A Superior Love

Si diligitis eos qui vos diligunt, quam mercedem habetitis? Nonne et publicani hoc faciunt? Et si salutaveritis fratres vestros tantum: quid amplius facitis? Nonne et ethnici hoc faciunt? Estote ergo vos perfecti, sicut et Pater vester, qui in coelis est, perfectus est. Ostendit Dominus meritum nos perfectae dilectionis habere non posse, si eos tantum diligamus a quibus vicem nobis rependi dilectionis mutum noverimus, cum hujusmodi dilectionem etiam gentibus ac peccatoribus sciamus esse communem. Unde vult nos Dominus communem legem dilectionis humanae lege dilectionis evangelicae superare; ut non solum circa eos qui nos diligunt, sed etiam circa inimicos et odientes amoris nostri ostendamus affectum, ut verae pietatis ac bonitatis paternae in hoc imitemur exemplum. Sanctus Chromatius Aquileiensis, In Evangelium Sancti Matthaei, Tractatus XII Source: Migne PL 20.356b-c

If you love those who love you, what reward shall you have? Do the tax collectors not do this? And if you greet your brothers only, what great thing do you do? Do the pagans not do this? Be perfect as your Father who is in heaven is perfect.' 1  The Lord shows that we are not able to have the merit of perfect love, if we love only those from whom we know we shall receive a return of the love we give, when this same type of love we know to be common to pagans and sinners. Thus the Lord wishes that the Gospel's law of love surpass the common law of human love, that not only do we love those who love us, but even that we show affection to those who are enemies, and to those who hate us, that in this we imitate the example of the true piety and benevolence of the Father. Saint Chromatius of Aquileia, Commentary on the Gospel of St Matthew, from Tractate 12 1 Mt 5.46

Peace And Sons Of God

Sequitur, fratres: Beati pacifici, quoniam filii Dei vocabuntur. Magna dignitas paci studentium, cum filiorum Dei appellatione censetur. Bona quidem et haec pacificatio quae fit inter fratres, propter substantiam saeculi litigantes, aut propter vanam gloriam, aut simultates: sed parva haec merces; quia dixerat Dominus in exemplum nostri: Quis me constituit judicem aut divisorem super vos? Jam enim praemiserat: ablata tua ne repetas. Et alio loco: Quomodo potestis credere, gloriam ab invicem accipientes? Potior ergo et sublimior pacificatio intelligenda est a nobis; illam dicam, qua homines gentiles, qui inimici sunt Dei, per instantiam doctineae adducuntur ad pacem: qua peccatores emendantur, et Deo per poenitentiam reconciliantur; qua rebelles haeretici corrgiuntur; qua Ecclesiae discordantes ad unitatem pacemque formantur. Vere enim qui tales sunt pacifici, non solum beati sunt, sed digni merito filii Dei vocabuntur: ipsum enim Dei Filium Christum imitantes, qui pax nostra et reconciliatio ab Apostolo praedicatus est, societatem nominis ejus sortiuntur. Sanctus Chromatius Aquileiensis, Sermo De Beatitudinis Source: Migne PL 20.326c-d

It continues, brothers: 'Blessed are the peacemakers because they shall be called the sons of God.' 1 Great is the worthiness of those striving for peace, since they are given the name of sons of God. And certainly good is this peacemaking among brothers, who on account of worldly possessions fall into disputes, or do so for vainglory, or because of hostility, but little is this wealth, because the Lord says for our example: 'Who established me as a judge or divider over you?' 2 For already He had laid down: 'Yours which has been taken do not demand back.' 3 And in another place: 'How are you able to believe receiving honour from one another?' 4 Therefore a greater and more sublime peacemaking must be understood by us, that, I say, which leads gentile men who are enemies of God to peace by presentation of teaching, that which improves those who sin and by penance reconciles them to God, that which corrects rebellious heretics, that which forms to unity and peace sowers of discord in the Church. For truly they who are such peacemakers are not only  blessed but worthy to be named sons of God, for they are imitators of Christ the Son of God, who is our peace 5 and reconciliation, as preached by the Apostle, being appointed to the fellowship of His name. Saint Chromatius of Aquileia, from Sermon On The Beatitudes 1 Mt 5.9 2 Lk 12.14 3 Lk 6.30 4 Jn 5.44 5 Ephes 2.14

