Ad Jesum per Mariam 2021 : 9/33

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat
Gloria

De Imitatione Christi

From the Autobiography of Saint Thérèse

Depuis longtemps je me nourrissais de «la pure farine» contenue dans l'Imitation, c'était le seul livre qui me fît du bien, car je n'avais pas encore trouvé les trésors cachés dans l'Evangile. Je savais par coeur presque tous les chapitres de ma chère Imitation, ce petit livre ne me quittait jamais ; en été, je le portais dans ma poche, en hiver, dans mon manchon, aussi était-il devenu traditionnel ; chez ma Tante on s'en amusait beaucoup et l'ouvrant au hasard, on me faisait réciter le chapitre qui se trouvait devant les yeux.

For  a  long  time  I  nourished  my  spiritual  life  with  the  "fine  flour" contained  in  the 'Imitation  of  Christ.' It  was  the  only  book  which  did  me good,  for  I  had  not  yet  discovered the  treasures  hidden  in  the  Holy  Gospels.  I knew by heart nearly every chapter in my beloved 'Imitation'. The little volume never left my side. In summer, I kept it in my pocket; in winter, in it was in my  muff. It had become a custom with my aunt to open it at any page and ask me to recite by heart the chapter she had chanced upon.

From Chapter V of the Autobiography of a Soul, by Saint Thérèse of Lisieux. See here on our sister blog and here for copies of her manuscripts.

Liber Primus: Admonitiónes ad spirituálem vitam útiles:

Book 1: Admonitions useful for the spiritual life

Cap. 13. De tentatiónibus repriméndis

Chap 13: Overcoming temptations

The temptation of Jesus. J-J Tissot. Brooklyn Museum.

In princípio facílius víncitur tentátio
Temptation is more easily overcome at its first onset

5. (...) Ignis probat ferrum, et tentátio hóminem justum. Nescímus sæpe quid póssumus, sed tentátio áperit quid sumus. Vigilándum est tamen, præcípue circa inítium tentatiónis, quia tunc facílius hostis víncitur, si óstium mentis nullátenus intráre sínitur, sed extra limen statim ut pulsáverit illi obviátur. Unde quidam dixit,

Princípiis obsta, sero medicína parátur,
Cum mala per longas invaluére moras.
Ovid. De Remed. II, 91.

5. (...) As fire testeth iron, so doth temptation the upright man. Oftentimes we know not what strength we have; but temptation revealeth to us what we are. Nevertheless, we must watch, especially in the beginnings of temptation; for then is the foe the more easily mastered, when he is not suffered to enter within the mind, but is met outside the door as soon as he hath knocked. Wherefore one saith,

Check the beginnings; once thou might'st have cured,
But now 'tis past thy skill, too long hath it endured.
Ovid. De Remed. II, 91.

Nam primo occúrrit menti simplex cogitátio, deínde fortis imaginátio, póstea delectátio, et motus pravus, et assénsio. Sicque paulátim ingréditur hostis malígnus ex toto , dum illi non resístitur in princípio. Et quanto diútius ad resisténdum quis torpúerit, tanto in se quotídie debílior fit, et hostis contra eum poténtior.

For first cometh to the mind the simple suggestion, then the strong imagination, afterwards pleasure, evil affection, assent. And so little by little the enemy entereth in altogether, because he was not resisted at the beginning. And the longer a man delayeth his resistance, the weaker he groweth, and the stronger groweth the enemy against him.

Tentatiónes ad nostram salútem praeordinátae sunt
Temptations are pre-ordained unto our health

6. Quidam in princípio conversiónis suæ gravióres tentatiónes patiúntur, quidam in fine. Quidam vero quasi per totam vitam suam male habent. Nonnúlli fatis léniter tentántur, secúndum divínæ ordinatiónis sapiéntiam et æquitátem, quæ statum, et mérita hóminum  pensat, et cuncta ad electórum suórum salútem præórdinat.
6. Some men suffer their most grievous temptations in the beginning of their conversion, some at the end. Some are sorely tried their whole life long. Some there are who are tempted but lightly, according to the wisdom and justice of the ordering of God, who knoweth the character and circumstances of men, and ordereth all things for the welfare of His elect.

