Lecture 3 Lectio 3 Persecution and reward Persecutio et merces ^5:11 Blessed are you when they will revile you, and persecute you, and speak all that is evil against you, untruly, for my sake: [n. 446] ^5:11 Beati estis cum maledixerint vobis, et persecuti vos fuerint, et dixerint omne malum adversum vos mentientes, propter me: [n. 446] ^5:12 Be glad and rejoice, for your reward is very great in heaven. For so they persecuted the prophets that were before you. [n. 448] ^5:12 gaudete et exultate, quoniam merces vestra copiosa est in caelis; sic enim persecuti sunt prophetas qui fuerunt ante vos. [n. 448] 444. The prophets were killed, not because they denied the faith, but because they announced the truth; John the Baptist was killed because he announced the truth, and he was a martyr. 444. Prophetae occisi sunt, non quia negaverunt fidem, sed quia veritatem annuntiaverunt; Iohannes Baptista quia veritatem annuntiabat occisus est et martyr fuit. And it should be noted that this beatitude is set down in the eighth place, just as circumcision, in which a certain general circumcision of martyrs is foretold, also happened on the eighth day. Et notandum quod haec beatitudo octavo loco ponitur, sicut octava die circumcisio fiebat in qua quaedam generalis circumcisio martyrum praenuntiatur. 445. For theirs is the kingdom (Matt 5:10). This seems to be the same as what is said in the first beatitude, hence it is explained in several ways by the saints. For certain people say that it is the same thing to say blessed are the poor in spirit for theirs is the kingdom of heaven (Matt 5:3), and this one is for the sake of indicating the perfection of patience, as in James (Jas 1:4). But perfection is always indicated by the fact that it returns to its own beginning, as appears in a circle. Similarly, someone who suffers persecution for justice’s sake is poor and is due all things, for he is meek (Matt 5:4) and merciful (Matt 5:5), and so on with all of them. And therefore, not only the first reward is owed to him, but all rewards. Others say that it is not the same thing; hence Ambrose says that it refers to the kingdom of heaven as to the glory of the soul and body; for the kingdom of heaven corresponds to the virtue of the soul, but the beatitude corresponds to martyrdom which consists in the glorification of bodies because of the punishments they have suffered. Or it can be another way: the kingdom of heaven is promised to the poor in hope, because they do not immediately carry it off, but to the martyrs in reality, because they do carry it off immediately. 445. Quoniam ipsorum est regnum. Hoc videtur esse idem ex eo quod ponitur in prima beatitudine; unde a Sanctis diversimode exponitur. Quidam enim dicunt quod idem est istud et id quod dicitur beati pauperes spiritu quoniam ipsum, et hoc ad designandum perfectionem patientiae, Iac. I, 4; perfectio autem semper designatur per hoc quod revertitur ad sui principium, sicut apparet in circulo. Item ille qui persecutionem patitur propter iustitiam pauper est et debentur sibi omnia alia, quia mites et misericordes, et sic de omnibus; et ideo non solum primum praemium debetur sibi sed omnia praemia. Alii dicunt quod non est idem; unde dicit Ambrosius quod ponitur regnum caelorum quantum ad gloriam animae et corporis: virtuti enim animae respondet regnum caelorum, sed martyrio respondet beatitudo quae consistit in glorificatione corporum propter supplicia quae passa sunt. Vel aliter: regnum caelorum pauperibus promittitur in spe quia non statim evolant, sed martyribus in re quia statim evolant. 446. Blessed are you. Here he touches on the dignity of those who must teach the very teaching of the apostles. And it should be known that all beatitudes pertain to three things, for the first three are about removing an evil, namely, blessed are the poor (Matt 5:3), blessed are the meek (Matt 5:4), and blessed those who mourn (Matt 5:5); the next four are about the working of good; but the last pertains to patiently enduring evil. But those three should be in the teacher of Sacred Scripture in a most excellent way, for in undergoing evils he should not only patiently endure, but should rejoice; likewise he should remove evils from others; similarly in the third, he should light the way to the good. Hence in these three things he commissions apostolic dignity in order, and he begins with persecution because by this the perfection of all the others is designated, and it signifies that no one should assume the office of preacher unless he is perfect, the learning of a man is known by patience (Prov 19:11), and they will endure well (Ps 92:14). 