Sermo Beati qui habitant
Happy Those Who Live in Your House
Sermo de omnibus sanctis
Sermon on the Feast of All Saints, the First of November
In Psalmo.
Psalm 84:4
Beati qui habitant in domo tua, Domine, in secula seculorum laudabunt.
Happy those who live in your house, O Lord; they will praise you forever and ever.
Sermo
Sermon
Unam esse societatem Dei et angelorum et hominum nullus rectae sentiens ignorat, de qua dicit Apostolus <I ad> Corinthios I: fidelis Deus per quem vocati estis in societatem filii eius Iesu Christi Domini nostri, et Iohannis I: si ambulamus in luce sicut et ipse in luce est, societatem habemus ad invicem. Haec autem est societas in quantum in uno fine communicant, scilicet beatitudine. Nam et Deus beatus est et angeli adipiscuntur beatitudinem, et homines, sed Deus per essentiam, alii per participationem, unde <ad> Timotheum VI: quem suis temporibus ostendet beatus et solus potens. Inter eos autem qui in uno fine societatem habent, talis debet esse operum communicatio ut qui nondum finem consecuti sunt ad finem adducantur, et ideo viatores ad beatitudinem inducimus verbis et exemplis. Qui autem iam finem consecuti sunt alios ad consequendum iuvant. Et inde est quod sanctorum festa celebramus qui iam beatitudinem sunt adepti ut eorum adiuvemur suffragiis, aedificemur exemplis et premiis provocemur. Sed quia nec singulorum sanctorum, quorum numerus nobis ignotus est, festa possumus celebrare et in sollemnitatibus quas celebramus negligentias multas committimus, salubriter providit Ecclesia ut simul omnium sanctorum festivitates celebret in communi, ut quod singulis specialiter non exibet, in hac saltem sollemnitate exibeat et quidquid neglectum est in hac quodammodo expietur. Quia igitur de beatorum societate nunc festa peragimus, de beatitudine dicendum est.
There is no one with a correct understanding who does not know that the community of God and angels and people is one community. The Apostle speaks of this in 2 Corinthians 1: the faithful God by whom you are called into the community of his Son, our Lord Jesus Christ (1 Cor 1:9). And John 1 reads: if we walk in the light, just as he also is in the light, we are in communion with one another (1 John 1:7).
This is a community insofar as they share the same end, namely, happiness, for God is happy, and angels attain happiness by effort, and people do, too. But God has it by essence, whereas the others have it by participation. Therefore, it says in 1 Timothy 6:15: in his time the happy and only powerful God will show us Jesus Christ.
Now, people who live together, in the sense that they have the same end, must share with one another what they are doing in such a way that those who have not yet reached the end are led to it. And therefore, we, the ones on the way to happiness, are led into it by words and examples. Whereas the ones who have already achieved the end help others to achieve it. And this is the reason why we celebrate the feasts of the saints who have already attained happiness, so that we may be helped by their favors and may be built up by their examples and stimulated by their rewards.
But since we cannot celebrate all the feasts of the individual saints, because their number is unknown to us (cf. Rev 7:9), and since in the solemnities that we do celebrate we neglect many things, the Church provides to our benefit that she celebrates the festivities of all the saints conjointly at the same time, so that what was not rendered to each individual saint would at least be rendered in this solemn feast, and everything that was neglected would be somehow replenished by it.
Therefore, since we have come now to the festivities of the community of the saints, the happy ones, we are to speak about happiness.
1. Sciendum igitur est quod licet omnium hominum affectus ad beatitudinem tendat, circa beatitudinem tamen diversi diversimodae opinati sunt ex quibus plurimi erraverunt. Quidam namque erraverunt circa beatitudinis mansionem, quidam circa durationem, quidam circa occupationem sive operationem beatorum.
1. So we must know that, although the affect of all people is directed towards happiness, still there are some people with a different idea about happiness, very many of whom err. For some err concerning (1.1) the abode of happiness, (1.2) others concerning its duration, and (1.3) others again concerning the occupation or operation of the happy ones.
