such a wretched death than to scandalise a brother, because to scandalise a brother is a sin, but it is not a sin to die.' Or otherwise: Worldly men are said to be bound to the wheel of this world, according to which: 'In a circle the impious walk.' 7 Therefore the millstone of the ass signifies the circle of the worldly life and its toil, and the depth of the sea signifies final damnation. Thus He says that it is better for any contemplative to circle around with the millstone of the ass, that is, to be worldly and circle around in worldly cares, and because of this to be drowned in the depths of hell, than to be a contemplative who is a cause of scandal to his brothers, for the punishment in hell shall be lighter for the former. Or otherwise: In the Scriptures the ass signifies the Gentile people, who are bound to the millstone, that is, to their gods of stone, about whom they circle around in endless error with blinded eyes, and so in the depths of hell they are drowned. As if He said: 'Better it would be for him to be a Gentile, bound to gods of stone and destroyed in hell, than to be one of the faithful who causes scandal to his brothers. Better it is not to know the truth, that to turn back after knowing it.' Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 18 1 Mt 18.1 2 Mt 17.24-27 3 Later forgeries claimed that this 3rd century Gaulish bishop was an original follower of Christ. 4 Mt 20. 8 5 1 Thes 5.14 6 Ps 11.9

Words And Mary

His auditis, respondit Maria: Ecce ancilla Domini, fiat mihi secundum verbum tuum. Quae vocatur ab angelo domina, ipsa se cognoscit et confitetur ancillam. Quia devotus animus infulis beneficiorum crescit ad obsequium: augetur ad gratiam, non ad arrogantiam prosilit, non ad superbiam pertumescit. Fiat mihi secundum verbum tuuum. Quae credit verbo, merito concipit Verbum. Sanctus Petrus Chrysologus, Sermo CXLII, De Annuntiantione D Mariae Virginis Source: Migne PL 52.582b

Having heard these words, Mary answered, 'Behold the handmaid of the Lord, let it be done to me according to your word.' 1 She who was called 'Lady' by the angel knew herself to be a handmaid and likewise confessed herself to be one. And this is because the devout soul garlanded with blessings grows in deference. It grows in grace, it does not shoot up to arrogance, or bloat to pride. 'Let it be done to me according to your word.' She who believed the word, merited the conception of the Word. Saint Peter Chrysologus, from Sermon 142, On The Annunciation 1 Lk 1.38

Humility And Penitence

Christus hodie in schola eruditionis evangelicae per filium prodigum nobis comptetentissime proponit poenitentiae et humilitatis exemplum. Qui cum afficeretur gravissima fame, cogitavit redire ad patrem, et inter mercenarios unus esse. Quis est qui dilapidat omnia bona vivendo luxuriose, nisi peccator quilibet, qui bona gratuita et naturalia peccando corrumpit, et perdit? Sed reversus ad cor, et justitiam incipiens esurire, humiliat se in oculis suis: et de filiali dignitate ad mercenarii sortem devota humilitate descendit. Beati quidem sunt, qui esuriunt justitiam; quoniam ipsi saturabuntur. Esurientes, inquit, implevit bonis. Qui enim divitias temporales appetunt, non satiabuntur eis. Haec est aqua de puteo Samariae: de qua qui biberit, sitiet iterum. Haec aqua non reficit, quia non sufficit. Divites eguerunt, et esurierunt: inquirentes autem Dominum non minuentur omni bono. Cibus autem justitiae dum plus appetitur, plus dulcescit. Unde et ille qui factus est nobis a Deo sapientia et justitia dicit: Qui edunt me adhuc esurient: et qui bibunt me, adhuc sitient. Non est tamen ita insatiabilis appetitus justitiae, sicut amor pecuniae: nam in istis est appetitus sine satietate: in illa est satietas sine attaediatione. Unde propheta: Ego in justitia apparebo in conspectu tuo: satiabor dum apparuerit gloria tua. Qui ergo esurit in praesenti, satiabitur in futuro. Sed nunquid omnes illi esuriunt justitiam, qui desiderant esse justi? nequaquam. Sunt enim plerique mali, qui desiderant esse justi: sed victi et vincti pec candi consuetudine adhuc pascunt porcos, nec revertuntur ad patrem, desiderant et suspirant non amare quod amant: et compuncti ad justitiam, delectationem peccati amplectuntur: nec recedunt a malo qui ad bonum desiderio fervent. Quod compunguntur ad bonum, quaedam gratia est vocationis, non justificationis. Justitia enim non affectu aestimanda est, sed effectu et consensu. Quae, inquit Apostolus, participatio est justitiae cum iniquitate, aut quis consensus templo Dei cum idolis? Siquis deplorat vitam quam perdidit, et justitiae consentit: jam justitiam esurit, jam ad patrem reverti proponit, jam pedem in viam rectam posuit, et ad meliora suspirans dicit: Utinam dirigantur viae meae ad custodiendas justificationes tuas. Et licet desideret, amplius tamen appetit dicens: Concupivit anima mea desiderare justificationes tuas in omni tempore. Laborat ad profectum, ut veniat ad perfectum. Videt enim pater suus a longe, quoniam longe a peccatoribus salus: sed venienti et laetabundus accedenti occurrit. De tali cursu loquitur Isaias: Occurristi, inquit, laetanti, et facienti justitiam, in viis tuis recordabitur tui. Pius pater si juxta meritum responderet, oculos suos declinaret ab eo: ad preces illius obsurdesceret: et ei turpitudinem praeteritae conversations objiciens, ipsum graviter objurgaret. Sed humilitate filii fractus et victus, deponit duritiam, induit misericordiam: et rigorem, quem meruerat filius, convertit in gratiam. Petrus Blenensis, Sermo XV De Facienda Poenitentia Source: Migne PL 207.603b-604b