Fervéntius Deum exorémus
We should implore God more fervently

7. Ideo non debémus desperáre, cum tentámur, sed eo fervéntius Deum exoráre, quátenus dignétur in omni tribulatióne nostra nos adjuváre, qui útique, secúndum dictum S. Pauli, talem fáciet cum tentatióne provéntum (I Cor. 10, 13)*, ut possímus sustinére. (...)
7. Therefore we ought not to despair when we are tempted, but the more fervently should cry unto God, that He will vouchsafe to help us in all our tribulation; and that He will, as St. Paul saith, with the temptation make a way to escape that we may be able to bear it. (...)

*[13] Tentátio vos non apprehéndat nisi humána : fidélis autem Deus est, qui non patiétur vos tentári supra id quod potéstis, sed fáciet étiam cum tentatióne provéntum ut possítis sustinére. 
[13] Let no temptation take hold on you, but such as is human. And God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it. (Knox: With the temptation itself, he will ordain the issue of it, and enable you to hold your own.)

Notes on Latin vocab

diutius: dĭūtĭus, adv. comp., and dĭūtissĭme, adv. sup., v. diu.s
eo: ĕō, adv. old dat. and abl. Referring to a cause or reason before given, therefore, on that account, for that reason.
exoremus: 1st pers plural pres subj active, from exōrō, āvī, ātus, 1, a.: to pray effectually; entreat, implore
fatis: ? 'assez', for. 
ingréditur: 3rd pers sing pres indic passive (dep) from ingredior , gressus sum, 3, dep. n. and a.: to walk into; w. dat., proceed to, take
invaluere: 3rd pers plur perf indic active intrans: from in-vălesco, valŭi, 3, v. n. inch. To grow strong or powerful
lēniter adv.with comp.and sup. lenis, softly, mildly, gently:
limen: acc sing n (extra - ), from līmen, ĭnis, n. Gr. λέχρις, λοξός; Lat. obliquus, līmus; hence prop. a cross-piece, a threshold; the head-piece or foot-piece of a doorway, the lintel or the sill (limen superum et inferum).
moras: acc plur from mora , ae, f.: delay, cessation, pause, respite, stay, hindrance, obstacle
mōtus, ūs, m.: a moving, motion, freq.; swiftness, agility,
nullátenus: nullā-tĕnus cf. eā-tenus, etc., adv., in nowise, by no means
Nonnúlli: nomin plural from nonnullus: some, several
obsta: 2nd pers sing pres imperative, from obstō, stitī, stātus, 1, n.: to stand before or against; withstand, oppose, hinder, restrain, 4.91; to be obnoxious
obviatur: 3rd pers sing pres indic passive, from ob-vĭo, āvi, 1, v. n., to meet. In a hostile sense, to withstand, resist, oppose: alicui (cf illi, dat)
pensat: 3rd pers sing pres indic active, from penso, āvi, ātum, 1, v. freq. a. pendo, to weigh or weigh out carefully
præcípue: praecĭpŭē, adv., v. praecipuus chiefly, principally, eminently
pravus; prāvus, a, um: (adj.), crooked; subst., prāvum, ī, n., perverseness, wrong, evil, falsehood
proventum: acc sing m, from prōventus, ūs, m. provenio, a coming forth, growing up, growth, increase; produce, yield, crop
pulsáverit: 3rd person sing future perf indic active,from pulsō, āvī, ātus, intens. a. and n.: to beat much; batter, buffet
quatenus, Interrog., to what point, how far
quīdam, quaedam, quoddam, and subst. quiddam, pron. indef., a certain, a certain one, somebody, something
sero: late, at a lae hour of the day.
sínitur: 3rd pers sing pres indic passive, from sinō, sīvī, situs, 3, a.: to allow, permit, suffer, leave off, forbear
torpuerit: 3rd pers sing fut perf indic active, from torpeō, uī, 2, n.: to be numb, torpid; unmoved
utique: adv, in any case, at any rate, certainly, surely, assuredly, by all means, particularly, especially, at least, without fail, undoubtedly

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat
Gloria

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam

Ad Jesum per Mariam 2021 : 8/33

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat
Gloria

De Imitatione Christi

From the Autobiography of Saint Thérèse

Depuis longtemps je me nourrissais de «la pure farine» contenue dans l'Imitation, c'était le seul livre qui me fît du bien, car je n'avais pas encore trouvé les trésors cachés dans l'Evangile. Je savais par coeur presque tous les chapitres de ma chère Imitation, ce petit livre ne me quittait jamais ; en été, je le portais dans ma poche, en hiver, dans mon manchon, aussi était-il devenu traditionnel ; chez ma Tante on s'en amusait beaucoup et l'ouvrant au hasard, on me faisait réciter le chapitre qui se trouvait devant les yeux.