1.1. Circa beatitudinis mansionem erraverunt quidam ponentes beatitudinem in hoc mundo, sive ponerent in rebus corporalibus, sive in virtutibus aut scientiis. Contra quos dicit Dominus per Isaiam III: popule meus, qui beatum te dicunt, ipsi te decipiunt. Et merito,
1.1. Some err concerning the abode of happiness because they think that happiness is in this world: either in corporeal things or in virtues or in knowing things. Against them the Lord says through Isaiah 3:12: my people, those who are calling you happy are deceiving you. And this is rightly spoken,
1.1.1. quia haec opinio est primo contra beatitudinis perfectionem. Beatitudo enim secundum Philosophum est perfectum bonum; eo quod sit ultimus finis, oportet omnino quod desiderium quietet; quod non esset si ea habita adhuc aliquid desiderare restaret. In hac autem vita perfectio boni non potest esse, nec in rebus mundi quia adipiscentes ea adhuc ampliora desiderant, nec in virtutibus et scientiis, quia cuilibet homini adhuc restat ut in virtutibus et scientiis proficiat. Psalmista: imperfectum meum viderunt oculi tui. II <ad> Corinthios XIII: ex parte enim cognoscimus etc.
1.1.1. because this opinion is first of all at odds with the perfection of happiness. For, according to the Philosopher, happiness is the perfect good. And since it is the ultimate end, it is absolutely necessary that it quiets desire. This would not be the case if, after these things have come into our possession, some desire would remain. In this life, however, neither can the perfection of the good be in the things of this world—because as people attain these things, they desire even more—nor can they be in virtues and knowing things, because for every man hitherto [the desire] remains to advance in virtue and knowledge. The psalmist says: your eyes have seen my imperfection (Ps 139:16). 1 Corinthians 13 reads: for we know in part, in part we prophesy (1 Cor 13:9).
1.1.2. Secundo contra beatitudinis puritatem. Nam cum beatitudo sit summum bonum, oportet quod malum ei non admisceatur. Nam summae album oportet esse nigro omnino impermixtum; unde non potest aliquis beatus dici qui alicui miseriae subiaceat, nec potest simul esse miser et felix. Nullus autem in hac vita invenitur qui alicui miseriae non subiaceat, vel quantum ad incommoda rerum vel amicorum vel personae, per quae etiam actus virtutis et scientiae impediuntur; unde Iob dicit de homine quod repletur multis miseriis.
1.1.2. Second, this opinion is at odds with the purity of happiness. For, since happiness is the highest good, it cannot be mixed with evil. For it is absolutely necessary that white be not at all mixed with black. Hence someone cannot be called happy who is subject to one or another misery, nor can someone at the same time be unhappy and happy. Yet in this life no one can be found who is not subject to a particular misery, either insofar as it concerns discomfort as regards things or [insofar as it concerns discomfort as regards] friends or some person, through which also the realization of our virtue and knowledge is hindered. Hence Job says about man that he is filled with many miseries (Job 14:1).
1.1.3. Tertio, contra beatitudinis stabilitatem, nam beatitudo desiderium non quietaret nisi stabilis esset. Quanto enim bona habita magis amantur, tanto maior afflictio consequitur si de eorum amissione timeatur, unde secundum Philosophum non est extimandum quod felix sit camaleon qui ad aspectum colorem variat, sed oportet eum esse impermutabilem, quod quidem in hac vita esse non potest. Nam res exteriores et corpus hominis diversis casibus subiacent, de quibus nullus potest esse securus, ita quod experimento discere possumus in hac vita stabilitatem non esse, unde dicitur in Iob quod homo nunquam in eodem statu permanet, et Proverbiorum XIIII: extrema gaudii luctus occupat.
1.1.3. Third, this opinion denies the stability of happiness. For happiness would not quiet our desire unless it were stable; the more we love the goods we possess, the more affliction they bring about as we fear losing them. Therefore, according to the Philosopher, we must not think that a happy person is a chameleon which changes color at a glance; he must rather be unchangeable, something we cannot be in this life. For exterior things and the human body are subjected to various events, and no one is safeguarded against this, so that from experience we can learn that in this life there is no stability. Thus it says in Job 14:2 that man never remains in the same state. And Proverbs 14:13 reads: the ends of joy are taken up by grief.
Si ergo interroges psalmistam ubi sit vera beatitudinis mansio, respondet: beati qui habitant in domo tua, Domine.
Therefore, if you ask the psalmist where the true abode of happiness is, he answers: happy those who live in your house, Lord (Ps 84:5).
