Trials And Blessings

Beatus vir qui suffert tentationem, quoniam cum probatus fuerit, accipiet coronam vitae, quam repromisit Deus diligentibus se. Huic simile est illud in Apocalypsi: Esto fidelis usque ad mortem, et dabo tibi coronam vitae, quam repromisit, inquit, Deus diligentibus se. Aperte admonens quia tanto amplius gaudere in tentationibus oportet, quanto certius claret Deum his quos diligit majus saepe tentationum pondus imponere, ut scilicet per tentationum exercitium probentur in fide perfecti; cum autem probati sint veraciter esse fideles, hoc est perfecti et integri, in nullo deficientes, jure accipiant promissam vitae aeternae coronam. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93.13d

Blessed the man who suffers trials, for when he is proved he shall receive the crown of life which God promised to those who love Him. 1 This is similar to what is found in the Apocalypse, 'Be faithful even to death and I shall give to you a crown of life, that which God has promised to the those who love Him.' 2 Openly warning that one ought to rejoice so much the more in trials, as it shines more clearly that God often imposes a greater weight of temptations upon those whom He loves, so that through the exertions of trials they are proved to be of perfect faith, and when they have been proved they are truly faithful, that is perfect and unflawed, lacking in nothing, rightly they receive the promised crown of eternal life. Saint Bede, Commentary on the Letter of Saint James, Chapter 1 1 James 1.12 2 Apoc 2.10

Prayer And Faith And Doubt

Postulet autem in fide nihil haesitans. Id est, talem se exhibeat bene vivendo, ut dignus sit exaudiri dum postulat. Qui enim meminit se Domini non obtemperasse praeceptis, merito desperat Dominum suis intendere precibus. Scriptum est enim: Qui obturat aurem suam ne audiat legem, oratio ejus erit exsecrabilis. Qui enim haesitat, similis est fluctui maris qui a vento movetur et circumfertur. Qui mordente se conscientia peccati haesitat de perceptione praemiorum coelestium, facile ad impulsum tentationum statum fidei deserit, qua in tranquillitate Deo servire videbatur, et ad libitum hostis invisibilis, quasi ad flatum venti, per diversos vitiorum raptatur errores. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93.12a

Let him ask in faith without doubt... 1 That is, let him show himself worthy by living well, so that he may be worthy of being heard when he makes his request. For he who is mindful that he has not obeyed the commandments of the Lord rightly despairs that the Lord listens to his prayers. It has been written, 'He who turns away his ear from hearing the law, his prayer shall be an abomination.' 2 He who doubts is like a wave of the sea which is moved by the wind here and there. He whose conscience is troubled by sin doubts the reception of the heavenly rewards, and the blow of temptation easily makes him lose his faith, which when he was at peace he seemed to guard for God, and at the whim of the invisible enemy, like a gust of wind, he is carried off by the errors of various vices. Saint Bede, Commentary on the Letter of Saint James, Chapter 1 1 James 1.6 2 Prov 28.9

Blessings And Trials

Μακάριον εἶναι λέγει, τὸν πειρασμὸν ὑπομένοντα. Γενήσεται γὰρ, φησὶν ὁ οὕτως ἀθλητικῶς ἀγαγὼν τὸν ἀγῶνα δόκιμος ἀνὴρ, διὰ πάντων γεγυμνασμενος· οὕτω δὲ ἀναφανέντι ἐκ τν σκυθρωπῶν δοθήσεται στέφανος ζωῆς, εὐτρεπισθεὶς ὑπὸ τοῦ Θεοῦ τοῖς αὐτὸν ἀγαπῶσιν. Δίδυμος Αλεξανδρεύς, Εἰς Την Ἰάκωβου Ἐπιστολὴ Source: Migne PG 39.1749b-1751a

He says that he is blessed who suffers trials. 1 For let it be, he says, that he is proved a man of trial by struggling bravely and exercising himself in everything, and he will then appear from sorrows and receive a crown of life, prepared by God for those who love Him. Didymus the Blind, Commentary on The Letter of James, fragment 1 Jam 1.12

Faith And Works

Cui respondeo ex libro meo, qui inscribitur de fide et operibus, ubi de hac re ita locutus sum: Iacobus autem tam vehementer infestus est eis qui sapiunt fidem sine operibus ualere ad salutem, ut illos etiam daemonibus comparet dicens, Tu credis, quoniam unus est Deus; bene facis, et daemones credunt et contremiscunt. Quid verius, brevius, uehementius dici potuit? Cum et in euangelio legamus hoc dixisse daemonia, cum Christum filium Dei confiterentur et ab illo corriperentur, quod in Petri confessione laudatum est. Sanctus Augustinus Hipponensi, Ad Dulcitium De Octo Quaestionibus Source: Migne PL 40.149

To which question I responded in my book entitled Of Faith And Works, where concerning this matter I said: James was so vehemently hostile to those who thought faith without works profited for salvation, that he compared them to demons, saying, 'You believe that God is one? You have done well, for the demons believe and tremble.' 1 How more truly, more concisely, more vehemently, could he have expressed it? And then in the Gospel we read that it says that the demons were chastised by Christ when they confessed Him to be the Son of God, 2 for which confession Peter was worthy of praise. 3 Saint Augustine of Hippo, Concerning Eight Questions, To Dulcitius 1 Jam 2.19 2 Mt 8.28-32 3 Mt 16.16-17