Treasures Of Earth And Heaven

Nolite thesaurizare vobis thesauros in terra, ubi aerugo et tinea exterminant, ubi fures effodiunt et involent. Thesaurizate autem vobis thesauros in coelo, ubi neque aerugo, neque tinea exterminent, et ubi fures non effodiunt nec furantur: ubi enim erit thesaurus tuus, illic erit et cor tuum Prohibet nos Dominus in terra thesaurizare, ubi omnia infirma sunt et caduca. Contrarium est enim fidei ac saluti hos terrenos thesauros expetere, divitias saeculi quaerere, facultates mundi sectari, quas possunt et tineae corrumpere, et aerugo absumere, et fures rapere. Quia quicumque magis in terra thesaurizare voluerint, quam in coelo, thesauros illos aeternae et coelestis vitae habere non possunt, dicente ipso Domino: Quoniam dives difficile intrabit in Regnum coelorum. Similiter et Apostolus: Nam qui volunt divites fieri, incidunt in tentationem et muscipulam diaboli. Recordemur illius divitis, qui omnem gloriam suam in saeculi thesauris atque in redituum suorum ubertate constituit: qui cum propter affluentiam frugum de ampliandis horreis cogitaret, atque animae suae delicias opum, et securitatem longae vitae promitteret; non dicam subripiente fure haec quae congregaverat perdidit; sed ipsam animam sub eadem nocte, cui thesaurizabat, amisit. Unde non immerito David ipse testatus est, dicens: Thesaurizat, et ignorat cui congregabit ea. Cogitemus et illum adolescentem; qui cum propre omnia praecepta legis implesset; quia thesauros magis terrenos habuit quam coelestes, vitae aeternae thesauros obtinere non potuit. Et idcirco bene David ait: Nolite sperare in iniquitate, et rapinas nolite concupiscere: divitiae si affluant, nolite cor apponere. Sanctus Chromatius Aquileiensis, Tactatus XVI in Evangelium Sancti Matthaei Source: Migne PL 20 365A-C

Do not heap up treasure for yourself on earth, where rust and moth destroy, where thieves break in and steal. Heap up treasure for yourself in heaven, where neither rust nor moth will destroy, and where thieves will neither break in nor thieve; where your treasure shall be, there shall be your heart. 1 The Lord prohibits us from heaping up treasure on earth, where everything is weak and fallen. For it is contrary to faith and salvation to desire material wealth and seek mundane riches and to pursue the things of the world, which even moths are able to destroy, and rust devour, and thieves seize. Because whoever has a greater wish to heap up treasure on earth than heaven shall not be able to possess that treasure of eternal and heavenly life, with the Lord Himself saying that is difficult for a rich man to enter the kingdom of heaven. 2 Similarly the Apostle says, 'They who wish to be rich will fall into temptation and the snare of the devil.' 3 Let us remember that rich man who set all his glory in his worldly wealth and in the return of his abundance, he who on account of the affluence of his crops thought to build more barns, and the work was his soul's delight, and the security of long life he promised himself, not then, I might say, was he deprived of what he had gathered by a cunning thief, but that same night he had gathered his treasure he gave up his soul. 4 Whence not without reason David gave witness, saying, 'He heaps up treasure and does not know who will gather it.' 5 And let us consider that young man who fulfilled nearly all the commands of the law, but because he had more worldly wealth than heavenly was not able to obtain the treasure of eternal life. 6 And therefore well David says, 'Do not put your hopes in iniquity, and have no desire for plunder, and if riches abound do not rest your heart upon them.' 7 Saint Chromatius of Aquileia, from Tractate 16 on the Gospel of Saint Matthew 1 Mt 6. 19-21 2 Mt 19.25 3 1 Tim 6.9 4 Lk 12.16-20 5 Psal 38.7 6 Mt 19.21 7 Psal 61.11