1.2. Circa durationem beatitudinis erraverunt quidam dicentes animas a corpore exutas beatitudinem adipisci quae post multa annorum curricula ad corpus redeunt et, miseriis presentis vitae subiecte, desinunt esse beate. Et hic est error Platonis et sequacium eius, in quem incidit etiam Origenes; de quibus potest intelligi quod dicitur Sapientiae II: non iudicaverunt honorem animarum sanctarum, Mathaei XXV: ibunt hii in supplicium aeternum, iusti autem in vitam aeternam. Haec autem opinio reprehensibilis videtur propter tria.
1.2. Concerning the duration of happiness some people err, saying that the souls that have left the body attain happiness and that after a long course of years they return to a body and that they subsequently stop being happy because they are subjected [again] to the miseries of our present life. And this is the error of Plato and his followers; even Origen fell into this error. What is said in Wisdom 2:22 can be applied to them: they were of the opinion that the souls of the holy ones are not rewarded. And in Matthew 25:46 we read: these will go into the eternal punishment, but the just ones will enter eternal life. Well, this idea of theirs seems to be reprehensible for three reasons:
1.2.1. Primo quia est contra desiderium naturae. Naturaliter enim inest cuilibet rei appetitus ut conservet se in esse et in sua perfectione. Sed hoc interest quia res quae carent ratione ad universale non extenduntur, sed eorum appetitus tendit ad hic et nunc ut eorum perfectio conservetur. Rationalis vero natura, quae universale coniectat, perfectionis sue conservationem in omne tempus naturaliter appetit. Unde nature desiderio non satisfieret si non perpetua beatitudine anima potiretur nec esset vera beatitudo cum ignorantia futuri defectus vel cum praescientia futuri casus. Ex hoc autem naturali desiderio loquitur Apostolus II <ad> Corinthios V: nam ingemiscimus habitationem nostram quae de caelo est superindui cupientes etc.
1.2.1. First, because it is at odds with the natural desire. For naturally there is in everything an appetite by which it conserves itself in being and in its perfection. But there is a difference: things which lack the ability to consider [what perfection] in general [is], do not reach [for perfection]; their appetite is directed towards the here-and-now, so that their perfection is preserved. Yet a rational nature which surmises [what perfection] in general [is], naturally has the appetite to conserve its perfection all the time. So, if the soul has not reached everlasting happiness, it is not satisfied by natural desire. Nor would it be true happiness with the ignorance of a defect to come or with the foreknowledge of misfortune to come. Well, in view of this natural desire the Apostle says in 2 Corinthians 5:2: for we groan, longing to be clothed with our dwelling place from heaven, et cetera.
1.2.2. Secundo contra perfectionem gratiae. Omnis enim res quae sua perfectione totaliter impletur sub ea immobiliter perseverat. Propterea materia prima sub forma aeris non perpetuo manet quia talis forma non totam implet capacitatem materie. Intellectus vero permanet in assenciendo primis principiis quia per ea intellectus impletur quantum ad illam veritatem, non autem totaliter impletur probabilibus argumentis et ideo eis non immobiliter assentit. Anima vero beata totaliter beatitudine impletur; alias non esset perfectum bonum. Unde dicitur in psalmo: adimplebis me laetitia cum vultu tuo etc., et propter hoc sequitur: delectationes in dextera tua usque in finem. Et quia ad talem plenitudinem gratiae sequitur perpetuitas, ideo dicitur Apocalipsis III: qui vicerit, faciam eum columnam in templo Dei mei et foras non egredietur amplius.
1.2.2. Second, because it is at odds with the perfection of grace, for everything that is totally filled with its own perfection is immovably preserved in it. Therefore, prime matter does not remain in the form of air forever, since such a form does not fill the total capacity of the matter. The intellect truly remains immovable in its thinking according to the first principles, because through them the intellect is filled insofar as it concerns that truth. It is not, however, completely filled with probable chains of reasoning, and so it does not think in an immovable way. But a happy soul is totally filled with happiness; otherwise, happiness would not be a perfect good. Therefore, we read in a psalm: you will fill me completely with joy when I see your face (Ps 16:11), et cetera. And because of this it continues: delights are in your right hand till the end (ibid.). And because the everlasting duration [of this] leads to such a fullness of grace, it says in Revelation 3:12: the one who will conquer, I will make him a pillar in the temple of my God, and he will not go out from it any more.