For  a  long  time  I  nourished  my  spiritual  life  with  the  "fine  flour" contained  in  the 'Imitation  of  Christ.' It  was  the  only  book  which  did  me good,  for  I  had  not  yet  discovered the  treasures  hidden  in  the  Holy  Gospels.  I knew by heart nearly every chapter in my beloved 'Imitation'. The little volume never left my side. In summer, I kept it in my pocket; in winter, in it was in my  muff. It had become a custom with my aunt to open it at any page and ask me to recite by heart the chapter she had chanced upon.

From Chapter V of the Autobiography of a Soul, by Saint Thérèse of Lisieux. See here on our sister blog and here for copies of her manuscripts.

Liber Primus: Admonitiónes ad spirituálem vitam útiles:

Cap. 13. De tentatiónibus repriméndis

Chapter XIII - Of resisting temptation

The first temptation of Our Lord.  J-J Tissot. 

1. Quámdiu in mundo vívimus sine tribulátione et tentatióne esse non póssumus. Unde in Job scriptum est: Tentátio est vita humána super terram. Ideo unusquísque sollícitus esse debéret circa tentatiónes suas, et vigiláre in oratiónibus, ne Diábolus inveníret locum decipiéndi, qui nunquam dormítat, sed círcuit quærens quem dévoret (1 Petr 5, 8*). Nemo tam sanctus et perféctus est, qui non hábeat aliquándo tentatiónes, et plene eis carére non póssumus.

*Sóbrii estóte, et vigiláte : quia adversárius vester diábolus tamquam leo rúgiens círcuit, quaerens quem devóret : 

1. So long as we live in the world, we cannot be without trouble and trial. Wherefore it is written in Job, The life of man upon the earth is a trial. And therefore ought each of us to give heed concerning trials and temptations, and watch unto prayer, lest the devil find occasion to deceive; for he never sleepeth, but goeth about seeking whom he may devour.* No man is so perfect in holiness that he hath never temptations, nor can we ever be wholly free from them.

* Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour.

Tentatiónum utilitátes
Usefulness of temptations

2. Sunt tamen tentatiónes hómini valde útiles, licet moléstæ sint et graves, quia in illis homo humiliátur, purgátur et erudítur. Omnes Sancti per multas tribulatiónes et tentatiónes transiérunt et profecérunt, et qui tentatiónes sustinére nequivérunt, réprobi facti sunt, et defecérunt. Non est áliquis ordo tam sanctus, et locus tam secrétus, ubi non sint tentatiónes et adversitátes.
2. Yet, notwithstanding, temptations turn greatly unto our profit, even though they be great and hard to bear; for through them we are humbled, purified, and instructed. All Saints have passed through much tribulation and temptation, and have profited thereby. And they who endured not temptation became reprobate and fell away. There is no position so sacred, no place so secret, that it is without temptations and adversities.

Nunquam a tentatióne immúnes sumus in hac vita
We are never immune from temptations in this life

3. Non est homo secúrus a tentatiónibus totáliter, quam diu víxerit, quia in nobis est unde tentámur. Ex quo in concupiscéntia nati sumus, una tribulatióne vel tentatióne recedénte alia supervénit, et semper áliquid ad patiéndum habémus. Nam bonum felicitátis perdídimus. Multi quærunt tentatiónes fúgere, et grávius íncidunt in eas. Per solam fugam non póssumus víncere, sed per patiéntiam et veram humilitátem, ómnibus hóstibus effícimur fortióres.
3. There is no man wholly free from temptations so long as he liveth, because we have the root of temptation within ourselves, in that we are born in concupiscence. One temptation or sorrow passeth away, and another cometh; and always we shall have somewhat to suffer, for we have fallen from perfect happiness. Many who seek to fly from temptations fall yet more deeply into them. By flight alone we cannot overcome, but by endurance and true humility we are made stronger than all our enemies.

Per Dei auxílium eas superámus
We overcome them through God's help

4. Qui tantúmmodo extérius declínat, nec radícem evéllit, parum profíciet, imo cítius ad eum tentatiónes rédient, et pejus séntiet. Paulátim, et per patiéntiam cum longanimitáte Deo juvánte mélius superábis, quam cum durítia et importunitáte própria. Sæpius áccipe consílium in tentatióne, et cum tentáto noli dúriter ágere, sed consolatiónes íngere, sicut tibi optáres fíeri.
4. He who only resisteth outwardly and pulleth not up by the root, shall profit little; nay, rather temptations will return to him the more quickly, and will be the more terrible. Little by little, through patience and long suffering, thou shalt conquer by the help of God, rather than by violence and thine own strength of will. In the midst of temptation often seek counsel; and deal not hardly with one who is tempted, but comfort and strengthen him as thou wouldest have done unto thyself.

