In preparation for the liturgy next Sunday, March 29, before the Passion, we publish the usual sermon "theme" of S. Alfonso Maria de 'Liguori, who faces a "danger to the soul that brings coolness" and treaties on the Gospel of John S. Augustine, the commentary on the Sunday Gospel (John 8, 46-59).
Sermon XIX. - For Passion Sunday
Danger that the soul bears the coolness.
Iesus autem abscondit if. (8 Ioan.. 59.)
Jesus Christ is the true light that enlightens all men: true quae Illuminat omnem hominem Lux 1. Enlightens everyone, but it can not enlighten those who willfully shut their eyes to light them as the Saviour is hidden, and so eglino remain in darkness and walking in the dark, how can they escape the many dangers of getting lost in this life that there are , which is given to us by God as a way to attain eternal life? So now I want to make you understand the great danger that the soul bears the coolness, but for that the Lord hides his divine light, and shrinks due to the hands and aid, without which it will make if very difficult to accomplish journey of life, and not fall into some ravine, is to say, life without falling into a mortal sin. Let's see it.
Does not mean that warm soul that lives in grace of God, nor do we intend that which he makes some venial sin, but for mere weakness, making their will, because this sort of faults no man can be exempt because of nature infected by original sin, makes us impossible without a special grace that only the Divine Mother was granted for life to avoid any slight fault, whence s writes. John: It dixerimus, quoniam peccatum not habemus, ipsi seducimus nos, et veritas in non est nobis 2. God allows these spots even in the saints to keep them humble and make them understand that because they fall into these defects with all their good intentions and promises, it would fall into grave sins, if not his divine hand that sustains them. And so when we see ourselves falling into these errors, we must humble ourselves, and acknowledging our weakness, procure continuously recommend us to God that we keep our hands on and not allow yourself to fall into serious sins and free us from the present.
Which is of course the warm soul? Means that often falls into venial sins volontarj full and deliberate, lies in the deliberate, deliberate acts of impatience, deliberate curses and the like. These faults may well be avoided with the help from those divine souls good, strong to suffer the first death, that deliberately committing a venial sin. S was saying. Teresa makes us more harm than a venial sin, that all the demons of hell, whence then exhorted her nuns: My daughters, I felt as sin, however small it is, may God deliver you. Some people complain that the Lord keeps them dry and arid, without experiencing any spiritual sweetness, but how we want God to be liberal with us from 'his favor, when we go so low with God! Already we see that the lie, the curse, quell'ingiuria the next, the gossip, although it is not negligence, is nevertheless disgusted with God, and do not refrain from it, and then we want God to give us his divine consolations?
But someone will say: venial sins, as they are, do not deprive me of the grace of God: I will save myself with all these well, just to save me. You say: Enough to save me? But look what's telling you. Augustine: Ubi dixisti sufficit, ibi periisti. If you said, enough, there'll be lost. In order to clearly understand what he's saying. Augustine and see the danger that brings with it the state of lukewarmness in which there are those who fall into sins and deliberate venial used, without penalty and without thinking pigliarsene emendarsene, one must understand that the dress made for slight faults insensibly leads the soul to relax in serious crimes, for example, the dress made in designing small feuds leads to relax in serious feuds: the dress to theft minutes leads to big theft: the habit of affection to some venial person of the opposite sex leads to relaxation in mortal suffering. Writes s. Gregory: Nunquam Illic soul cadit quo, iacet 3. The soul does not remain where it falls, but continues to go deeper. The fatal weakness for the most part not due to serious disorders, but many trifling disturbances continued, and so likewise fall into serious sin of many souls often used comes from venial sins, because they make the soul so weak that sopravvenendo then some strong temptation, she has no strength to resist and falls.
Many do not wish to be separated from God by mortal sin, they want to follow him, but from a distance, making no account of 'venial sins, but they can easily happen what happened to s. Peter. When Jesus Christ was taken from 's soldiers in the garden. Peter did not want to leave, but he started to follow him from afar: Petrus autem sequebatur eum to longe 4. But then came s. Peter at the house of Caiaphas, who was just accused of a disciple of Jesus Christ, was seized with fear, denied him three times. Says the Holy Spirit: Here spernit modest, paulatim decidet 5. He who despises small falls, one day you will easily fallen into some abyss, since making the dress, as I said, give to God in many trifling disgust will not have much repugnance in him then some serious loathing.