1.2.3. Tertio contra equitatem divinae iustitiae. Nam homo per caritatem Deo adheret cum proposito nunquam recedendi ab eo, <ad> Romanos VIII: quis nos separabit a caritate Christi? Unde caritati non satisfieret plenariae si quandoque a Dei fruitione removeretur. Propter hoc dicit Iohannes, VI: eum qui venit ad me non eiciam foras.
1.2.3. Third, it goes against the equity of the divine justice, for through love a human being clings to God with the intention never to recede from him. Romans 8:35: who will separate us from the love of Christ? Hence it is not fully satisfying for love if it is at times removed from the enjoyment of God. Because of this John 6:37 says: I will not throw out who comes to me.
Si ergo interrogetur psalmista de hac opinione, respondet: in secula seculorum laudabunt te.
So if you ask the psalmist what he thinks about this idea, he responds: they will praise you for ever and ever (Ps 84:5).
1.3. Circa occupationem beatorum vel operationem eorum errant Iudei et Sarraceni qui dicunt homines beatos comessiationibus et potationibus et coniunctionibus feminarum vacare. Quod reprobat Dominus Mathaei XXV: in resurrectione neque nubentur neque nubent etc. Quae quidem opinio recte reprobatur.
1.3. Jews and Muslims err about the happy ones’ occupation or what they do; they say that the happy people abandon themselves to excessive eating, drinking-bouts, and unions with women. The Lord rejects this in Matthew 22: in the resurrection they neither marry nor are they given in marriage, but they are as God’s angels in heaven (Matt 22:30). Indeed, their opinion is justly rejected, for it is,
1.3.1. Est enim primo contra hominis privilegium. Nam si beatitudo hominum sit secundum usum ciborum et venereorum qui etiam in aliis animalibus inveniuntur, oportebit non solum hominis sed etiam aliorum animalium beatitudinem esse, cum tamen hoc sit hominis privilegium quod inter inferiores creaturas ipse sit solus capax beatitudinis, unde psalmista: homines et iumenta salvabis, Domine, salute scilicet corporali, filii autem hominum, specialiter, in tegmine alarum tuarum sperabunt.
1.3.1. first of all, against the privilege of mankind. Because, if happiness were according to the use of food and sensual things that are found in other living creatures too, not only mankind, but even animals ought to have happiness—although this still is the privilege of mankind, that among the lower creatures only the human being is capable of happiness. Hence the psalmist says: Lord, you will save people and yoked animals (Ps 36:7), that is, through the salvation of the bodies; yet only the children of the people will hope in the shelter of your wings (Ps 36:8).
1.3.2. Secundo contra nature gaudium. Nam natura superior per inferiorem non beatificatur. Si autem beatitudo hominis in comedendo et bibendo consisteret, iam beatificaretur per cibos quos comedit, et sic essent cibi homine digniores, cum tamen homo super omnes naturas inferiores collocetur, psalmista: omnia subiecisti sub pedibus eius etc.
1.3.2. Second, it goes against the nature of joy, for a higher nature is not made happy by something lower.
If, however, the happiness of mankind consisted in eating and drinking, then someone would also be made happy by the foods he eats, and thus these foods would be worth more than a human being.
Mankind, however, is still placed above all other lower natures, according to the psalmist: you have laid all things under his feet, sheep and cattle all over the world and furthermore the wild animals of the plain, the birds of the heaven, and the fish of the sea (Ps 8:7–9).
1.3.3. Tertio contra virtutis studium. In hoc enim virtus consistit quod a voluptatibus retrahatur homo, unde virtutes quae sunt circa voluptatibus a cohibitione nominantur sicut abstinentia, temperantia et huiusmodi; e contra autem de virtutibus quae circa laboriosa et difficilia sunt, ut patet de fortitudine et magnanimitate et similibus. Si autem beatitudo hominis in voluptatibus carnalibus consisteret, virtus quae est via beatitudinis a voluptatibus carnalibus non retraheret sed voluptates implicaret, quod contingit in illis de quibus dicitur <ad> Philippenses III: quorum Deus venter est etc.