446. Beati estis. Hic tangit dignitatem illorum qui debent docere ipsam doctrinam apostolorum. Et sciendum quod omnes beatitudines ad tria pertinent, quia primae tres sunt ad removendum malum, scilicet beati pauperes, beati mites, et beati qui lugent; aliae quattuor ad operandum bonum; ultima autem pertinet ad patienter sustinendum malum. Debent autem ista tria esse per excellentiam in doctore Sacrae Scripturae, quia in tolerando mala non solum deberet patienter sustinere sed deberet gaudere; item deberet removere mala ab aliis; item deberet tertio illuminare ad bonum. Unde in istis tribus apostolicam dignitatem commandat per ordinem, et incipit a persecutione quia per hoc designatur perfectio omnium aliarum et significat quod nullus debet assumere officium praedicationis nisi sit perfectus, Prov. XIX, 11: doctrina viri per patientiam, Ps. XCI, 15: bene patientes erunt. Concerning this he does three things: Circa hoc ergo tria facit: first, he enumerates the evils which they were to undergo; primo enumerat mala quae passuri erant; second, he teaches the manner of suffering: rejoice and exult; secundo docet modum patiendi: gaudete et exultate; third, he assigns a reason: for your reward. tertio assignat rationem: quoniam merces. 447. But evils are either present or absent; also, they become present in word and in deed: hence he sets forth the whole. Therefore he says, blessed are you. 447. Mala autem vel sunt praesentia vel absentia; item praesentia verbo et facto fiunt: unde totum ponit. Dicit ergo beati estis. But Augustine raises this question, for first he says when they will revile you, and afterward, and speak all that is evil against you, which seems to be the same thing. But it should be known that they revile who inflict abuses on sight, but they speak all that is evil who detract from those who are absent. For they revile those to whom many taunts are made: all curse me (Jer 15:10); or who when he was reviled, did not return abuse (I Peter 2:23). Therefore, blessed when they revile you, i.e., when they offend you in word and in deed. Chrysostom: the meriting of life eternal consists in two things: in doing the good and suffering evil, and just as any good deed, however little, is not lacking in merit, so also every injury has its reward. And persecute you, i.e., by driving you out of town after town: we are reviled and we bless (1 Cor 4:12); and further in this text, behold I send to you prophets and scribes and some of them . . . will persecute you from city to city (Matt 23:34). And they will speak, i.e., they will fabricate and accuse you of many evils, as deceivers (2 Cor 6:8), if you be reproached for the name of Christ (1 Pet 4:14). But it should be known that not everyone about whom evils are said is blessed, but it is required first that it be said falsely, and second for the sake of Christ; hence he says, untruly and for my sake; and this for my sake refers to all the things mentioned. Again, observe that it is the same when he says for my sake and above, for the sake of Christ. Sed hic movet Augustinus quaestionem, quia primo dicit cum vobis maledixerint, et post et dixerint omne malum, quod idem videtur. Sed sciendum quod maledicunt qui contumeliam visu gerunt, sed omne malum dicunt qui absentibus detrahunt. Maledicunt enim illis quibus multa improperia fiunt, Ier XV, 10: omnes maledicunt mihi; I Petri II, 23: qui cum malediceretur. Beati ergo cum maledixerint, id est offenderint verbo et facto. Chrysostomus: meritum vitae aeternae consistit in duobus: in faciendo bonum et sustinendo malum, et sicut quodcumque factum bonum quantumcumque minimum non caret merito, ita omnis iniuria habet praemium. Et persecuti, id est expellendo de civitate in civitatem, I Cor. IV, 12: maledicimur et benedicimus, et infra XXIII, 34: ecce ego mitto ad vos prophetas et scribas, et ex illis persequimini de civitate. Et dixerint, id est confixerint et infamaverint de multis malis; II Cor. VI, 8: ut seductores; I Petri IV, 14: si exprobramini in nomine Christi. Sed sciendum quod non omnes de quibus dicuntur mala beati sunt, sed requiritur primo ut mendaciter dicatur et secundo quod propter Christum, unde dicit mentientes propter me; et hoc propter me refertur ad omnia praedicta. Item nota quod idem est quod dicit propter me et supra propter Christum. 448. Rejoice. Here he teaches the manner, that is, how evils are to be borne. Above, when he was speaking about all things, he said blessed are they who suffer (Matt 5:10), i.e., who do not resent; but in apostles this does not suffice, but on the contrary, they must exult: count it all joy (James 1:2); the apostles went rejoicing (Acts 5:41). 