Treasure Hunters

Et ideo addidit Dominus, dicens: Ubi fuerit thesaurus tuus, ibi erit et cor tuum Qui in coelo semper bonis operibus thesaurizamus, ubi omnis spes et salus est nostra, ubi nobis vita aeterna reposita est, in terra licet positi, cor tamen in coelo semper habemus. Verum, non potest cor in coelis habere qui, cupiditate saeculi captus, thesaurizare sibi magis in terra maluerit. Merito et sanctus Apostolus etiam divites saeculi, quemadmodum hunc thesaurum coelestem consequi possint, hortatur, dicens: Divitibus hujus saeculi praecipe, non superbe sapere, neque ponere in incertum divitarum spem suam, sed in Deum vivum, qui praestat nobis omnia abundanter ad fruendum: bene faciant, divites sint in operibus bonis, facile tribuant, communicent, thesaurizent sibi in futurum, ut apprehendant veram vitam ab eo qui auctor est vitae et immortalitatis aeternae. Sanctus Chromatius Aquileiensis, Tactatus XVI in Evangelium Sancti Matthaei Migne PL 20 366

And the Lord continued saying, 'Where your treasure is, there is your heart.' 1 He who ever heaps up treasure in heaven, where is all our hope and salvation, where eternal life for us awaits, though placed in the world, yet has his heart ever in heaven. Truly he is not able to have his heart is heaven, who is seized by some desire for the world, but he will much more prefer to heap up treasure in the world. And rightly the holy Apostle exhorts concerning the wealth of the world, that they might be able to seek the celestial treasury: 'Especially do not proudly seek to know the wealth of the world, nor place your hope on uncertain riches, but hope in the living God, who gives to us everything in abundance to enjoy. Let them do good and so be rich in good works, giving easily and sharing, that they heap up treasure in the future age,' 2 that is, that they seize on true life, which is from Him who is the creator of life and eternal immortality. Saint Chromatius of Aquileia, from Tractate 16 on the Gospel of Saint Matthew 1. Mt 6.21 2 1 Tim 6.17-19

Faith And Enlightenment

Deinde ait: Lucerna, inquit, corporis tui est oculus tuus: si oculus tuus simplex est, totum corpus tuum lucidum est; si autem oculus tuus nequam est, totum corpus tuum tenebrosum est. Si ergo lumen, quod in te est, tenebrae sunt; tenebrae ipsae quantae sunt. Lucerna corporis, sensus mentis et fides cordis intelligitur: quae si in nobis pura et lucida fuerit, sine dubio omne corpus nostrum illuminat. Idcirco autem lucerna comparatione fidei ponitur, quia sicut lucerna incedentium in nocte gressus illuminat, ne aut in foveas, aut in offendicula quaeque ambulantes incurrant: ita in hac saeculi nocte splendor fidei omnes vitae nostrae gressus, praeeunte lumine veritatis, illuminat; ne aut in foveas peccatorum, aut in offendicula diaboli incidamus. Hoc est ergo quo ait Dominus: Lucerna corporis tui est oculus tuus si oculus tuus simplex est, totum corpus tuum lucidum est; si autem oculus tuus nequam est, totum corpus tuum tenebrosum est, ostendens, quia si haec fides nostra, quae lucerna corporis vel oculo significatur, in nobis aut peccatorum tenebris, aut perfidiae obscuritate caecetur; sine dubio, omne corpus nostrum obscurum tenebrosumque redditur. Quod ipsum Santus Joannes ostendit, dicens: Deus lux est. Et qui charum habet fratrem suum, ipse est in lumine qui autem odit fratrem suum, in tenebris ambulant, et nescit ubi ambulat quia tenebrae obcaecaverunt oculos ejus. Etsi hoc de eo qui fratrem suum odit, secundum dictum Joannis, intelligitur; in quibus tenebris haereticus demoretur qui, amisso lumine catholicae veritatis, perfidus ac blasphemus existit, debemus advetere. Et ideo ait Dominus: Si lumen, inquit, quod in te est, tenebrae sunt; tenebrae ipsae quantae sunt? In eo scilicet, qui veritatem in mendacium, fidem in perfidiam demutaverit. Alio autem sensu oculum corporis, qui est membris omnibus pulchrior ac pretiosior, epsicopum advertimus significatum, qui clara fidei suae ac doctrinae praedicatione, velut oculus quidam, Ecclesiae corpus illuminat. Qui, si per simplicem fidem ac santam conversationem, catholicus et fidelis doctor exstiterit, potest populus cui praeest, doctrinae ac ac formae ipsius exemplo, in lumine semper vertitatis manere. Verum si is, qui lumen caeteris praebere videtur, per pravam fidem aut per turpem conversationem, nequam et perfidus doctor exstiterit; sine dubio, vitae ac perfidiae suae exemplo, totum corpus potest tenebrosum efficere. Unde non immerito de tali oculo Dominus dicit: Si lumen quod in te est, tenebrae sunt; tenebrae ipsae quantae sunt! Hoc est, si hujusmodi doctor qui lumen fidei ex se praebere caeteris debet, per haeresim obcaecatus, tenebrosus exstiterit; quantae in populo illo possint esse tenebrae peccatorum, debemus advertere. Sanctus Chromatius Aquileiensis, Tactatus XVII in Evangelium Sancti Matthaei Migne PL 20 366-67