Good Gifts

Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum... Postquam docuit vitia quibus tentamur, non a Deo nobis, sed a nobis ipsis inesse, ostendit e contra quia quidquid boni agimus, hoc Deo donante percipimus. Unde et eum Patrem luminum appellat, quem auctorem novit spiritalium charismatum. Cui consonat illud apostoli Pauli: Quid enim habes quod non accepisti? Apud eum non est transmutatio, nec viccisitudinis obumbratio. Quia in Dei natura mutabilitas non est, neque lumen ejus sicut lumen hujus mundi aliqua vicissitudinis umbra intercidit, liquet utique quia sola nobis dona lucis, et non etiam tenbras immittit errorum. Voluntatie enim genuit nos verbo veritatis. Et Dominus in Evangelio: Non vos me elegisits, sed ego elegi vos. Et in Osea propheta: Diligam eos spontanee. Quod ergo dixerat: Omne datum optimum, et omne donum perfectum a Deo descendere, consequenter astruit addendo, quia non nostris meritis, sed suae beneficio voluntatis, per aquam regenerationis, de filiis tenebrarum nos in filios lucis mutaverit. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93.15b-c

Every good endowment and perfect gift is from above, coming down from the Father of lights... 1 After teaching that the vices by which we are tested are not from God but are in ourselves, he shows that on the contrary whatever good we do, we receive it from the gift of God. Whence he names Him the Father of lights, whom he knows is the creator of spiritual benefactions. With which the Apostle Paul agrees: 'What do you have that you did not receive?' 2 With Him there is no change, nor shadow of alteration. Because there is no changeability in the nature of God, nor is His light like the light of this world, which alternates with shifting shadows, so it is clear that He sends only gifts of light to us and not the darkness of errors. Of His own will He brought us forth by the word of truth. And Lord says in the Gospel: 'You did not choose me, I chose you.' 3 And in the prophet Hosea: 'I shall love them of my own will.' 4 When therefore he says that every good gift and perfect gift comes down from God, he consequently emphasises it by adding that it is not by our own merits, but by the benevolence of His own will, through the water of regeneration, that He transforms us from sons of darkness into sons of light. Saint Bede, Commentary on the Letter of Saint James, Chapter 1 1 James 1.17 2 1 Cor 4.7 3 Jn 15.16 4 Hosea 14.5

Doubt And Temptation

Qui enim haesitat, similis est fluctui maris qui a vento movetur et circumfertur Qui mordente se conscientia peccati haesitat de perceptione praemiorum coelestium, facile ad impulsum tentationum statum fidei deserit, qua in tranquillitate Deo servire videbatur, et ad libitum hostis invisibilis, quasi ad flatum venti, per diversos vitiorum raptatur errores. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93.12b

He who doubts is like a wave of the sea which is driven and tossed around by the wind... 1 He who is bitten by consciousness of sin so that he doubts that he shall obtain heavenly rewards, he easily forsakes the state of faith by any blow of temptation, which state in peace he seemed to guard for God, and then at the pleasure of the invisible enemy, as a wave by the wind, he is driven through the various errors of the vices. Saint Bede, Commentary on the Letter of Saint James, Chapter 1 1 James 1.6

The Ways Of Temptation

Deinde concuspiscentia cum conceperit, parit peccatum. Peccatum vero, cum consummatum fuerit, generat mortem. Tribus modis tentatio agitur, suggestione, delectatione, consensu. Suggestione hostis, delectatione autem, vel etiam consensu nostrae fragilitatis. Quod si, hoste suggerente, delectari aut consentire peccato nolumus, tentatio ipsa nobis ad victoriam provenit, qua coronam vitae meramur accipere. Si vero et hostis suggestione paulatim a recta intentione abstrahimur, et vitio incipimus illici, delectando quidem offendimus, sed necum lapsum mortis incurrimus. At si delectationem concepti corde facinoris, etiam partus pravae sequitur actionis, nobis, jam mortis reis, victor hostis abscedit. Quod ut astruamus exemplis, tentatus est Joseph verbis dominae, sed quia concupiscentiam libidinis non habuit, suggestione tantum, non etiam delectatione vel consensu tentari potuit, ideo victor evasit. Tentatus est David visu uxoris alienae, et quia necdum carnis appetitum vicerat, a concupiscentia sua abstractus et illectus est. Atque ubi conceptum scelus perfecit, reatum mortis etiam proprio ore judicatus incidit, quam tamen poenitendo evasit. Tentatus est Judas per philargyriam, et quia erat avarus, ab ipsa sua concupiscentia abstractus et illectus, ad interitum consentiendo decidit. Tentatus est Job multipliciter, sed quia nec possessiones, nec salutem corporis divinio amori praeposuerat, tentari quidem suggestione hostili potuit, sed consentire vel saltem delectari peccato nullatenus valuit. Quod ergo dicitur, Peccatum, cum consummatum fuerit, generat mortem: respicit e contrario ad hoc quod supra dictum est de eo qui suffert tentationem, quia cum probatus fuerit, accipiet coronam vitae. Sicut enim ille qui tentatus superat praemia vitae meretur, ita nimirumque qui concupiscentiis suis illectus a tentatione superatur, merito ruinam mortis incurrit. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93.14c-15a