In princípio facílius víncitur tentátio
Temptation is more easily overcome at the beginning

5. Inítium ómnium malárum tentatiónum inconstántia ánimi est, et parva ad Deum confidéntia, quia sicut navis sine gubernáculo hinc inde a flúctibus impéllitur, ita homo remíssus, et suum propósitum déserens varie tentátur. (...)
5. The beginning of all temptations to evil is instability of temper and want of trust in God; for even as a ship without a helm is tossed about by the waves, so is a man who is careless and infirm of purpose tempted, now on this side, now on that.

Notes on Latin Vocab

aliquándō: adv. (alius and quandō), at some time; formerly.
aliquis: (adj. = aliqui) some, any (excl.).
carére: pres infinitive act from careō, uī, itus, 2, n.: to be without, to be free from, to be deprived of
decipiéndi: gen, sing gerund from dēcipiō, cēpī, ceptus, 3, a.: to deceive; beguile, delude, mislead, (dē and capiō)
defecérunt: 3rd pers pl perf indic intrans, from dēficiō, fēcī, fectus, pass. (dē and faciō), dēfit, fierī, 3, n. and a.: to make off from; free one’s self from; desert, leave, forsake,  fail, be wanting, be exhausted, fail; give way, sink, faint,  to be broken down, prostrated, sick at heart, to be depressed, discouraged,
deserens: 1st pers ing present participle indic active from dēserō, uī, tus, 3, a.: to disconnect, loosen one’s self; leave, forsake, abandon, desert, leave behind, give up, break off.
duritia abl sing fem from dūrĭtĭa, ae: A severe mode of life, rigor, austerity, Hardness, oppressiveness, severity
evellit: 3rd pers sing pres indic act from ē-vellō vellī, volsus or vulsus, ere,to tear out, pluck out, extract
hinc inde: hinc et inde, de part et dʼautre, des deux côtés.  From one side and another, from both sides.
imo: rather, on the contrary, whereas in fact
incidunt: 3rd pers plur indic act intrans from incidō, cidī, cāsus, 3, n.: to fall into; descend or fall,
ingere: 2nd pers sing pres imperative from in-gĕro, gessi, gestum, 3, v. a. to carry, pour, throw, or put into, in, or upon
licet; from licet -cuit and -citum est, ēre, impers. It is lawful, is allowed, is permitted
nequiverunt: 3rd pers pl perf inic intrans, from nĕquĕo, īvi and ĭi, ĭtum, 4. Imperf. nequibat. not to be able, to be unable, cannot
parum : (adv.), only a little, too little; little; not,
remissus: nom sing masc past participlefrom rĕ-mitto, mīsi, missum, 3, v. a. and n. relaxed, not rigid, strict, or hard, both in a good and bad sense.
tantummodo: only
unusquísque: from ūnusquisquĕ, (9) ūnaquæquĕ, ūnumquodquĕ (ūnumquidque subst.), everyone, chaque, chacun, chacune

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat
Gloria

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam

Ad Jesum per Mariam 2021 : 7/33

 

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat
Gloria

De Imitatione Christi

From the Autobiography of Saint Thérèse

Depuis longtemps je me nourrissais de «la pure farine» contenue dans l'Imitation, c'était le seul livre qui me fît du bien, car je n'avais pas encore trouvé les trésors cachés dans l'Evangile. Je savais par cœur presque tous les chapitres de ma chère Imitation, ce petit livre ne me quittait jamais ; en été, je le portais dans ma poche, en hiver, dans mon manchon, aussi était-il devenu traditionnel ; chez ma Tante on s'en amusait beaucoup et l'ouvrant au hasard, on me faisait réciter le chapitre qui se trouvait devant les yeux.

For  a  long  time  I  nourished  my  spiritual  life  with  the  "fine  flour" contained  in  the 'Imitation  of  Christ.' It  was  the  only  book  which  did  me good,  for  I  had  not  yet  discovered the  treasures  hidden  in  the  Holy  Gospels.  I knew by heart nearly every chapter in my beloved 'Imitation'. The little volume never left my side. In summer, I kept it in my pocket; in winter, in it was in my  muff. It had become a custom with my aunt to open it at any page and ask me to recite by heart the chapter she had chanced upon.