448. Gaudete. Hic docet modum, quomodo scilicet toleranda sunt mala. Supra quando de omnibus loquebatur dixit beati qui patiuntur, id est qui non indignantur; sed in apostolis hoc non sufficit, immo oportet quod exultent; Iac. I, 2: omne gaudium; Act. V, 41: ibant apostoli gaudentes. But to the contrary, Augustine says you command these things to be borne, not to be loved. It must be said that we are not to rejoice in tribulations, but in the hope that we have on account of enduring them, just as the person who receives medicine does not rejoice in the bitterness of the medicine, but in the hope of health. Sed contra, Augustinus: tolerari ea iubes, non amari. Dicendum quod non est gaudendum de tribulationibus, sed de spe quam habent propter tolerantiam earum, sicut qui accipit medicinam non gaudet de amaritudine medicinae, sed de spe sanitatis. 449. And he says, rejoice and exult. There it should be known that to be delighted, to exult, to rejoice, and to be happy, are the same according to the thing, but differ in account. For delight is properly from the union of the very thing loved and the one coming together with it; joy is not only in this union but also in the apprehension of it; interior happiness and exultation are the effects resulting from joy and delight, for by these things the heart is enlarged: wherefore ‘laetitia’, happiness, is like ‘latitia’, largeness. Likewise, not only is the heart enlarged internally, but when it is signified externally, it appears, and then it is called exultation as something appearing without. 449. Et dicit gaudete et exultate. Ubi sciendum quod delectari, exultare, gaudere et laetare idem sunt secundum rem, sed differunt ratione. Delectatio enim proprie est ex coniunctione ipsius rei amatae et convenientis; gaudium est non solum in coniunctione sed et in apprehensione; interius laetitia et exultatio sunt effectus consequentes gaudium et delectationem, quia ex hiis primo dilatatur cor: unde laetitia quasi latitia; item non solum cor interius dilatatur, sed quando significatur exterius apparet, et tunc dicitur exultatio, quasi extra apparens. But one should rejoice because it will be to the confusion of unbelievers and the joy of believers; in this way blessed Laurence rejoiced on the rack, as it is written of him. And the reason for joy is twofold: first, the reward, hence for your reward is very great in heaven, namely, in the fiery one; hence and so will we be always with the Lord (I Thess 4:16). Augustine: in the fact that he says in heaven, he names the object of beatitude and the substance which will not be in bodily things but in spiritual ones, namely, in the enjoyment of God; and those spiritual goods are denoted by the heavens because of their solidity and firmness. And he says very great because of the superabundant reward of the apostles: a good measure (Luke 6:38); every one will receive his own reward (I Cor 3:8); I God am . . . your reward (Gen 15:1). The second reason is that rejoicing is an example, hence for so they persecuted the prophets. For it is a great comfort when someone becomes like great men and forefathers: which of the prophets did your ancestors not persecute? (Acts 7:52); take the prophets, my brethren, for an example (James 5:10). And note that in this the dignity of Christ is indicated, for he has his own prophets suffering for his sake, just as in the Old Testament, and also the dignity of the apostles, which is likened to the prophets. Gaudendum est autem quia erit ad confusionem infidelium et gaudium fidelium; sic gaudebat beatus Laurentius in craticulam, sicut de eo legitur. Et est duplex causa gaudii: praemium, unde quoniam merces copiosa in caelo, scilicet empyreo, unde I Thess. IV, 17: sic semper cum Domino erimus. Augustinus: in hoc quod dicit in caelo nominat obiectum beatitudinis et substantiam quae non in corporalibus erit sed in spiritualibus, scilicet in fruitione Dei; et ista spiritualia bona designantur per caelos propter soliditatem et firmitatem. Et dicit copiosa propter superabundantem mercedem apostolorum; Luce VI, 38: mensuram bonam; I Cor. III, 8: unusquisque accipiet propriam mercedem Gen. XV, 1: ego Deus merces tua. Secunda causa quare gaudendum est exemplum, unde Sic enim. Magna enim confortatio est quando assimilantur aliqui magnis et praecedentibus patribus, Act. VII, 52: quem prophetarum. Iac. V, 10–11: exemplum accipite fratres. Et nota quod in hoc designatur dignitas Christi quia habet prophetas suos patientes pro se sicut in Veteri Testamento, et etiam dignitas apostolorum qui assimilantur prophetis. Lecture 4 Lectio 4 Salt of the earth Sal terrae ^5:13 You are the salt of the earth. But if the salt lose its savor, wherewith will it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men. [n. 450] ^5:13 Vos estis sal terrae. Quod si sal evanuerit, in quo salietur? Ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus. [n. 450] ^5:14 You are the light of the world. A city set on a mountain cannot be hidden. [n. 456] ^5:14 Vos estis lux mundi. Non potest civitas abscondi supra montem posita. [n. 456] 450. You are the salt. Above, the Lord shows the dignity of the apostles by the fact that in tribulations they would not only be suffering, but even rejoicing. But now he speaks of their excellence in the fact that they must deter others from evils, and thus he compares them to salt: you are. 450. Vos estis sal. Supra ostendit Dominus dignitatem apostolorum quantum ad hoc quod in tribulationibus non solum patientes sed etiam gaudentes debebant esse; nunc autem dicit eorum excellentiam quantum ad hoc quod debent alios a malis coercere, et ideo comparat eos sali: vos estis. And concerning this he does two things: Et circa hoc duo facit: first, he defines their office as preventing others from evils; primo enim determinat eorum officium quantum ad hoc ut a malis arceant alios; second, he shows how they must protect themselves from evils, at but if salt loses its savor. secundo ostendit quomodo debent se ipsos a malis arcere, ibi quod si sal evanuerit. 451. Therefore he says, you are the salt. He compares them to salt for four reasons. 451. Dicit ergo vos estis sal. Comparat eos sali propter quatuor rationes. First, because of the generation of salt, which is from water and wind and the heat of the sun: for the spiritual generation is from the water of baptism and the power of the Holy Spirit: unless someone is born again of water and the Holy Spirit, he cannot enter the kingdom of God (John 3:5); and from the heat of the sun which is the fervor of love that comes from the Holy Spirit, the love of God has been poured into our hearts by the Holy Spirit who is given to us (Rom 5:5). Second, because of the uses of salt, the first of which is that all things are seasoned with salt: hence he signifies the wisdom that apostolic men should have, for the wisdom of doctrine (Sirach 6:23); walk in the wisdom of God toward those who are without (Col 4:5). Prima, propter salis generationem quae ex aqua est et vento et calore solis: generatio enim spiritualis ex aqua baptismi est et virtute Spiritus Sancti, Ioh. III, 5: nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei, et ex calore solis, id est fervore dilectionis quae est a Spiritu Sancto, Ro. V, 5: caritas Dei diffusa est in cordibus vestris per Spiritum Sanctum. Secundo, propter utilitates salis quarum prima est usus quia omnia sale condiuntur: unde significat sapientiam quam debent habere viri apostolici, Eccli. VI, 23: sapientia enim doctrinae, Col. IV, 5: in sapientia ambulate ad eos qui foris sunt. The second reason was in Leviticus, for in every sacrifice salt was added (Lev 2:13), for the apostolic teaching should shine out of our every work. Secunda ratio erat Levi. II, 13 quod in omni sacrificio adiungeretur sal, quia doctrina apostolica debet in omni opere nostro relucere. The third reason is that it consumes an excess of humors and by doing so, it preserves from rotting: and in the same way the apostles curbed carnal desires through their teaching: for the time past is sufficient (I Pet 4:3); not in rioting (Rom 13:13). Tertia ratio est quia consumit superfluitatem humorum et per hoc praeservat a putredine: ita apostoli sua doctrina refrenabant super concupiscentias carnales, I Petri IV, 3: sufficit praeteritum tempus; Ro. XIII, 13: non in comesationibus. The fourth effect is that it renders the earth sterile: hence it is said that some conquerors sowed salt outside the city they had seized so that nothing would grow; so also the evangelical teaching makes the earth sterile, namely so that earthly works do not spring up in us: have no fellowship with the unfruitful works of darkness (Eph 5:11). Therefore the apostles are called salt because they have the sting of withdrawing from sins: have salt in you (Mark 9:49). Quartus effectus est quia reddit terram sterilem: unde dicitur quod aliqui victores extra civitatem quam ceperant superseminabant salem ut scilicet nihil oriretur; ita etiam doctrina evangelica facit terram sterilem, ut scilicet terrena opera in nobis non oriantur, Eph. V, 11: nolite communicare operibus infructuosis tenebrarum. Ergo apostoli dicuntur sal quia habent mordacitatem retrahendo a peccatis; Marci IX, 49: habete in vobis sal. 452. But someone might say: ‘It is enough that I have salt; it is not at all necessary that the virtues of salt preserve you from sin,’ and to this four arguments can be made. 452. Sed posset aliquis dicere: sufficit quod habeam sal. Immo oportet quod virtutes salis preservent te a peccato, et ad hoc inducit quatuor rationes. 