Then when lust has conceived it brings forth sin, but sin, when it is consummated, produces death 1 Temptation works in three ways, by suggestion, by delight, and by consent. By the suggestion of the enemy, but by the delight and consent of our fragility. Thus if, with the enemy's suggestion, we do not wish to delight in or consent to sin, the temptation bring us to victory, by which we merit to receive the crown of life. If however, by the suggestion of the enemy, we are, little by little, drawn away from the right intention, and we begin to be enticed by the vice, we offend in that delight, though we do not yet race into the ruin of death. But if the delight in the deed is conceived in the heart, and the birth of the evil action follows, to us, now with the things of death, is lost victory over the enemy. Let us give some examples: Joseph was tempted by the words of that lady, but because he had no desire for lust, only having the suggestion, he was not able to be tempted by delight or consent, and therefore he escaped as the victor. 2 David was tempted by the sight of a another man's wife, and because he had not yet conquered the desire of the flesh, he was carried off by lust and he was enticed. And when he performed the crime, he was judged to have fallen into the guilt of death by his own mouth, which however he escaped by penance. 3 Judas was tempted by love of money, and because he was avaricious, he was drawn away by his own lust and enticed, and he came to consent to murder. Job was tempted by manifold things, but because he preferred neither possessions, nor the health of the body, to Divine love, he was able to be tempted by the suggestion of the enemy, but he could not not consent to nor even delight in any way in sin. Therefore it is written: 'Sin, when it is consummated, produces death.' And for the opposite look to what was written above: 'He who suffers trial, when he has been proved, he will receive the crown of life.' 4 For as he who tempted and is victorous merits the rewards of life, so indeed he who is conquered by his own desires and enticed, rightly rushes into the ruin of death. Saint Bede, Commentary on the Letter of Saint James, Chapter 1 1 James 1.15 2 Genesis 39 3 2 Kings 11-12 4 James 1.12

The Tongue's Flame

Et inflammat rotam nativitatis nostrae inflammata a gehenna. A gehenna dicit a diabolo et angelis ejus, propter quos gehenna facta est, et qui ubicunque vel in aere volitant, vel in terris aut sub terris vagantur, sive detinentur, suarum secum ferunt semper tormenta flammarum, instar febricitantis, qui et si in lectis eburneis, et si in locis ponatur apricis, fervorem tamen vel frigus insiti sibi languoris evitare non potest. Sic ergo daemones et si in templis colantur auratis, et si per aerea discurrant, igne semper ardent gehennali, et ex ipsa sua poena commoniti , deceptis quoque hominibus fomitem vitiorum, unde ipsi pereant, invidendo suggerunt. Cui contra sancta Dei civitas nova Jerusalem de coelo a Deo descendere dicitur, quia nimirum quidquid coeleste in terris agimus, hoc profecto ut ageremus coelesti munere accepimus. Rotam autem dicit nativitatis nostrae incessabilem vitae temporalis procursum, quo a die nativitatis usque ad mortem velut semper currente rota curriculi incessanter agimur. Unde bene Salomon cum diceret: Memento Creatoris tui in diebus juventituis tuae, antequem veniat dies afflictionis, paulo post addidit: Et confringatur rota super cisternam et reveratur pulvis in terram suam unde erat. Inflammat ergo lingua rotam nativitatis nostrae, cum statum omnem nostrae conversationis prava loquendo contaminat. Item rotam nativitatis nostrae dicit, quia merito primae praevaricationis ab interna stabilitate projecti, huc atque illuc mente vaga raptamur, et incertis per cuncta discursibus, ubi periculum, ubi salus, ignoramus. Inflammatur autem haec rota nostrae nativitatis igne linguae maculantis, cum vitium nativae perturbationis ineptis etiam ac noxiis sermonibus accumulatur. Sanctus Beda, Super Divi Jacobi Epistolam, Caput III Source: Migne PL 93 35b-c

And the tongue inflames the wheel of our birth, set aflame by hell. 1 By hell he means by the devil and his angels, on account of whom hell was made, and who fly about everywhere in the air, or wander on the earth, or beneath the earth, or are bound, carrying with themselves their own torment of flame, just like a fever, they who even if placed on an ivory couch or in a sunny place, yet by fever or chill within would not be able to be free of sickness. Therefore, even if demons dwell in golden temples, even if they race through the air, the fire of hell always burns them, and impressed by this same punishment, by envy they counsel deluded men to kindle vice, by which they perish. Against which the holy city of God, the new Jerusalem, is said to descend from heaven by the will of God, because whatever we do on earth that is heavenly, certainly for what we have done, we receive the heavenly reward. And he speaks of the wheel of our birth as the unceasing rush of temporal life, by which, from the day of birth until death, we are as a wheel rolling down its track without pause. Whence well Solomon says: 'Be mindful of your Creator in the days of your youth, before the day of affliction comes,' and after a little he adds: 'the wheel broken on the cistern and dust returns to the earth from whence it came.' 2 Thus the tongue inflames the wheel of our birth when it pollutes our conduct with depraved speech. And again he speaks of the wheel of our birth, because rightly by the first trespass we were cast down from internal stability and struck with a mind that wanders here and there, and is uncertain in every way, not knowing where danger is and where is safety. The wheel of our birth is set on fire by the flame of the defiling tongue, when it has been heaped up with foolish and noxious words for the stirring up of vice within. Saint Bede, Commentary on the Letter of Saint James, Chapter 3 1 Jam 3.6 2 Eccle 12.1, 6-7