1.3.3. Third, it goes against the concentration on the virtues. Because, for a human being, virtue consists in being torn away from pleasures. Hence the virtues that concern pleasures are named by what restricts them, like abstinence, temperance, and the like. On the other hand, there are the virtues that concern wearisome and difficult things, as we clearly see in regard to strength and magnanimity and the like. Now if the happiness of mankind consisted in the pleasures of the flesh, virtue, which is the way of happiness, would not tear us away from the pleasures of the flesh, but would imply the pleasures. This happens in those about whom Philippians 3:19 says: their belly is their god, et cetera.
Si ergo interrogemus David quid de occupatione seu operatione beatorum senciat, respondet: laudabunt te.
So, if we ask David what he thinks that the occupation and action is of the happy ones, the saints, he would answer: they will praise you (Ps 84:5).
2. Restat autem videre qualiter ad hanc beatitudinem pervenitur. Sciendum autem tres esse beatitudines.
2. Now it remains to see how we can arrive at this happiness. We must know then that there are three types of happiness.
2.1. Prima est mundana quae in habundantia et fruitione mundanorum consistit, psalmista: beatum dixerunt populum cui haec sunt. Quae quidem beatitudo in primis consistit in honoribus, divitiis et deliciis, quia ut dicitur I Iohannis II: omne quod est in mundo concupiscentia carnis etc.
2.1. The first is worldly happiness, which consists in possessions and the enjoyment of worldly things. The psalmist says: they call the people that has these things happy (Ps 144:15). And indeed, this happiness consists primarily in honors, riches, and delightful things, because, as it is said in 1 John 2:16: all that is in the world: the concupiscence of the flesh, et cetera.
Sub honore autem comprehenditur dignitas et fama, ut sic haec tria includant illa quinque in quibus Boetius dicit terrenam felicitatem consistere. Ad dignitatem autem ambitiosi pervenire nituntur per fastum et pecuniam quia scriptum est Ecclesiastes X: pecuniae obediunt omnia, et Proverbiis: multi colunt personam divitis. Dominus autem docet per contrariam viam ad dignitatem pervenire, scilicet per paupertatem et humilitatem, quia ut dicitur Luce II: deposuit potentes de sede, et dicitur Mathaei V: beati pauperes spiritu etc.; regnum autem ponitur quia est pretiosum inter honores. Haec autem beatitudo Christo principaliter convenit quia cum antiqui patres divitiis <uterentur>, ipse primus hanc nunciavit et docuit, <ad> Corinthios VIII: scitis gratiam Domini nostri Iesu Christi, Mathaei II: si vis perfectus esse, vade et vende etc.
Yet, under honor we understand dignity and a good name, so that in this way these three include those five in which, according to Boethius, earthly happiness consists. Ambitious people strive after dignity by means of arrogance and money, as it is written in Ecclesiastes 10:19: all things obey money, and in Proverbs 19:6: many honor a person because of his riches. The Lord teaches [us], however, to arrive at dignity by the opposite way: by poverty and humility, because, as it says in Luke 2: he has brought down the mighty from their seat (Luke 1:52), and it is said in Matthew 5:3: happy the poor in spirit, for the kingdom of heaven is theirs. It says kingdom because it is precious among the honors.
Well, this happiness belongs foremost to Christ, for, because the old fathers [patriarchs] made use of riches, he was the first who preached and taught this, as we read in 2 Corinthians 8:9: you know the gracious gift of our Lord Jesus Christ, that, although he was rich, he became poor for your sake, so that by his poverty you might be rich; [compare] Matthew 2: if you want to be perfect, go and sell what you have and give to the poor, and you will have a treasure in heaven (Matt 19:21).
Ad divitias autem homines huius mundi frequenter per litigia perveniunt vel bellando vel saltem in causis decertando, Iacobus: litigatis et belligeratis. Sed Deus contrariam viam docet, scilicet mansuetudinis per quam aliquis nec irritat nec irritatur. Nec est mirum quia, ut dicitur in Proverbiis: mansuetis dabitur regnum. Et ideo dicit: beati mites etc. Et haec beatitudo competit martiribus qui contra persecutores non sunt irritati sed magis pro eis oraverunt, <ad> Corinthios VIII: maledicimur et benedicimus etc. Unde de eis dicitur: non murmur resonat, non querimonia etc.