The Lord says: Do you understand nobis parvulas vulpes, quae demoliuntur vineas 6. It does not say, take the lions, bears, foxes, but small: the lion and the bear scare, and so they each try to stay away to avoid being eaten, but the little foxes do not give fright, and meanwhile elle ruinano the vineyard because doing quarries fans to dry the roots of the vines. The mortal sin frightens the soul God-fearing, but if she relaxes in committing many venial sins with eyes open, without thinking emendarsene, volpicelle these are the ones that will bother the roots, that is the remorse of conscience, the fear of giving disgust to God, the good desires to advance in divine love, and so will not be difficult for the soul being cooled, driven by some passion surrenders to lose miserably divine grace.
Add: volontarj and habitual venial sins not only rob us the strength to resist temptation, but still rob us of special divine aid, without which we shall fall into serious sin. Beware, because this is a point of great weight. It is certain that on the one hand we have bastanti forces to resist the temptations of the devil, the flesh and the world: God is what prevents' our enemies to attack us with those temptations with which we won we would be, so Jesus Christ taught us to pray: And it inducas nos in tentationem; that God will free us from those temptations with which we would lose her grace. Now venial sins when they are declared and used, rob us of the special aid of God, that there are necessarj to persevere in His grace. Necessarj say, while the Council of Trent condemns those who say, we can persevere in grace without special help of God: It Dixerit quis, iustificatum, vel sine special Auxilio Dei Accepta iustitia persevere posse, vel non cum eo posse, anathema sit 7 . So with only the help of God we are not the ordinary that we may not fall into some grievous sin, but we need special help, this help or special right will deny the Lord to those souls who are not neglected account of committing many sins with eyes open venial, and so the poor do not persevere in grace.
Who should be little with God, well deserves that God should be limited with it: Here parce seminat, et parce metet 8. Who collects just a little seed. The Lord will give him the only help that gives all common, but easily deny the special help: the soul, and without this, as has been said, can not endure without falling into a grave offense. This turned out to God b. Errico Suso, than to those tepid souls who are content to live without mortal sin, but they leave a lot to commit venial sins with eyes open, it is very difficult to stay in his grace. Was saying, the venerable p. Luigi da Ponte: I have committed many faults, but I did not never have peace with the defects. Woe to those fans that peace with the defects! Writes s. Bernard, as long as that one is missing, and hates his shortcomings, there is hope that one day he amends and put it on the right track, but when their perpetrators and not try to emendarsene, he will go from bad to worse until you lose the divine grace. S order says. Augustine that venial sins are accustomed to without amendment as scabies, scabies and as the body makes crappy, so crappy ones make the soul to God, so that the move away from 'his embraces: Sunt Velut scabies, et nostrum decus ita exterminant, ut to sponsi amplexibus separent 9. And then the soul will no longer find it pabolo and consolation 'his devout exercises, prayer, fellowship, in a visit to ss. sacrament, setting aside them easily, and so neglecting the means of his eternal salvation, it is easy to lose.
This danger will be greater then those people who commit many venial sins for the attack to take some passion, as with pride or ambition, or aversion to any person, or inordinate affection towards her. S was saying. Francis of Assisi, who the devil dealing with anyone who is afraid of being out of favor of God, does not seek to bind him with chains from the beginning as a slave, tempting him to commit a mortal sin, because those would have horrified and he would watch, but prosecutors tie it with a hair below that will bind more easily with a wire, then with a string, then with a rope, and finally with a chain of hell, what is the mortal sin, and so make him his slave. We have the example, he will nourish the love for a woman with reason to the principle of courtesy or gratitude, or good quality of her: then the donations will follow each other: then the words of affection: then another impact of the stronger the devil will put fallen into mortal sin, and will be what happens to these 'gamblers, who, after having lost several sums of money, say at last driven by passion, go around, and end up losing what they had.