Knowledge And Deeds

Scienti ergo bonum facere et non facienti, peccatum est illi.   Per totum hujus Epistolae textum beatus Jacobus ostendit quod hi quibus scripsit scientiam boni faciendi habebant, simul et fidem rectam didicerant, ita ut et aliis se magistros fieri posse praesumerent, nec tamen operum prefectionem, neque mentis humiliatatem, neque contitentiam adhuc sermonis erant adepti. Unde illos modo inter alia increpationis et exhortationis verba non minimum terret in eo, quod scientem bona facere, et non facientem quae novit, majus dicitur habere peccatum, quam illum qui ignoranter delinquit. Tametsi nec ille prorsus a reatu liber esse possit qui nesciens erravit, cum ipsa boni ignorantia non parvum sit malum. Hinc etenim Dominus ait: Servus qui cognovit voluntatem domini sui, et non fecit secundum voluntatem ejus, vapulabit multis. Qui autem non cognovit, et fecit digna plagis, vapulabit pacuis. Sanctus Beda, Super Divi Jacobi Epistolam, Caput IV Source: Migne PL 93 35b-c

Knowing, therefore, what is good to do and not doing it, it is a sin to you. 1 Through all the words of his letter the blessed James shows that those to whom he wrote possessed the knowledge of what it is to do good, and at the same time they taught the faith, that thus they were able to set themselves up as teachers before others, yet they did not have that perfection of works, or humility of mind, nor continence, as skill in words. Whence, among other things, with words of reproof and exhortation he strikes great fear into them, that knowing how to do good and not doing what they know, it is said they have greater sin than those who err in ignorance. For it is not that he is able to be absolutely free from guilt who unknowingly strays, when the very ignorance of good is not a small evil. Thus even the Lord says: 'A servant who knows the will of his lord and does not act in accordance with it shall receive a severe beating. He who does not know it, and has done what is worthy of blows, shall receive a lighter beating.' 2 Saint Bede, from the Commentary on the Letter of Saint James, Chapter 4   1 Jam 4.17 2 Lk 12. 47-48

Faith And Salvation

Secundo quaesisti loco, utrum sola sufficiat ad salutem fides et unitae scientia trinitatis. In rebus divinis non solum credendi ratio requiritur, sed placendi. Fides ergo nuda meritis inanis et vacua est, sicut apostolis dicit: quid prodest, si fidem quis dicat se habere, opera autem non habeat? Numquid potest fides servare eum? Sequitur enim et dicit: Fides, si non habeat opera, mortua est in semet ipsa. Sed dicit quis: tu fidem habes et ego opera habeo; ostende mihi fidem tuam sine operius et ego ostendam tibi ex operibus fidem meam. Secundum haec sufficere per se sola credulitas non probatur. Name Deum scire et credere etiam diabolus invenitur, sicit idem Apostolus dicit: Tu credis, quoniam unus est Deus, benefacis, nam et daemones credunt et contremiscunt. Vis autem scire, O Homo inanis, quoniam fides sine operibus mortua est? Abraham pater noster nonne ex operibus iustificatus est? Et ne spem nostram in sola fidei parte ponamus, ita conclusit: sicut enim corpus sine spiritu mortuum est, ita et fides sine operibus mortua est, sine quibus inanem esse hominem dixit. Multum similum testimoniorum studio brevitatis omittimus. Apostolos Paulus, de cuius pectore quasi de templo suo Dominus loquebatur, numquid solam fidem sibi iudicavit ad superanda mundi mala posse conpetere ita dicens: Castigo corpus meum et in servitutem redigo, ne forte, cum aliis praedicavero, ipse reprobus efficiar? Ecce per vitia corporis reprobus fieri metuit, iam probatus per mortifera carnalium contagia passionum vas contumeliae fieri pertimescit, qui iam vas electionis effectus est. Sanctus Faustus Reiensis, Epistula V, To Paulinus Source: Fausti Reiensis Praeter sermones...184.24