Then He said, The eye is the lamp of your body, if your eye is clean, all your body will be light, if your eye is bad, all your body will be darkness. If then the light in you is darkness how great will they darkness be! 1 The lamp of the body is understood as the sense of the mind and the faith of the heart, which if it is pure and bright in us without doubt enlightens our body. Therefore the lamp is compared to faith, which like a burning lamp in the night illuminates our path, lest we walk into a pit or snare; thus in this night of the world the splendor of faith goes before us all the ways of our life, as the light of illuminating truth, lest we fall into the pits of sinners or the snares of the devil. This is why the Lord says, 'The eye is the lamp of your body, if your eye is clean, all your body will be light, if your eye is bad, all your body will be darkness,' showing that as it is our faith which is the lamp, as the eye of the body, so as we are blinded by the darkness of sin or the obscurity of faithlessness, without doubt all our body is made dark and obscure. Which Saint John himself demonstrates saying, 'God is light, and He who has love for his brother is in the light and he who hates his brother walks in darkness and he knows not where he walks because darkness blinds his eyes.' 2 And if this which concerns him who hates his brother according to the speech of John is understood, those dark places in which heretics dwell, who lacking the light of Catholic truth stand in faithlessness and blasphemy, we should avoid. And thus the Lord says, 'If then the light in you is darkness how great will they darkness be.' And certainly in him in whom truth is changed into a lie and faith into treachery. And the eye of the body has another sense in that it signifies him who is of all the members most fair and precious, by which we mean, a bishop, who with the brightness of his faith and teaching is like an eye that illuminates the body of the Church. He who, if by simple faith and holy conduct he stands as a faithful and catholic teacher, can lead his people by the example of his teaching and conduct so that they remain in the light of truth. But if he, who should be a giver of light to others, on account of depraved faith and base conduct, is a wicked and treacherous teacher, without doubt, by the example of his life and faithlessness he is able to make the whole body darkness. Whence rightly the Lord says concerning such an eye: 'If the light in you is darkness, how dark it will be.' That is, if he who should be a teacher who gives the light of faith from himself to others, is blinded by heresy, and stands in darkness, how many, then, of the people will become that darkness of sinners, which we should avoid. Saint Chromatius of Aquileia, from Tractate 17 on the Gospel of Saint Matthew 1. Mt 6.22-24 2. Jn 1.5; 2.10-11