From Chapter V of the Autobiography of a Soul, by Saint Thérèse of Lisieux. See here on our sister blog and here for copies of her manuscripts.

Liber Primus: Admonitiónes ad spirituálem vitam útiles:

Cap. 18. De exémplo Sanctórum Patrum

Quam húmiles et patiéntes!
How humble and patient they were!

4. Mundo erant aliéni, sed Deo próximi, ac familiáres amíci. Sibi ipsis videbántur tanquam níhili, et huic mundo dispécti, sed erant in óculis Dei prætiósi, et delécti. In vera humilitáte stabant, in símplici obediéntia vivébant, in caritáte et patiéntia ambulábant, et ideo quotídie proficiébant, et magnam apud Deum obtinébant grátiam. Dati sunt in exémplum ómnibus Religiósis et plus provocáre nos debent ad bene proficiéndum, quam tepidórum númerus ad relaxándum.
4. They were strangers to the world, but unto God they were as kinsmen and friends. They seemed unto themselves as of no reputation, and in the world's eyes contemptible; but in the sight of God they were precious and beloved. They stood fast in true humility, they lived in simple obedience, they walked in love and patience; and thus they waxed strong in spirit, and obtained great favour before God. To all religious men they were given as an example, and they ought more to provoke us unto good livings than the number of the lukewarm tempteth to carelessness of life.

Eórum fervor imitándus
Their fervour to be imitated

5. O, quantus fervor ómnium Religiosórum in princípio suæ sanctæ institutiónis fuit; o, quanta devótio oratiónis, quanta æmulátio virtútis, quam magna disciplína víguit, quanta reveréntia et obediéntia sub régula in ómnibus flóruit. Testántur adhuc vestígia derelícta, quod vere viri sancti et perfécti fuérunt, qui tam strénue militántes, mundum suppeditavérunt. Jam magnus útique putatur, si quis transgréssor non fuerit, si quis quod accépit cum patiéntia toleráre potúerit.
5. O how great was the love of all religious persons at the beginning of this sacred institution! O what devoutness of prayer! what rivalry in holiness! what strict discipline was observed! what reverence and obedience under the rule (of the master/founder) showed they in all things! The traces of them that remain until now testify that they were truly holy and perfect men, who fighting so bravely trod the world underfoot. Now a man is counted great if only he be not a transgressor, and if he can only endure with patience what he hath undertaken.

Negligéntia vitánda
Negligence to be avoided

6. O, tepor et negligéntia status nostri, quod tam cito declinámus a pristíno fervóre et jam tædet vívere præ lassitúdine et tepóre. Utinam in te pénitus non dormítet proféctus virtútum, qui multa sæpius exémpla vidísti devotórum.
6. O the coldness and negligence of our times, that we so quickly decline from the former love, and it is become a weariness to live, because of sloth and lukewarmness. May progress in holiness not wholly fall asleep in thee, who many times hast seen so many examples of devout men!

Notes on Latin vocab

dormitet: 3rd pers sing pres subj act, from dormīto, āvi, 1, v. freq. n. [id.], to be sleepy, drowsy, to begin to sleep, fall asleep
penitus: adv. (cf. penes), inwardly, far within, deep, deeply, 1.200; wholly, entirely,

prōfectus, ūs, m. proficio,advance, progress, effect, increase, growth, profit, success

simplici: abl sing fem: from simplex, ĭcis (abl., regul. simplici; simplice)  simple, plain, uncompounded, unmixed

strenue: strēnŭē, adv., v. strenuus. in an active or energetic manner, vigorously, boldly, industriously;

suppeditaverunt: 3rd pers plural perf indic active, from suppĕdĭto (subp-), āvi, ātum, 1, v. freq. n. and a. Neutr., to be fully supplied or in abundance, to be at hand, be in store:Act., to give, furnish, afford, supply, or procure in abundance, To tread under foot (from sub pede)?

taedet: taedet , taeduit or taesum est, 2, impers. a.: it irks, wearies, disgusts me, thee, etc.; I (thou, he, etc.) am wearied, tired,

tanquam: tam-quam and tanquam, adv., as much as, so as, just as, like as, as if, as it were, so to speak,

utique: ŭtĭ-quĕ, adv. ut, I., and therefore, prop., in whatever way, be it as it may;

viguit: 3rd pers sing perf indic active from vigeō, 2, n.: to be active, lively, vigorous; to flourish, be strong,