Your second question is whether faith alone suffices for salvation and knowledge of the united Trinity. In things Divine not only is the matter of belief required, but pleasing. Faith, therefore, stripped of merits is inane and empty, as the Apostle says: 'What does it profit, if someone says he has faith and he has not works? Is his faith able to protect him?' 1 And continuing he says: 'Faith if it have not works is dead in itself. But someone says: 'You have faith and I have works.' Show me your faith without works and I shall show to you my faith from my works.' 2 According to these things let it suffice that belief alone does not satisfy. For even the devil is found to know and believe God, as indeed the Apostle says: 'You believe that God is one, you do well, for even the demons believe and tremble. Do you wish to know, O empty man, that faith without works is dead? Was Abraham our father not justified by works?' 3 And lest we place our hope in faith alone, so he concludes: 'As the body without the spirit is dead, so even faith without works is dead,' 4 without which he names a man empty. The support of many similar witnesses I omit on account of brevity. But the Apostle Paul, speaking on the heart as the temple of the Lord, does he indicate that faith alone was able to overcome the evils of the world, when he says: 'I discipline my body and I bring it into subjection, lest perhaps when I preach to others, I make myself a cause of reproach?' 5 See that through the faults of the body he fears to become a reproach, one already approved yet fearing through the death-bearing influence of the flesh's passions to be become a vase of disgrace, who had been made a vase of election. 6 Saint Faustus of Riez, from Letter 5, To Paulinus 1 Jam 2.14 2 Jam 2.17-18 3 Jam 2.19-21 4 Jam 2.26 5 1 Cor 9.27 6 Rom 9.21

After Death

Quae enim vita vestra? Vapor est ad modicum apparens et deinceps exterminabitur.    Non ait quae est vita nostra, sed quae, inquit, vita vestra? Quia justi tunc verius vivere incipiunt, cum ad hjus vitae finem pervenerunt. Inimici autem Domini mox cum honorificati et exaltati fuerint, deficientes ut fumus deficient. Non autem putandam est hanc eadem sententiam esse quam apud se impii in libro Sapientiae dixisse perhibentur: Quia ex nihilo nati sumus, et post haec erimus tanquam non fuerimus. Quoniam fumus afflatus in naribus et sermo scintillae ad commovendum cor nostrum. Qua exstincta cinis erit corpus, et spiritus diffundetur tanquam mollis aer. Haec enim illis ratiocinabatur, qui nullam vitam, nisi istam esse credebant, dicentes cum Epicuro: Post mortem nihil est, et mors ipsa nihil est. Illud autem beatus Jacobus intulit, ut doceat quia vita pravorum bravis est praesenti, quam tamen in futuro mors sequitur aeterna, juxta illud beati Job: Ducunt in bonis dies suos, et in puncto ad inferna descendunt. Sanctus Beda, Super Divi Jacobi Epistolam, Caput IV Source: Migne PL 93 35b-c

What is your life? It is a mist appearing for a moment and in the next disappearing. 1 He does not say here 'our life' but 'what is your life,' because the righteous truly begin to live when they come to the end of this life. 'The enemies of the Lord were quickly honoured and exalted and they passed away like smoke passes away.' 2 It should not be thought that this has the same meaning as what the impious say concerning themselves in the book of Wisdom: 'Because we are born from nothing, and after we shall be as if we were not. Because smoke is blown out our nostrils and reason is a spark caused by the beating of the heart, and when it stops the body becomes ash and the spirit passes away into the air. 3 They indeed think these things to themselves, believing that they have no life but this one, and saying with Epicurus: 'There is nothing after death and death itself is nothing.' Which the blessed James brings forth so that he might teach that the life of the depraved is brief in the present, which yet in the future shall receive eternal death, according to which the blessed Job says, 'They spent their days among good things, and in a moment they fell into hell.' 4 Saint Bede, from the Commentary on the Letter of Saint James, Chapter 4   1Jam 4.14 2 Ps 36.20 3 Wis 2.3,2 4 Job 21.13

Choosing Company

Etenim si introierit in conventum vestrum vir, aureum annulum habens, in veste candida, introerit autem et pauper in sordido habitu, et intendatis in eum qui indutus est veste praeclara,et dixeritis ei: Tu sede hic bene, pauperi autem dicatis: Tu sta illic, aut sede sub scabello pedum meorum. In hujus expositione sententiae beati Augustini dictis utamur. Si hanc, inquit, distantiam sedendi et standi ad honores ecclesisaticos referamus, non est putandum leve esse peccatum in personarum acceptione habere fidem Domini nostri Jesu Christi gloriae. Quis enim ferat eligi divitem ad sedem honoris Ecclesiae, contempto paupere instructiore et sanctiore? Si autem de quotidianis consessibus loquitur, quis hic peccat, si tamen peccat, nisi cum apud semetipsum intus ita judicat, ut ei tanto melior quanto ditior ille videatur? Hoc enim videtur significasse subdendo. Nonne judicatis apud vosmetipsos, et facti estis judices cogitationum iniquarum.  Sequitur: Audite, fratres, mei dilectissimi. Diligentius, inquit,animadvertite, quia non qui ditiores existunt ad seculum, ii in divino examine sunt meliores. Nonne Deus elegit paupere in hoc mundo, divites in fide, et haeredes regni quod promisit diligentibus se? Pauperes vocat humiles, et qui per contemptam rerum visibilium, fide autem invisibilium divitiarum mundo huic despicabiles parent. Tales namque elegit Dominus noster Jesus Christus dicendo: Nolite timere, pusillus grex, quia complacuit Patri vestro dare vobis regnum. Tales elegit cum parentes sibi pauperes, quorum officio in mundum veniens nutriretur, creavit. Sed hos tamen futuri regni exspectatione praeclaros reddidit ac nobiles. Sanctus Beda, Super Divi Jacobi Epistolam, Caput II Source: Migne PL 93 18-19