Poor soul that is guided by some passion! Says s. James: Ecce quam Quantus ignis magnam silvam incendit 10! a small spark, when it is off to send fire throughout the forest, is to say, a passion not mortified send the soul to ruin. The blind passion, and when one is blind, it is easy to see that you fell off a cliff when he least thinks. Writes s. Ambrose, that the devil is watching what's that passion that reigns in us or what is the pleasure that pulls us over, and that presents us first, and then moving the lust chain equip us to make us his slaves: Tunc maxime insidiatur adversarius when videt in nobis passiones aliquas generari: tunc movet fomites, laqueos PARAT.
Chrysostom asserts that he himself knew several people who were boasting plenty of virtues, but also for his failure to account for slight faults, had fallen into an abyss of iniquity. When the devil can not take from us the very beginning, content with little time, while those with so few will purchase much easier. No one says s. Bernard, in a moment of good becomes evil, those who then rush it 'maximum disorders before they begin their lows: Nemo suddenly fit turpissimus; to incipiunt minimis, here maxima proruunt 11. And more must be understood that when he falls into sin which is mortal soul was favored by God with lights and special graces, his fall will not be a simple fall, from which easily come up again, but it will be a precipice from which with much difficulty rise again to God
Speaking of the Lord says in Revelation tepid: Utinam Frigidus esses: sed quia tepidus eg, Frigidus et nec, nec calidus, you incipiam evomere ex meo 12 hours. He says, utinam Frigidus esses, is to say, it would be better for you that I was deprived of my grace, because in this case for you, there would be no hope of amendment, but you living in your lukewarmness, without thought of emendarti, you incipiam evomere, I begin to vomit, that is to give you up, because the food that you vomit, you trangugiarlo horror again.
More than one author says that the coolness is a hectic fever, which is not very frightening, because as soon as you know, but she is so evil, that hardly any of her heals. The comparison is very proper, because the coolness makes it insensitive to the soul 'remorse of conscience, to take place, that because she is insensitive to' de remorse 'venial sins, so over time it will numb to' de remorse 'death.
We come to the remedy. It is difficult for more than a tepid it amends, but there are remedies for those who want to embrace them. And what are they?
For 1. necessary that the tepid desires of being free from a state so miserable and dangerous, as we have seen: For, unless this has a real desire, will strive never to take the means.
For 2. must be resolved to take away the occasions of his falls, otherwise it will always return to the same defects.
For 3. we must earnestly pray that the Lord of absolving the state.
He with his forces can not nothing, but everything will with God's help who has promised to grant your wish those who pray: Petite et dabitur Vobis; quaerite et invenietis 13. We need to pray, and continue to pray constantly, if we leave to pray, again we won, but if we follow to pray, we will remain winners.
Notes 1 Ioan. 1. 9. 2 1. Ioan. 1. 8. Moral 3. lib. 21. 4 Mt. 29. 58. 5 Eccl. 19. 21. 6 Cant. 2. 15. 7 Sess. 6. can. 22. 8 2. Cor. 9. 6. 9 Hom. 50. c. 3. IAC 10. 3. 5. Tract 11. de ord. vitae. Rev. 12. 3. 15. et 16. 13 Luc. 11. 9.
Homily by the Treaties of St. Augustine on the Gospel of John.
In Jo tr. XLIII, 15-18. PL 35, 1711-1712. 1713.
Christ the Lord called his father who called the Jews their God, but without knowing it, if they had known they would have received his Son. But I know him, says the Lord. For they who judged according to the flesh, the statement could seem presumptuous.
But look what follows: And if I say I do not know him, I would comevoi, a liar. It should not happen that, to avoid the charge of presumptuous, we abandon the truth.
But I know him and keep his word. As the Son, he uttered the word of the Father: and he himself was the Word of God speaking to men.
Your father Abraham rejoiced to see My day, and was glad lovide. Magnificent testimony to Abraham by the descendant of Abraham, the Creator of Abraham. Abraham rejoiced - he says - in the hope divedere my day. He did not fear, but rejoiced. There was in him the love that casts out fear. Not because he saw it leaped, but rejoiced to see him. Believing in him, rejoiced in hope, waiting to see it with your mind.