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat
Gloria

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam

Ad Jesum per Mariam 2021 : 6/33

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat
Gloria

De Imitatione Christi

From her Autobiography, by Saint Thérèse

Depuis longtemps je me nourrissais de «la pure farine» contenue dans l'Imitation, c'était le seul livre qui me fît du bien, car je n'avais pas encore trouvé les trésors cachés dans l'Evangile. Je savais par coeur presque tous les chapitres de ma chère Imitation, ce petit livre ne me quittait jamais ; en été, je le portais dans ma poche, en hiver, dans mon manchon, aussi était-il devenu traditionnel ; chez ma Tante on s'en amusait beaucoup et l'ouvrant au hasard, on me faisait réciter le chapitre qui se trouvait devant les yeux.

For  a  long  time  I  nourished  my  spiritual  life  with  the  "fine  flour" contained  in  the 'Imitation  of  Christ'. It  was  the  only  book  which  did  me good,  for  I  had  not  yet  discovered the  treasures  hidden  in  the  Holy  Gospels.  I knew by heart nearly every chapter in my beloved 'Imitation'. The little volume never left my side. In summer, I kept it in my pocket; in winter, in it was in my muff. It had become a custom with my aunt to open it at any page and ask me to recite by heart the chapter she had chanced upon.

From Chapter V of the Autobiography of a Soul, by Saint Thérèse of Lisieux. See here on our sister blog and here for copies of her manuscripts.

Liber Primus: Admonitiónes ad spirituálem vitam utiles

Book One: Admonitions useful for the spiritual life

Cap. 18. De exémplo Sanctórum Patrum

Chapter XVIII - Of the example of the Holy Fathers

1. Intuére Sanctórum Patrum vívida exémpla, in quibus vera perféctio refúlsit et relígio, et vidébis quam módicum sit, et pene nihil, quod nos ágimus. Heu quid est vita nostra, si illis fúerit comparáta. Sancti et amíci Christi Dómino serviérunt in fame et siti, in frigóre et nuditáte, in labóre et fatigatióne, in vigíliis et jejúniis, in oratiónibus et sanctis meditatiónibus, in persecutiónibus et oppróbriis multis. (Cf. 2 Cor. 11,27)*
1. Consider now the lively examples of the holy fathers, in whom shone forth real perfectness and religion, and thou shalt see how little, even as nothing, is all that we do. Ah! What is our life when compared to theirs? They, saints and friends of Christ as they were, served the Lord in hunger and thirst, in cold and nakedness, in labour and weariness, in watchings and fastings, in prayer and holy meditations, in persecutions and much rebuke.

*[27] in labore et ærumna, in vigiliis multis, in fame et siti, in jejuniis multis, in frigore et nuditate, In labour and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness.

Deum quaerébant in labóre et oratióne
They sought God in labour and prayer

2. O quam multas, et graves tribulatiónes passi sunt Apóstoli, Mártyres et Confessóres, Vírgines et réliqui omnes, qui Christi vestígia voluérunt sequi. Nam ánimas suas in hoc mundo odérunt, ut in vitam ætérnam eas possidérent. O quam strictam et abdicátam vitam sancti Patres in erémo duxérunt, quam longas, et graves tentátiones pertulérunt: quam frequenter ab inimíco vexáti sunt, quam crebras et férvidas oratiónes Deo obtulérunt, quam rígidas abstinéntias peregérunt, quam magnum zelum, et fervórem ad spirituálem proféctum habuérunt, quam forte bellum advérsus edomatiónem vitiórum gessérunt, quam puram, et rectam intentiónem ad Deum tenuérunt, per diem laborábant, et nóctibus oratióni diutínæ vacábant: quamquam laborándo ab oratióne mentáli mínime cessárent.
2. O how many and grievous tribulations did the Apostles, Martyrs, Confessors, Virgins, endure; and all others who would walk in the footsteps of Christ. For they hated their souls in this world that they might keep them unto life eternal. O how strict and retired a life was that of the holy fathers who dwelt in the desert! what long and grievous temptations they did suffer! how often were they assaulted by the enemy! what frequent and fervid prayers did they offer unto God! what strict fasts did they endure! what fervent zeal and desire after spiritual profit did they manifest! how bravely did they fight that their vices might not gain the mastery! how entirely and steadfastly did they reach after God! By day they laboured, and at night they gave themselves ofttimes unto prayer; yea, even when they were labouring they ceased not from mental prayer.