If a man enter into your company, wearing a gold ring, in white vestments, and a poor man enter in vile habit, intent on him who has come in with shining garment, you say to him, 'You indeed sit here,' but to the poor man you say, 'Stand over there,' or 'Sit at the footstool of my feet.' 1 In explanation of this passage we shall quote the blessed Augustine: 'If this distinction in matters of sitting and standing refers to Ecclesiastical honours, it is not be thought to be a trivial fault to have respect of persons in the faith of our Lord Jesus Christ of glory. 2 For who can bear the choosing of the rich man for the seat of honour in the Church in contempt of the poor man who is more learned and holy? And if this speaks of daily gatherings, who does not err here, if indeed he does sin, unless within himself he judges that the richer a man appears so the better he is?' 3 And this seems to have been signified in the next line: Judging among yourselves, have you not made yourself judges with wicked thoughts? 4 It follows: Hear, my dear brothers. 4 More diligently attend, he says, because it is not those who are richer in the world who are better in the Divine judgement . Did not God choose the poor of the world to be rich in faith and inheritors of the kingdom which he has promised to the lovers of Him? 5  The humble he calls the poor, who with contempt of visible of things, with faith in invisible wealth, despise this world. Such our Lord Jesus Christ chooses, saying, 'Do not fear, little flock, because it has pleased your Father to give to you the kingdom' 6 Such He chose when He made poor parents for Himself, that such nourish Him coming into the world. These whom, however, He made eminent and noble in the hope of the future kingdom. Saint Bede, from the Commentary on the Letter of Saint James, Chapter 2  1 Jam 2.2-3 2 Jam 2.1 3 Augustine, Letter 167.18 4 Jam 2.4 5 Jam 2.5 6 Lk 12.32

Nearing The Lord

Appropinquate Deo et appropinquabit vobis. Appropinquate Domino per humilitatem ejus vestigia sectando, et appropinquabit vobis per misericordiam, vos de angustia liberando. Non enim regionibus longe est quisque a Deo, sed affectibus. Namque uno commorantes terrae loco, is qui virtutibus studet, et is qui defluit sordibus vitiorum, longe est a Deo, alius proximum habet Deum. Unde et Psalmista dicit: Prope est Deus omnibus invocantibus eum in veritate. Rursumque: Longe est a peccatoribus salus. Illa utique salus cui canimus: Dominus illuminatio mea et salus mea, quem timebo? Et ipse Dominus, cum nos sibi appropinquare suaderet dicens: Venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos, continuo quia non hoc pedibus, sed actibus esset implendum demonstravit, cum subdidit: Tollite jugum meum super vos, et discite a me quia mitis sum, et humilis corde. Emundate manus, peccatores, et purificate corda, duplices animo. Hoc est veraciter Domino nos appropinquare, operis videlicet munditiam, et cordis simplicitatem habere. Innocens, inquit, manibus et mundo corde, hic accipiet benedictionem a Domino, et misericordiam. Et hoc est veraciter Dominum appropinquare nobis, suae nobis dona pietatis simpliciter quaerentibus dare. Sanctus enim Spiritus disciplinae effugiet fictum, et auferet se a cognitionibus quae sunt sine intellectu. Sanctus Beda, Super Divi Jacobi Epistolam, Caput IV Source: Migne PL 93 34

Draw near to God and He shall draw near to you. 1 Draw near to the Lord by the humility that adheres to His way, and He shall draw near to you by mercy, liberating you from distress. God is not far from anyone in respect of space, but by condition. For remaining in one place in the earth, one man exerts himself in virtues and one man tumbles into filthy vices, and one is far from God and the other is near God. Whence the Psalmist says, 'God is near to all those who invoke him in truth.' 2 And again, 'Salvation is far from sinners.' 3 That salvation concerning which we sing, 'The Lord my enlightenment and my salvation, whom shall I fear?' 4 And the Lord Himself has encouraged us to draw near to Him, saying, 'Come to me, all you who labour and are burdened, and I shall give you rest.' and immediately, to show that this is fulfilled with deeds and not feet, He adds, 'Take my yoke on you, and learn from me, because I am meek and humble in heart.' 5 Clean your hands, sinners, and purify your hearts, deceitful in soul. This is truly to come near the Lord, to have cleanliness in works and simplicity of heart. It says, 'He who has innocent hands and a clean heart, he shall receive a blessing from God and mercy. 6 And this is truly to bring the Lord near to us, that He give to us who seek sincerely the gifts of His own piety. 'For the Holy Spirit flees the fiction of discipline and He takes himself away from the thoughts of those who are without understanding.' 7 Saint Bede, from the Commentary on the Letter of Saint James, Chapter 4  1 Jam 4.8 2 Ps 144.18 3 Ps 118.155 4 Ps 26.1 5 Mt 11.28-29 6 Ps 25.11? 7 Wis 1.5