She saw him. What could or should say what more the Lord Jesus? He saw him and rejoiced sene. Who can express this joy, my brothers? If both rejoiced those to whom the Lord opened the eyes of the body, which was the joy of those who could see through the eyes of the heart, the light ineffable, the Word who remains? He is the radiance that shines brightly in the souls of the faithful, unfailing wisdom, who as God dwells with the Father and that, without leaving the bosom of the Father, would one day come in the flesh. All this he saw Abraham.
The term can refer to my day time day of the Lord when he would come in the flesh, or the day of the Lord who has no dawn and knows no end. But I am sure that Abraham knew the father and one the other day. And how do you feel? We must content ourselves with the testimony of our Lord Jesus Christ. I think it is very difficult if not impossible, to specify in what sense Abraham rejoiced to see the day of Christ, and in what way he saw it. Let us assume the hypothesis that you can not find a place where it is clear, we conclude that the truth has lied? We believe in the truth and not the slightest doubt of the merits of Abraham.
Angered the Jews answered: Do not have five and fifty years have seen Abraham? Then Jesus solemnly declares: Verily, verily I say unto you, Before Abraham was I Am. Weighs words and mean the mystery. Before Abraham was: it refers to the human creature: I refers to the divine essence. Fosse, because Abraham was a creature. Not the Lord said: Before Abraham existed, I was, but said Before Abraham was - and could not be done except through me - I am.
Jesus said, Before Abraham was made, I have created. In the beginning, in fact, God created the heavens and the earth. And in the beginning was the Word. Hence, before Abraham was, I am. Acknowledge the Creator, do not confuse this with the creature. He who spoke was a descendant of Abraham, but Abraham so that he could call into existence, must have existed before him.
Their fury grew as if the Lord had openly insulted Abraham. The statement of Christ the Lord to Abraham before declaring for them sounded like blasphemy. So gather stones for tirarglieli. So harshly what could he turn to but the stones, similar to them?
But he reacted as a man, according to its form of a servant, in his humility, as who should suffer, die and redeem us with his blood, and not as one who is, or not as the Word who was in the beginning with God and the Word .
When they took the stones to scagliarglieli against, what wonder if the earth had opened to swallow immediately, so that instead of stones, they found hell? This would not cost much to God, but rather manifest his intention was that the power of patience.
Jesus then went into hiding to avoid being stoned.
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First Sunday of the Passion: the sermon of St. Alfonso M. de 'Liguori and commentary of S. Augustine on the Gospel
Sermon XIX. - For Passion Sunday
Danger that the soul bears the coolness.
Iesus autem abscondit if. (8 Ioan.. 59.)
Jesus Christ is the true light that enlightens all men: true quae Illuminat omnem hominem Lux 1. Enlightens everyone, but it can not enlighten those who willfully shut their eyes to light them as the Saviour is hidden, and so eglino remain in darkness and walking in the dark, how can they escape the many dangers of getting lost in this life that there are , which is given to us by God as a way to attain eternal life? So now I want to make you understand the great danger that the soul bears the coolness, but for that the Lord hides his divine light, and shrinks due to the hands and aid, without which it will make if very difficult to accomplish journey of life, and not fall into some ravine, is to say, life without falling into a mortal sin. Let's see it.
Does not mean that warm soul that lives in grace of God, nor do we intend that which he makes some venial sin, but for mere weakness, making their will, because this sort of faults no man can be exempt because of nature infected by original sin, makes us impossible without a special grace that only the Divine Mother was granted for life to avoid any slight fault, whence s writes. John: It dixerimus, quoniam peccatum not habemus, ipsi seducimus nos, et veritas in non est nobis 2. God allows these spots even in the saints to keep them humble and make them understand that because they fall into these defects with all their good intentions and promises, it would fall into grave sins, if not his divine hand that sustains them. And so when we see ourselves falling into these errors, we must humble ourselves, and acknowledging our weakness, procure continuously recommend us to God that we keep our hands on and not allow yourself to fall into serious sins and free us from the present.