Ómnibus bonis abdicátis, in grátia divína dívites erant
Eschewing all earthly goods, they were rich in Divine grace

3. Omne tempus utíliter expendébant, omnis hora ad vacándum Deo brevis videbátur. Et præ magna dulcédine contemplatiónis, etiam oblivióni tradebátur necéssitas corporális refectiónis. Ómnibus divítiis, dignitátibus, honóribus, amícis et cognátis renuntiábant. Nihil de mundo habére cupiébant: vix necessária vitæ sumébant, córpori servíre etiam in necessitáte dolébant. Páuperes ígitur erant rebus terrénis, sed dívites valde in grátia, et virtútibus. Foris egébant, sed intus grátia, et consolatióne divína reficiebántur.
3. They spent their whole time profitably; every hour seemed short for retirement with God; and through the great sweetness of contemplation, even the need of bodily refreshment was forgotten. They renounced all riches, dignities, honours, friends, kinsmen; they desired nothing from the world; they ate the bare necessities of life; they were unwilling to minister to the body even in necessity. Thus were they poor in earthly things, but rich above measure in grace and virtue. Though poor to the outer eye, within they were filled with grace and heavenly benedictions.

Notes on Latin vocab

abdicatam: acc sing fem pp from ab-dĭco, āvi, ātum, 1, v. a., to deny, disown, refuse, reject.
cessarent.
crebras: acc plur fem from crēber, bra, brum: (adj.), repeated, frequent,
diutinae: dat, sing, fem from  dĭūtĭnus, a, um, adj. diu, of long duration, lasting, long
edomationem: acc sing F? from edomatio subdual.
egebant: 3rd pers plural imperf indic intrans, from egeō, uī, 2, n.: to be in want or need; (w. abl. or gen.), to want, need,to be poor, destitute,
eremo: abl sing masc from ĕrēmus, i, m. (sc. locus), or f. (sc. regio), a wilderness, desert,
fame: abl sing f,  from famēs, is, f.: hunger
Foris: fŏris, adv. abl. form (denoting both the place where and the place whence),1 (adv.) on the outside, out of doors, outside.externally, on the outside. b outwardly.
fulsit: 3rd person sing, perf, ind, act: from fulgeō, fulsī, 2, and fulgō, 3, n.: to shine brightly; flash, gleam, glance,
Intuere; 2nd person sing, imperative act (dep)  from in-tŭĕor, ĭtus, 2, v. dep.to look at, upon, or towards
oblivioni: dat, sing. fem from: oblīvĭo, ōnis, f. obliviscor. a being forgotten, forgetfulness, oblivion.
passi sunt:  3rd pers plural perf indic active (dep) from patior , passus sum, 3, dep. a.: to suffer, permit, allow, 1.644; submit to, bear, undergo, endure,
peregerunt: 3rd pers plural , perf, ind, act from peragō, ēgī, āctus, 3, a.: to drive through; carry through; execute, achieve, accomplish, finish, perform
reliqui: nom plural masc, from  rĕlĭquus (rĕlĭcŭus), a, um (relinquo) the rest of, the remaining, (pl.) the other; b (m. pl. as sb.).
siti: abl sing f, from sitis , is, f.: thirst; dryness, drought,
sumebant: 3rd pers plural, imp, act, indic, from sūmō, sūmpsī, sūmptus: to take up, 2.518; to take, accept, receive; to exact, take, inflict,adopt, select, choose,assume, put on. (sub and emō)

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat
Gloria

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam

Ad Jesum per Mariam 2021 : 5/33

 

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat 
Gloria

De Imitatione Christi

From her Autobiography, by Saint Thérèse

Depuis longtemps je me nourrissais de «la pure farine» contenue dans l'Imitation, c'était le seul livre qui me fît du bien, car je n'avais pas encore trouvé les trésors cachés dans l'Evangile. Je savais par cœur presque tous les chapitres de ma chère Imitation, ce petit livre ne me quittait jamais ; en été, je le portais dans ma poche, en hiver, dans mon manchon, aussi était-il devenu traditionnel ; chez ma Tante on s'en amusait beaucoup et l'ouvrant au hasard, on me faisait réciter le chapitre qui se trouvait devant les yeux.

For  a  long  time  I  nourished  my  spiritual  life  with  the  "fine  flour" contained  in  the 'Imitation  of  Christ'.' It was the only book  which  did  me good,  for  I  had  not  yet  discovered the  treasures  hidden  in  the  Holy  Gospels.  I knew by heart nearly every chapter in my beloved 'Imitation'. The little volume never left my side. In summer, I kept it in my pocket; in winter, in it was in my muff. It had become a custom with my aunt to open it at any page and ask me to recite by heart the chapter she had chanced upon.