453. The first is taken from incorrigibility, hence but if salt loses its savor. Those things properly lose their savor which lose their virtue: like strong wine when it loses its virtue, so also salt when it loses its bite: if salt became bland, wherewith will you season it? (Mark 9:49). Hence someone loses his salt when he falls into sin: they became vain in their thoughts (Rom 1:21). If therefore because of tribulations or something else you fall from the truth, with what will you be salted, i.e., by what other salt will it be salted? For if the masses sin, they can be corrected, but if a prelate does, nothing can repair it: how long will they be incapable of innocence? (Hos 8:5). And it should be noted that it says, but if the salt should grow insipid (Luke 14:34): for it is a great insipidity to forgo eternal goods for temporal ones. 453. Prima sumitur ex incorrigibilitate, unde quod si sal evanuerit. Illa proprie evanescunt quae amittunt virtutem suam: sicut vinum forte quando amittit virtutem, ita sal quando amittit mordacitatem, Marci IX, 49: si sal insulsum fuerit, in quo illud condietis? Unde tunc evanescit aliquis quando in peccato subiacet, Ro. I, 21: evanuerunt in cogitationibus suis. Si ergo propter tribulationes vel aliquid aliud a veritate recedis, in quo salieris, id est quo alio sale salietur? Si enim plebs peccat potest corrigi, sed si praelatus, nullus potest emendare, Osee VIII, 5: usquequo non poterunt emundari. Et notandum quod Luce XIV, 34 dicitur: quod si sal infatuatum fuerit: magna enim fatuitas est dimittere aeterna pro temporali. 454. The second reason is taken from usefulness, hence good for nothing, and Luke explains this: neither for the land nor for the dunghill (Luke 14:35), for it makes the earth sterile and it does not fertilize the dunghill. So are spiritual men good for nothing when they sin, because they are not good for secular affairs, like soldiers and such: son of man, what will be made of the wood of the vine? (Ezek 15:2); all have gone aside (Ps 53:3). 454. Secunda ratio sumitur ex utilitate, unde ad nihilum, et hoc exponit Lucas XIV, 35: neque in terra neque in stercore utile est, quia terram facit sterilem et stercora non fecundat. Ita spirituales quando peccant ad nihilum valent quia non ad saecularia negotia sicut milites et huiusmodi, Ez. XV, 2: Fili hominis, quid fiet de ligno vitis? etc., Ps. omnes declinaverunt. 455. The third reason is taken from imminent danger, and it has two branches according to the two dangers. The first is expulsion, hence but to be cast out, of the Church, that is: without are dogs (Rev 22:15). Again, that the dignity of priestly magisterium is taken away: because you have rejected knowledge . . . you shall not do the office of priesthood for me (Hos 4:6), and below: the kingdom of God will be taken from you (Matt 21:43), and here it is nothing but to be cast out. The second danger is vilification, because those who live spiritually at first, but then fail, become contemptible, and this is and to be trodden on: this man began to build (Luke 14:30); you have departed out of the way, and have caused many to stumble at the law (Mal 2:8). And according to Augustine it should be noted that if certain holy men are vilified, as is said above, and they speak all that is evil against you (Matt 5:11), nevertheless they can never be trampled underfoot, for they always have their hearts in heaven, and only those can be trampled who are lying on the earth. 455. Tertia ratio sumitur ex periculo imminenti, et habet duos ramos secundum duo pericula. Primum est expulsio, unde nisi ut mittatur foras, de Ecclesia scilicet, Apoc. ult. foris canes. Item ut auferatur ei dignitas sacerdotalis magisterii, Osee IV, 6: quia scientiam repulisti, infra XXI, 43: auferatur a vobis regnum Dei, et hoc est nisi ut mittatur foras. Secundum periculum est vilificatio, quia qui primo vivunt spiritualiter et deficiunt, contemtibiles fiunt, et hoc est et conculcetur, Luce XIV, 30: hic homo cepit aedificare et non potuit consummare, Mal. II, 8: recessistis de via et scandalizastis plurimos in lege. Et notandum, secundum Augustinum, quod si aliqui sancti homines vilificantur, sicut dicitur supra et dixerint omne malum etc., numquam tamen possunt conculcari, quia semper cor habent in caelo, et illi proprie conculcantur qui in terra iacent. 456. You are the light. Here is set forth the third dignity of apostles. For just as they must deter others from evils, so they must also illuminate. And concerning this he does two things: first, he shows their dignity; second, he removes faintheartedness, at a city . . . cannot be hidden. 456. Vos estis lux. Hic ponitur tertia dignitas apostolorum. Sicut enim debent arcere alios a malis, ita debent et illuminare. Et circa hoc duo facit: primo ostendit eorum dignitatem; secundo removet pusillanimitatem, ibi non potest civitas.