The Pure In Heart

Adest ecce gradus sextus: Beati, inquit, mundo corde, quia ipsi Deum videbunt. Plane jam mundo sunt corde, plane jam Deum videre poterunt, qui pauperes spiritu, qui mites, qui lamentati peccata, qui justitia refecti, qui misericordes, in adversariis quoque tam sincerum oculum cordis, et lucidum gerunt, ut sine aliqua malitiae luppitduine inaccessibilem Dei claritatem sine impedimento conscpiciant. Munditia enim cordis, et conscientiae puritas nullam nubem ad intuendum Dominum patietur. Sanctus Chromatius Aquileiensis, Sermo De Octo Beatitudinibus

So we come to the sixth step: Blessed, He says, are the pure in heart because they shall see God. 1 Clearly they are already pure in heart who already clearly see God, who are poor in spirit, who are meek, who have mourned sins, who have been restored with righteousness, who are merciful, who have so healthy and clear an eye of the heart that even in adversities, without any sickness of wickedness, they are able to look on the inaccessible light of God. For the cleanness of the heart and the purity of the conscience suffers no cloud to obscure the sight of God.   Saint Chromatius of Aquileia, On the Eight Beatitudes   1 Mt 5.8

The Mourning Of Salvation

Accedit et tetrius: Beati qui lugent, quoniam ipsi consolabuntur. Quis nobis iste luctus intelligendas est salutaris? Utique non ille, qui ex rerum detrimentis, non qui ex amissione charorum, nec qui ex jactura saecularium dignitatum: quae utique omnia jam pauper factus spiritu non dolebit. Hic est luctus salutaris, qui agitur pro peccatis, pro recordatione divini judicii. Nam quia prius inter innumeras saeculi occupationes et asperitates animus constituis, de se ipse cogitare non poterat; jam securus et mitis effectus, incipit se ipsum propius intueri, examinare actus suos diurnos atque nocturnos: et sic praeteritorum criminum vulnera incipiunt apparere, et tunc luctus ac lacrymae subsequuntur salutares, et adeo salubres, ut mox coelestis consolatio occurrat: verus enim qui dixit: Beati qui lugent, quoniam ipsi consolabuntur Sanctus Chromatius Aquileiensis, Sermo De Octo Beatitudinibus

He comes to the third: Blessed are those who mourn, because they shall be comforted. 1 Who among us has understanding of the mourning of salvation? Certainly not the one who mourns for things lost, or for the taking away of moveables, or for being cast out of worldly honours, all things which certainly the one who has already been made poor of spirit shall not grieve. This is the mourning of salvation: the one who on account of sin recalls the Divine judgement. For since before amid innumerable worldly occupations and troubles the soul was placed, concerning oneself one was not able to think, but now secure in meekness, one begins to study oneself, to examine one's acts day and night, and so begin to appear the wounds of past criminality, and then follows salutary grieving and tears, and so comes the benefit, that soon the consolation of the heavens draws near, for truly He said: 'Blessed are those who mourn because they shall be comforted.' Saint Chromatius of Aquileia, Sermon on the Eight Beatitudes 1. Mt 5.5

Blessings And Suffering

Beati inquit cum vos persequuntur, et exprobrant et dicunt omne malum adversum vos propter justitiam, mentientes: Gaudete et exsultare, quoniam merces vestra copiosa est in coelis: Sic enim persecuti sunt prophetas qui fuerunt ante vos Perfecta virtus est, fratres, post totius justitiae ministrationes, propter vertitatem opprobria ab hominibus sustinere, affligi cruciatibus, morte denique affici, nec terreri, proposito nobis exemplo Prophetarum, qui diversis modis propter justitiam lacerati, passionum Christi conformes et praemii esse meruerunt. Hic gradus celsior est, in quo Christum Paulus aspiciens dicebat: 'Unum autem, quae quidem retro sunt obliviscens, ad ea quae in primo sunt me extendens, sector ad bravium supernae vocationis Dei in Christo Jesu'  Et adhuc apertius ad Timotheum: Certamen, inquit, bonum certavi, cursum consummavi ' Quasi qui omnes gradus ascenderat, addidit: Fidem servavi: In reliquo reposita est mihi corona justitiae.' Vere enim universo cursu completo hoc supererat, ut per tribulationes et passiones gaudens Paulus, ad gradum sublimiorem martyrii perveniret. Digne ergo Dominus servis suis suadet: 'Gaudete,' inquiens, ' et exsultate, quia merces vestra copiosa est in caelis'; et crescere per incrementa persecutionum evidenter ostendit. Ostensi sunt, fratres, octo gradus Evangelici, exstucti ex lapidibus, ut dixeram, pertiosis. Ostensa est illa scala Jacobi, cujus cacumen de terra pertingebat ad coelum, ac per eam ingressus, sine fine in conspectu Domini laetus astabit, laudaturus Dominum cum sanctis angelis in aeternum. Sanctus Chromatius Aquileiensis, Sermo De Octo Beatitudinibus