Which is of course the warm soul? Means that often falls into venial sins volontarj full and deliberate, lies in the deliberate, deliberate acts of impatience, deliberate curses and the like. These faults may well be avoided with the help from those divine souls good, strong to suffer the first death, that deliberately committing a venial sin. S was saying. Teresa makes us more harm than a venial sin, that all the demons of hell, whence then exhorted her nuns: My daughters, I felt as sin, however small it is, may God deliver you. Some people complain that the Lord keeps them dry and arid, without experiencing any spiritual sweetness, but how we want God to be liberal with us from 'his favor, when we go so low with God! Already we see that the lie, the curse, quell'ingiuria the next, the gossip, although it is not negligence, is nevertheless disgusted with God, and do not refrain from it, and then we want God to give us his divine consolations?
But someone will say: venial sins, as they are, do not deprive me of the grace of God: I will save myself with all these well, just to save me. You say: Enough to save me? But look what's telling you. Augustine: Ubi dixisti sufficit, ibi periisti. If you said, enough, there'll be lost. In order to clearly understand what he's saying. Augustine and see the danger that brings with it the state of lukewarmness in which there are those who fall into sins and deliberate venial used, without penalty and without thinking pigliarsene emendarsene, one must understand that the dress made for slight faults insensibly leads the soul to relax in serious crimes, for example, the dress made in designing small feuds leads to relax in serious feuds: the dress to theft minutes leads to big theft: the habit of affection to some venial person of the opposite sex leads to relaxation in mortal suffering. Writes s. Gregory: Nunquam Illic soul cadit quo, iacet 3. The soul does not remain where it falls, but continues to go deeper. The fatal weakness for the most part not due to serious disorders, but many trifling disturbances continued, and so likewise fall into serious sin of many souls often used comes from venial sins, because they make the soul so weak that sopravvenendo then some strong temptation, she has no strength to resist and falls.
Many do not wish to be separated from God by mortal sin, they want to follow him, but from a distance, making no account of 'venial sins, but they can easily happen what happened to s. Peter. When Jesus Christ was taken from 's soldiers in the garden. Peter did not want to leave, but he started to follow him from afar: Petrus autem sequebatur eum to longe 4. But then came s. Peter at the house of Caiaphas, who was just accused of a disciple of Jesus Christ, was seized with fear, denied him three times. Says the Holy Spirit: Here spernit modest, paulatim decidet 5. He who despises small falls, one day you will easily fallen into some abyss, since making the dress, as I said, give to God in many trifling disgust will not have much repugnance in him then some serious loathing.
The Lord says: Do you understand nobis parvulas vulpes, quae demoliuntur vineas 6. It does not say, take the lions, bears, foxes, but small: the lion and the bear scare, and so they each try to stay away to avoid being eaten, but the little foxes do not give fright, and meanwhile elle ruinano the vineyard because doing quarries fans to dry the roots of the vines. The mortal sin frightens the soul God-fearing, but if she relaxes in committing many venial sins with eyes open, without thinking emendarsene, volpicelle these are the ones that will bother the roots, that is the remorse of conscience, the fear of giving disgust to God, the good desires to advance in divine love, and so will not be difficult for the soul being cooled, driven by some passion surrenders to lose miserably divine grace.
Add: volontarj and habitual venial sins not only rob us the strength to resist temptation, but still rob us of special divine aid, without which we shall fall into serious sin. Beware, because this is a point of great weight. It is certain that on the one hand we have bastanti forces to resist the temptations of the devil, the flesh and the world: God is what prevents' our enemies to attack us with those temptations with which we won we would be, so Jesus Christ taught us to pray: And it inducas nos in tentationem; that God will free us from those temptations with which we would lose her grace. Now venial sins when they are declared and used, rob us of the special aid of God, that there are necessarj to persevere in His grace. Necessarj say, while the Council of Trent condemns those who say, we can persevere in grace without special help of God: It Dixerit quis, iustificatum, vel sine special Auxilio Dei Accepta iustitia persevere posse, vel non cum eo posse, anathema sit 7 . So with only the help of God we are not the ordinary that we may not fall into some grievous sin, but we need special help, this help or special right will deny the Lord to those souls who are not neglected account of committing many sins with eyes open venial, and so the poor do not persevere in grace.