Today in the school of evangelical teaching Christ proposes with the prodigal son a most fitting example of humility and penitence. 1 He who when he was afflicted with grave hunger, thought to return to the father and become one of his hired labourers. Who is he who dissipates all his goods on luxurious living, if not the sinner who corrupts and ruins every natural and gratuitous good in sin? But here he turns to his heart, and he begins to hunger for righteousness, and he humbles himself in his own eyes, and from the dignity of a son he lowers himself with sincere humility to the lot of a hireling. Certainly they are blessed who hunger for righteousness because they shall be satisfied, 2 'He has filled with good things,' she says, 'those who hunger.' 3 For those who desire temporal things, they shall not be satisfied by them. That is the water from the well of the Samaritan woman, from which he who drinks will thirst again. 4 This water does not refresh because it does not satisfy. 'The rich hunger and thirst, those who seek the Lord do not lack any good.' 5 The more the food of righteousness is desired, the more it satisfies. Whence even He who was made wisdom and righteousness for us by God says, 'They who eat me, shall yet hunger, and they who drink of me, shall yet thirst.' 6 However it is not that the appetite for righteousness is insatiable, like the love of money in which the appetite cannot be sated, but in the former the satiety never becomes jaded. Whence the prophet says, 'In righteousness I shall appear in your sight. I shall be satisfied when your glory shall appear.' 7 Therefore he who hungers in the present, he shall be satisfied in the future. But is it not that all who hunger for righteousness, desire to be righteous? Not at all. They are very many wicked folk who desire to be righteous, but overthrown and bound by the habit of sinning they are yet feeding the pigs. They do not return to the father. They desire and sigh that it were not that they love what they do love and they are distressed for righteousness, but they embrace the pleasures of sin. They do not withdraw from evil who have a keen desire for the good. That they are troubled for the good, shows a certain grace of calling, not justification. Righteousness is not to be thought a feeling, but an act and agreement. The Apostle says, 'What part has righteousness with wickedness, or what agreement is there between the temple of God and idols?' 8 If someone deplores the life which ruins, and he consents to righteousness, then he hungers for justice, now he proposes to return to the father, now he has placed his foot on the right way, and sighing for better things he says; 'That my ways were directed to the guarding of your justifications.' 9 And as one has desired, one hungers more, saying, 'My soul has conceived a desire for your justifications all the time.' 10 He labours to advance, so that he might come to perfection. Then his father sees him from afar, because 'salvation is far from sinners,' 11 But at his coming the father is overjoyed and hurries to meet with him. And concerning such a journey Isaiah says: 'You have come rejoicing, you have made righteousness, in your ways he shall remember you.' 12 If a pious father responded according to merit, his eyes would turn from this son, he would dismiss his pleas, he would cast before him the vileness of his former way of living, and vehemently rebuke him. But he is touched and conquered by the humility of the son. He lays aside hardness, he endows himself with mercy, and the rigor which the son deserved, he turns into favour. Peter of Blois, from Sermon 15, On Penitence 1 Lk 15.11-32 2 Mt 5.6 3 Lk 1.53 4 Jn 4.13 5 Ps 33.11 6 Eccle 24.29 Vulg 7 Ps 16.15 8 2 Cor 6.16 9 Ps 118.5 10 Ps 118.20 11 Ps 118.155 12 Isiaah 64.5