'Blessed are you' He said 'when they persecute you and revile you and speak every evil against you on account of righteousness, telling lies: Rejoice and be happy, because your reward is great in heaven. For so they persecuted the prophets who were before you.' 1 Perfect is the virtue, brothers, after the service of the whole of righteousness, that on account of truth suffers the opprobrium of men, is afflicted with tortures, and finally on which death is imposed, nor is there fear, with the example of the Prophets given to us, who were grieved with many things on account of righteousness, conforming to the sufferings of Christ and meriting reward. This is the more heavenly step, in which Paul sees Christ, saying, 'One thing, forgetting what is left behind and to those things before me straining, pursuing the goal, the heavenly calling of God in Christ Jesus.' 2 And then openly he says to Timothy. 'I have fought the good fight, I have run the race.' 3 As one who has climbed up all the steps, he adds, 'I have kept the faith and there awaits for me a crown of righteousness.'  4 Truly with the whole course completed this one has overcome, through tribulations and suffering Paul rejoices, having come to the higher step of martyrdom. Worthily then the Lord exhorts his servants, saying ' Rejoice, and be happy your wealth is great in heaven.' and he openly shows that it grows as persecution increases. Revealed, brothers, are the eight steps of the Gospel, built from precious stones, so to say. The ladder of Jacob is revealed,  which stretches from earth to heaven, 4 and by it there is entry, that without end one may stand joyful in the presence of the Lord, praising the Lord with the holy angels in eternity.   Saint Chromatius of Aquileia, On the Eight Beatitudes   1 Mt 5.11 -12  2 Phillip 3.13 - 14  3 2 Tim 4.7  4 2 Tim 4.8  5 Gen 26.12

Pleasing Men And God

Reprehenditur justitia Scribarum et Pharisaeorum, quia non fidem promissionis divinae, sed humanam laudem et saeculi gloriam quaerebant, sicuti habemus exemplum de illo Pharisaeo superbo et elato; qui ut sibi videbatur, justitiae suae merita praeferens, impudenter se, elato animo ac superbis vocibus, in conspectu Dei jactabat. Retinebant ergo speciem justitam Scribae et Pharisaei, non ut Deo placerent, sed ut famam humanae gloriam quaererent, ut lucra terrena et temporalia commoda mercarentur. Et ideo horatatur Dominus, ut hanc famosam justitiam laudis humanae, operibus justitiae coelestis ac fidei meritis praecedamus, per Christum Dominum nostrum.  Sanctus Chromatius Aquileiensis, Tactatus VI in Evangelium Sancti Matthaei

The righteousness of the Scribes and the Pharisees is rebuked because they seek not the faith of the Divine promise but human praise and the glory of the age, for which we have as example the proud and elated Pharisee, who, so it seemed to him, exhibited the rewards of his righteousness, impudently, with elated soul and proud voice, boasting in the sight of God. 1 The Scribes and Pharisees hold onto an appearance of justice, not one that pleases God, but they seek glory and fame among men that they be rewarded with earthly wealth and temporal comforts. Thus the Lord exhorts that this reputed righteousness of human praise be passed over for the works of the righteousness of heaven and for the merits of faith, through Christ our Lord.   Saint Chromatius of Aquileia, from Tractate 6 On The Gospel of Saint Matthew 1. Lk 18.11