Who should be little with God, well deserves that God should be limited with it: Here parce seminat, et parce metet 8. Who collects just a little seed. The Lord will give him the only help that gives all common, but easily deny the special help: the soul, and without this, as has been said, can not endure without falling into a grave offense. This turned out to God b. Errico Suso, than to those tepid souls who are content to live without mortal sin, but they leave a lot to commit venial sins with eyes open, it is very difficult to stay in his grace. Was saying, the venerable p. Luigi da Ponte: I have committed many faults, but I did not never have peace with the defects. Woe to those fans that peace with the defects! Writes s. Bernard, as long as that one is missing, and hates his shortcomings, there is hope that one day he amends and put it on the right track, but when their perpetrators and not try to emendarsene, he will go from bad to worse until you lose the divine grace. S order says. Augustine that venial sins are accustomed to without amendment as scabies, scabies and as the body makes crappy, so crappy ones make the soul to God, so that the move away from 'his embraces: Sunt Velut scabies, et nostrum decus ita exterminant, ut to sponsi amplexibus separent 9. And then the soul will no longer find it pabolo and consolation 'his devout exercises, prayer, fellowship, in a visit to ss. sacrament, setting aside them easily, and so neglecting the means of his eternal salvation, it is easy to lose.
This danger will be greater then those people who commit many venial sins for the attack to take some passion, as with pride or ambition, or aversion to any person, or inordinate affection towards her. S was saying. Francis of Assisi, who the devil dealing with anyone who is afraid of being out of favor of God, does not seek to bind him with chains from the beginning as a slave, tempting him to commit a mortal sin, because those would have horrified and he would watch, but prosecutors tie it with a hair below that will bind more easily with a wire, then with a string, then with a rope, and finally with a chain of hell, what is the mortal sin, and so make him his slave. We have the example, he will nourish the love for a woman with reason to the principle of courtesy or gratitude, or good quality of her: then the donations will follow each other: then the words of affection: then another impact of the stronger the devil will put fallen into mortal sin, and will be what happens to these 'gamblers, who, after having lost several sums of money, say at last driven by passion, go around, and end up losing what they had.
Poor soul that is guided by some passion! Says s. James: Ecce quam Quantus ignis magnam silvam incendit 10! a small spark, when it is off to send fire throughout the forest, is to say, a passion not mortified send the soul to ruin. The blind passion, and when one is blind, it is easy to see that you fell off a cliff when he least thinks. Writes s. Ambrose, that the devil is watching what's that passion that reigns in us or what is the pleasure that pulls us over, and that presents us first, and then moving the lust chain equip us to make us his slaves: Tunc maxime insidiatur adversarius when videt in nobis passiones aliquas generari: tunc movet fomites, laqueos PARAT.
Chrysostom asserts that he himself knew several people who were boasting plenty of virtues, but also for his failure to account for slight faults, had fallen into an abyss of iniquity. When the devil can not take from us the very beginning, content with little time, while those with so few will purchase much easier. No one says s. Bernard, in a moment of good becomes evil, those who then rush it 'maximum disorders before they begin their lows: Nemo suddenly fit turpissimus; to incipiunt minimis, here maxima proruunt 11. And more must be understood that when he falls into sin which is mortal soul was favored by God with lights and special graces, his fall will not be a simple fall, from which easily come up again, but it will be a precipice from which with much difficulty rise again to God
Speaking of the Lord says in Revelation tepid: Utinam Frigidus esses: sed quia tepidus eg, Frigidus et nec, nec calidus, you incipiam evomere ex meo 12 hours. He says, utinam Frigidus esses, is to say, it would be better for you that I was deprived of my grace, because in this case for you, there would be no hope of amendment, but you living in your lukewarmness, without thought of emendarti, you incipiam evomere, I begin to vomit, that is to give you up, because the food that you vomit, you trangugiarlo horror again.
More than one author says that the coolness is a hectic fever, which is not very frightening, because as soon as you know, but she is so evil, that hardly any of her heals. The comparison is very proper, because the coolness makes it insensitive to the soul 'remorse of conscience, to take place, that because she is insensitive to' de remorse 'venial sins, so over time it will numb to' de remorse 'death.
We come to the remedy. It is difficult for more than a tepid it amends, but there are remedies for those who want to embrace them. And what are they?
For 1. necessary that the tepid desires of being free from a state so miserable and dangerous, as we have seen: For, unless this has a real desire, will strive never to take the means.