Lovers Of The World, Enemies Of God

Adulteri, nescitis quia amicitia hujus mundi inimica est Dei?   Adulteros recte nuncupat, quos de amore sapientiae coelestis ad amplexum potius amicitiae mundialis esse deflexos increpat, quos, Conditore contempo, mammonae magis servire cernebat. Dixerat quidem supra de apertis Dei inimicis: Nonne divites opprimunt vos per potentiam, et ipsi trahunt vos ad judicia? Nonne ipsi blasphemant bonum nomen quod invocatum est super vos? Sed ne illos putares solos inimicos esse Dei, qui eum aperte blasphemant, qui fidem ejus persequuntur in sanctis, et eos iniquo judicio condemnant, ostendit et eos esse Dei inimicos, qui, sub fide et confessione nominis Christi, mundi illecebris et amori deserviunt, qui, nomine tenus fideles, rebus terrenis coelestia proponunt. Quod et sequenti versiculo instantius inculcat subdeus: Quicunque ergo voluerit amicus esse saeculi hujus, inimicus Dei constituitur. Ergo inimici sunt Dei omnes amatores mundi, omnes inquisitores nugarum, omnes qui pertinent ad eos de quibus dicitur: Quoniam ecce inimici tui, Domine, peribunt. Intrent ecclesias, non intrent ecclesias, inimici Dei sunt. Ad tempus possunt florere sicut fenum, sed ubi ardor judicii apparuerit, peribunt, et decor vultus eorum decidet. Sanctus Beda, Super Divi Jacobi Epistolam, Caput III Source: Migne PL 93 32

Adulterers, do you not know that friendship with this world is enmity with God? 1 Rightly he announces them to be adulterers and cries out against those turn aside from the love of heavenly wisdom to the embrace of the world's friendship, those who, with contempt of their Creator, prefer to serve Mammon. He has spoken above of the overt enemies of God, 'Do not the rich oppress you with power, and do they not drag you to court? Do they not blaspheme the good name that has been spoken over you?' 2 But lest you think they alone who openly blaspheme are the enemies of God, they who persecute His faith in the holy and condemn them with iniquitous judgement, he shows that even they are enemies of God who beneath the faith and confession of the name of Christ are devoted to worldly allurements and loves, who, holding the name of the faithful, with worldly cares conceive heavenly things. Which the following line inculcates more urgently, 'Whoever thus wishes to be a friend of this world is established as an enemy of God.' Therefore all the lovers of the world are enemies of God, all the seekers of worthless things, all who are included among those concerning which it is said, 'Behold your enemies, O Lord, they perish.' 3 Let them enter the churches, let them not enter the churches, they are the enemies of God. For a time they are able to flourish like grass, but when the fire of judgement appears, the beauty of their forms shall perish. Saint Bede, from the Commentary on the Letter of Saint James, Chapter 3  1 Jam 4.4 2 Jam 2.6 3 Ps 91.10

The Fruit Of Peace

Fructus autem justitiae in pace seminatur facientibus pacem. Omne quod in hac vita agimus semen est futurae retributionis, ipsa autem retributio fructus est operum praesentium, teste Apostolo, qui ait: Quaecunque enim seminaverit homo, haec et metet. Et qui seminat in carne, de carne metet corruptionem. Qui autem seminat in spiritu, de spiritu metet vitam aeternam. Et  ideo recte dicitur quia fructus justitiae in pace seminatur facientibus pacem. Fructus enim justitiae vita aeterna est, quae operibus justis retribuitur, quia qui inquirunt pacem, sequuntur eam, ipsa pace cui student quasi optima semente terram sui cordis aspergunt, quo per quotidianum bonae operationis crementum ad fructum valeant vitae pervenire coelestis. De quo alibi scriptum est: Qui seminant in lacrymis, in gaudio metent, et caetera usque ad finem psalmi. Seminant autem et metent etiam reprobi quia pro meritis in judicio recipient. Sanctus Beda, Super Divi Jacobi Epistolam, Caput III Source: Migne PL 93 31

The fruit of righteousness is sown in peace, for those who make peace. 1  Everything that we do in this life is seed for future reward, the reward being the fruit of present works, to which the Apostle bears witness, who says, 'For whatever a man sows he reaps, and he who sows in the flesh reaps the corruption of the flesh, and he who sows in the spirit reaps eternal life from the spirit.' 2 And so rightly it is said that the fruit of righteousness is sown in peace for those who make peace. The fruit of righteousness is eternal life, which is the reward for good works, because they who seek peace, they pursue it, and the same peace which they desire they scatter as seed in the best earth of the heart, by which, through good works each day, growing to fruit, they are able to come to the celestial life. Concerning which it is written elsewhere: 'He who sows in tears, shall reap in joy.' 3 And the rest even to the end of the Psalm. And even the condemned sow and reap because in judgement they will also receive their reward. Saint Bede, from the Commentary on the Letter of Saint James, Chapter 3  1 Jam 3.18  2 Gal 6.8  3 Ps 125.5