Hungering And Thirsting For Righteousness

Beati qui esurient et sitiunt justitiam, quoniam ipsi saturabuntur. Non facili desiderio, nec levi cupiditatis ardore expetendam a nobis esse justitiam docuit. Siquid hos beatos esse significat, qui ad eam consequendam, esuriendi ac sitiendi modo, interni desiderii cupiditatibus inardescunt: quia si eam unusquisque nostrum esuriens ac sitiens desiderio concupiscat, non potest aliud semper, quam justitiam cogitare, justitiam quaerere: quia esuriens ac sitiens, necesse est, id quod sitit atque esurit, concupiscat. Merito igitur his taliter esurientibus ac sitientibus eum, qui panis coelestis ac fons aquae vivae est, satietatem refectionis illius perpetuae repromittit, dicendo: 'Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur. Illam utique justitiam fidei, quae Dei et Christi est, de qua et Apostolus retulit: 'Justitia autem Dei per fidem Jesu Christi, in omnes et super omnses qui credunt in eum. Vel certe ipsum Dominum ac Salvatorem nostrum, qui nobis secundum Apostolum: 'Et justitia, et sanctificatio, et redemptio factus est; cujus desiderio, velut cibi ac potus modo, beati semper exaestuant, secundum quod ipse Dominus per Salomonem testatur, dicens ex persona Sapientiae: 'Qui me manducant, adhuc esurient: et qui me bibunt, adhuc sitient. Hanc ergo justitiam etiam nos semper esurire ac sitire debemus, ut saturari cibo refectionis perpetuae mereamur. Bene autem cum additamento dictum est in loco praesenti: 'Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur: quia qui non justitiam, sed injustitiam esuriunt, scilicet qui aurum, et argentum desiderant, qui divitias vel honores saeculi concupiscunt, et qui numquam terrenis opibus vel carnis desideriis satiantur; ii tales, non beati sed infelices sunt; quia eis, non spes promissae gloriae, sed damnationis poena debetur.  Sanctus Chromatius Aquileiensis, Tactatus III in Evangelium Sancti Matthaei

Blessed are they who hunger and thirst for righteousness, for they shall be filled. 1 Not with an easy desire, not on account of some light wish does He teach that we should seek righteousness. He marks them blessed who would come to it hungering and thirsting, burning with longing of eternal desire, because if anyone is hungering and thirsting with desire for it, it is not possible that he would think of something else but righteousness, than to seek righteousness, because, hungering and thirsting as he is, it is necessary that he eat and drink it. By this merit, therefore, that they hunger and thirst for that which is the bread of heaven and fount of living waters, he promises the satisfaction of His perpetual rest, saying, 'Blessed are those who hunger and thirst for righteousness, for they shall be filled,' That righteousness, then, which is of faith, which is of God and of Christ, concerning which the Apostle said, ' The righteousness of God through Jesus Christ for all and over all who believe in him.' 2 Certainly the same Lord and our Saviour who is to us according to the Apostle: 'Righteousness and sanctification and redemption' 3 with desire of which, as for food and drink, the blessed ever burn, according to which the Lord through Solomon testifies, saying in the person of Wisdom: 'He who eats me, yet he will hunger, and he who drinks me, yet he will thirst.' 4 For this righteousness, then, we should always hunger and thirst that we be worthy to be filled with the bread of perpetual peace. For well with addition is said in the present place: 'Blessed those who hunger and thirst for righteousness, for they will be filled, because those who hunger not for righteousness but unrighteousness, such as those who desire gold and silver, those who long for the riches or the honours of the age, and who will never be filed with the wealth of the earth or the desires of the flesh, such folk are not blessed but wretched, because for them is no hope of promised glory, but the punishment of the damned. Saint Chromatius of Aquileia, from Tractate 3 On The Gospel of Saint Matthew  1. Mt 5.6  2 Rom 3.22  3 1 Cor 1.30  4 Sir 24.29