For 2. must be resolved to take away the occasions of his falls, otherwise it will always return to the same defects.
For 3. we must earnestly pray that the Lord of absolving the state.
He with his forces can not nothing, but everything will with God's help who has promised to grant your wish those who pray: Petite et dabitur Vobis; quaerite et invenietis 13. We need to pray, and continue to pray constantly, if we leave to pray, again we won, but if we follow to pray, we will remain winners.
Notes 1 Ioan. 1. 9. 2 1. Ioan. 1. 8. Moral 3. lib. 21. 4 Mt. 29. 58. 5 Eccl. 19. 21. 6 Cant. 2. 15. 7 Sess. 6. can. 22. 8 2. Cor. 9. 6. 9 Hom. 50. c. 3. IAC 10. 3. 5. Tract 11. de ord. vitae. Rev. 12. 3. 15. et 16. 13 Luc. 11. 9.
Homily by the Treaties of St. Augustine on the Gospel of John.
In Jo tr. XLIII, 15-18. PL 35, 1711-1712. 1713.
Christ the Lord called his father who called the Jews their God, but without knowing it, if they had known they would have received his Son. But I know him, says the Lord. For they who judged according to the flesh, the statement could seem presumptuous.
But look what follows: And if I say I do not know him, I would comevoi, a liar. It should not happen that, to avoid the charge of presumptuous, we abandon the truth.
But I know him and keep his word. As the Son, he uttered the word of the Father: and he himself was the Word of God speaking to men.
Your father Abraham rejoiced to see My day, and was glad lovide. Magnificent testimony to Abraham by the descendant of Abraham, the Creator of Abraham. Abraham rejoiced - he says - in the hope divedere my day. He did not fear, but rejoiced. There was in him the love that casts out fear. Not because he saw it leaped, but rejoiced to see him. Believing in him, rejoiced in hope, waiting to see it with your mind.
She saw him. What could or should say what more the Lord Jesus? He saw him and rejoiced sene. Who can express this joy, my brothers? If both rejoiced those to whom the Lord opened the eyes of the body, which was the joy of those who could see through the eyes of the heart, the light ineffable, the Word who remains? He is the radiance that shines brightly in the souls of the faithful, unfailing wisdom, who as God dwells with the Father and that, without leaving the bosom of the Father, would one day come in the flesh. All this he saw Abraham.
The term can refer to my day time day of the Lord when he would come in the flesh, or the day of the Lord who has no dawn and knows no end. But I am sure that Abraham knew the father and one the other day. And how do you feel? We must content ourselves with the testimony of our Lord Jesus Christ. I think it is very difficult if not impossible, to specify in what sense Abraham rejoiced to see the day of Christ, and in what way he saw it. Let us assume the hypothesis that you can not find a place where it is clear, we conclude that the truth has lied? We believe in the truth and not the slightest doubt of the merits of Abraham.
Angered the Jews answered: Do not have five and fifty years have seen Abraham? Then Jesus solemnly declares: Verily, verily I say unto you, Before Abraham was I Am. Weighs words and mean the mystery. Before Abraham was: it refers to the human creature: I refers to the divine essence. Fosse, because Abraham was a creature. Not the Lord said: Before Abraham existed, I was, but said Before Abraham was - and could not be done except through me - I am.
Jesus said, Before Abraham was made, I have created. In the beginning, in fact, God created the heavens and the earth. And in the beginning was the Word. Hence, before Abraham was, I am. Acknowledge the Creator, do not confuse this with the creature. He who spoke was a descendant of Abraham, but Abraham so that he could call into existence, must have existed before him.
Their fury grew as if the Lord had openly insulted Abraham. The statement of Christ the Lord to Abraham before declaring for them sounded like blasphemy. So gather stones for tirarglieli. So harshly what could he turn to but the stones, similar to them?
But he reacted as a man, according to its form of a servant, in his humility, as who should suffer, die and redeem us with his blood, and not as one who is, or not as the Word who was in the beginning with God and the Word .
When they took the stones to scagliarglieli against, what wonder if the earth had opened to swallow immediately, so that instead of stones, they found hell? This would not cost much to God, but rather manifest his intention was that the power of patience.
Jesus then went into hiding to avoid being stoned.