Law And Liberty

Qui autem perspexerit in lege perfectae libertatis, et permanserit in ea... Legem perfectae libertatis, gratiam dicit Evangelii. Nihil enim ad perfectum adduxit lex dicit. Et alibi: Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum. Et iterum: Ubi enim spirtus Domini, ibi libertas. Et ipse Dominus: Si vos, inquit, Filius liberaverit, vere liberi eritis. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93 17

For he who has looked into the law of perfect liberty, and remained in it... 1 The law of perfect liberty is the grace of the Gospel. 'For the law does not lead to perfection.' 2 And elsewhere: 'For you have not received the spirit of servitude again in fear, but you received the spirit of adopted sons.' 3 And again: 'For where is the spirit of God there is liberty.' 4 And the Lord himself says: 'If the Son has liberated you, truly you are free.' 5 Saint Bede, from the Commentary on the Letter of Saint James, Chapter 1 1 Jam 1.25 2 Hebr 7.19 3 Rom 8.15 4 2 Cor 3.17 5. Jn 8.36

Sin And Friendship

Οὐκ οἴδατε ὅτι ἡ φιλία τοῦ κόσμου ἔχθρα τοῦ θεοῦ ἐστιν; ὃς ἐὰν οὖν βουληθῇ φίλος εἶναι τοῦ κόσμου, ἐχθρὸς τοῦ θεοῦ καθίσταται Ὁ γὰρ δια τὸ ἁμαρτάνειν φιλῶν  τὸν κόσμον, ἐχθρὸς ἀποδείκνυται τοῦ Θεοῦ· ὡσαύτως καὶ ὁ τὴν πρὸς τὸν Θεὸν φιλίαν δι' εὐσεβείας βεβαιῶν εὐθέως ἐχθρὸς εὐρισκεται τοῦ κόσμου. Ὅθεν ἀδύνατόν ἐστιν, ὥσπερ δουλεύειν Θεῷ καὶ Μαμμωνᾷ οὕτω φιλιάζειν Θεῷ καὶ κόσμῳ. Δίδυμος Αλεξανδρεύς, Εἰς Την Ἰάκωβου Ἐπιστολὴ Source: Migne PG 39.1754b-c

'Do you not know that friendship with the world is enmity with God? He who then wishes to be a friend of the world is an enemy of God.' 1 He who on account of sin loves the world is proved to be an enemy of God, as much as he who has friendship with God through firm piety is found to be in continual conflict with the world. Whence just as it is impossible to serve God and Mammon, 2 so it is to have friendship with God and the world. Didymus the Blind, Commentary on The Letter of James, fragment 1 Jam 4.4 2 Mt 6.24

Wisdom And Prayer

Si quis autem vestrum indiget sapientia, postulet a Deo, qui dat omnibus affluenter, et non improperat et dabitur ei. Omnis quidem sapientia salutaris a Domino postulanda est, quia sicut vir sapiens ait: Omnis sapientia a Domino Deo est, et cum illo fuit semper. Neque aliquis per liberum arbitrium sine adjutorio gratiae divinae, quamvis Pelagiani multum contendant, intelligere ac sapere valet. Sed hic specialiter de illa sapientia dici videtur, qua nos in tentationibus uti necesse est. Si quis, inquit, vestrum non potest intelligere utilitatem tentationum quae fidelibus probandi causa eveniunt, postulet a Deo tribui sibi sensum, quo dignoscere valeat quanta pietate Pater castigat filios, quos aeterna haereditate dignos efficere curat. Et consulte ait: Qui dat omnibus affluentur, ne quis, videlicet, suae conscius fragilitatis, accipere se petentem posse diffideret, sed potius quisque recoleret quia desiderium pauperum exaudivit Dominus. Et sicut idem alibi dicit: Bendixit omnes timentes se Dominus, pusillos cum majoribus. Verum quia multi multa petunt a Domino, qui tamen accipere non merentur, addit qualiter petere debeant si impetrare desiderant. Sanctus Beda, Super Divi Jacobi Epistolam  Migne PL 93 11-12

'If one of yours is poor in wisdom, let him ask God, who gives to everyone abundantly, and let him not ask in an improper manner and it shall be given to him.' 1 Certainly every saving wisdom is from God, because as the wise man said, 'All wisdom is from the Lord God and with Him it was always.' 2 For not through his own free will, without Divine grace, as the Pelagians contend, is a man able to understand and know. But here especially he seems to speak of the wisdom which we need in trials. If someone, he says, of yours does not understand the usefulness of trials, that they come for the proving of faith, let him ask for understanding from God, by which he may discern how much a caring father disciplines sons, out of concern that they be able to gain an eternal inheritance. And he says, 'He who gives to all abundantly,' lest perhaps someone conscious of his weakness be tardy in seeking to receive, but rather let him be aware that God hearkens to the desire of the poor. 3 And as it says elsewhere 'The Lord blesses those who fear Him, the little with the great.' 4 Because truly many seek much from the Lord, who however are not worthy to receive, so it is added how they should seek if they wish to obtain what they seek. Saint Bede, Commentary on the Letter of Saint James 1 Jam 1.5 2 Sir 1.1 3 Ps 9.38 4 Ps 113.21