Yet people of this world often arrive at riches by quarrels or warfare or by somehow using violence in matters, as it says in James 4:2: you quarrel and wage war. But God teaches the opposite way, namely, the way of mildness, by which no one either angers or becomes angry. And this is not astonishing, because, as it says in Proverbs 3:34: the kingdom will be given to the mild. And hence the Lord says, happy the meek for they will inherit the earth (Matt 5:5). And this happiness befits the martyrs, who were not angry with their persecutors, but rather prayed for them. Thus it says in 1 Corinthians 4: we are cursed, but we bless; we are persecuted, but we endure (1 Cor 4:12). Thus it is said about them: no groaning resounds, no complaint, et cetera.
Ad delectationes autem homines per varia solacia pervenire nituntur, unde Isaiae XXI: tenent tympanum etc. Sed contrariam viam docet Dominus, scilicet luctus, unde dicit: beati qui lugent etc. Et de hoc dicitur in Thobia quod post lamentationem et fletum etc. Et haec beatitudo competit confessoribus qui in multo gemitu et luctu presentem vitam duxerunt secundum illud Trenorum III: multi enim sunt gemitus nostri.
People strive to arrive at delights by various comforts. Thus it says in Job 21: they hold the tambourine and the harp and rejoice at the sound of the flute (Job 21:12). But the Lord teaches the opposite way: mourning; he says: happy they who mourn for they will be comforted (Matt 5:4). And concerning this, Tobit 3:22 (Vg) reads, after lamentation and tears you pour out exaltation. And this happiness befits the ones who confessed their faith, who under much sighing and mourning have lived their life on earth, in accordance with Lamentations 3: for, many are our sighs (Lam 1:22).
2.2. Secunda beatitudo est politica quae consistit in hoc quod aliquis per actum prudentiae in actibus suis bene se gubernat, cuius maximum posse est cum non solum se sed etiam civitatem et regnum gubernat, unde haec beatitudo praecipue regibus et principibus competit; de hac dicitur Iob XXII: auris audiens beatificat me. Sciendum tamen differentiam esse inter regem et tyrannum.
2.2. The second happiness belongs to the political realm, which consists in this: by acting with prudence someone governs his own actions well. The maximum of his ability is reached when he governs not only himself, but even a city and a kingdom. Hence this happiness befits in particular kings and princes. We read about this in Job 22: the hearing ear blesses me (Job 29:11). Still, we must know that there is a difference between a king and a tyrant,
2.2.1. Nam rex est qui suo regimine bonum populi intendit, unde regis propositum ab ordine sue sapientiae non discordat, Proverbiorum VIII: per me reges regnant. Sed tyrannus voto suo ab ordine divinae sapientiae discordare intendit; intendit enim pocius sui desiderii sacietatem, ut scilicet impleat omne quod libet et ad hoc intendit pervenire per rapacitatem aliquos iniustae spoliando, unde Proverbiorum XXVIII: leo rugiens et ursus esuriens princeps impius super populum pauperem. Sed Dominus per contrariam viam pervenire docet, scilicet per iustitiam, unde dicit: beati qui esuriunt et siciunt iustitiam etc. Et hoc est quod dicitur in Proverbiis: iustus comedit et replet. Haec autem beatitudo convenit antiquis patribus qui maximo desiderio perfectam Christi iustitiam esuriebant, Isaiae LVIII: utinam disrumperes caelos etc.
2.2.1. for a king is someone who is intent upon the good of the people by his reign. So, what a king issues is not discordant with the order of his wisdom (cf. Jer 23:5). Proverbs 8:15 reads: kings reign by me. But a tyrant is by his own wish intent upon being discordant with the divine order of wisdom, for he aims rather at the satisfaction of his own desire, so that he accomplishes everything as he pleases and is intent to arrive at this through greed, by plundering others unjustly. Hence it says in Proverbs 28:15: a godless prince over a poor people is a roaring lion and a hungry bear. But the Lord teaches us to arrive [at happiness] by the contrary way: by justice. Thus he says: happy they who hunger and thirst for justice, for they will be filled (Matt 5:6). And this is what is said in Proverbs 13:25: the just eats and is satisfied. Now, this happiness befits the old fathers [patriarchs], who with the greatest desire hungered for the perfect justice of Christ. We see this desire in Isaiah 64: O, that you would rend the heavens and come down (Isa 64:1).