From Chapter V of the Autobiography of a Soul, by Saint Thérèse of Lisieux. See here on our sister blog and here for copies of her manuscripts.

Cap. 40. Quod homo nihil boni ex se habet, et de nullo gloriari debet

Chapter XL - That man hath no good in himself, and nothing whereof to glory

Deum quaerendo, consolationem invenit
By seeking God, he findeth consolation

3. Unde si bene scírem omnem humánam consolátionem abjícere, sive propter devotiónem adipiscéndam, sive propter necessitátem qua compéllor te quærere, quia non est homo qui me consolétur: tunc mérito possem de grátia speráre tua, et de dono novæ consolátionis exultáre.

3. Wherefore, if I but knew well how to reject all human consolations, whether for the sake of gaining devotion, or because of the necessity by which I was compelled to seek Thee, seeing there is no man who can comfort me; then could I worthily trust in Thy grace, and rejoice in the gift of new consolation.

Inánis gloria caelésti spóliat grátia
Vainglory robbeth (us) of heavenly grace

4. Grátias tibi, unde totum venit quotiescúmque mihi bene succédit. Ego autem vánitas, et níhilum ante te,(Ps. 38, 6*) incónstans homo et infírmus. Unde possum gloriári? aut cur áppeto reputári? Numquid de níhilo? et hoc vaníssimum est. Vere inánis glória pestis mala, vánitas máxima, quia a vera trahit glória, et cælésti spóliat grátia. Dum enim homo complácet sibi, dísplicet tibi; dum ínhiat láudibus humánis, privátur veris virtútibus.

*[6] Ecce mensurábiles posuíti dies meos, et substántia mea tamquam níhilum ante te. Verumtamen univérsa vánitas, omnis homo vivens.[Ps 38]

4. Thanks be to Thee, from whom all cometh, whensoever it goeth well with me! But I am vanity and nothing in Thy sight*, a man inconstant and weak. What then have I whereof to glory, or why do I long to be held in honour? Is it not for nought? This also is utterly vain. Verily vain glory is an evil plague, the greatest of vanities, because it draweth us away from the true glory, and robbeth us of heavenly grace. For whilst a man pleaseth himself he displeaseth Thee; whilst he gapeth after the praises of man, he is deprived of true virtues.

*Behold thou hast made my days measurable: and my substance is as nothing before thee. And indeed all things are vanity: every man living. [Ps xxxviii. 6]

Nihil gloriábor nisi in infirmitátibus meis
I shall glorify in nothing except in my infirmities

5. Est autem vera glória et exultátio sancta gloriári in te et non in se, gaudére in nómine tuo, non in virtúte própria, nec in áliqua creatúra delectári nisi propter te. Laudétur nomen tuum, non meum; magnificétur opus tuum, non meum; benedicátur nomen sanctum tuum, non meum; nihil autem attribuátur mihi de láudibus hóminum. Tu glória mea, tu exaltátio cordis mei. In te gloriábor et exultábo tota die; pro me autem nihil, nisi in infirmitátibus meis.

5. But true glory and holy rejoicing lieth in glorying in Thee and not in self; in rejoicing in Thy Name, not in our own virtue; in not taking delight in any creature, save only for Thy sake. Let thy Name, not mine be praised; let Thy work, not mine be magnified; let Thy holy Name be blessed, but to me let nought be given of the praises of men. Thou art my glory, Thou art the joy of my heart. In Thee will I make my boast and be glad all the day long, for myself let me not glory save only in my infirmities.(2)

Notes on Latin vocab

abjicere: abjĭcĭō, (8) jēcī, jectum, ĕre (ab et jacio), tr. I [idée de séparation, dʼéloignement], jeter loin de soi :
adipiscendam: acc, sing, fem, gerundive from ăd-ĭpiscor, eptus, 3, v. dep. apiscor, to arrive at, to reach.
ap-pĕto, īvi or ii, ītum, 3, v. a. and n. (class.; in poetry rare); act., to strive after a thing, to try to get, to grasp after (syn.: adfecto)
caelestis , e: adj. (caelum), belonging to the sky; celestial,heaven-sent, divine; abl sing regularly caelesti.
compellor: first person sing, pres, subj, passive from compellō, pulī, pulsus, 3, a.: to drive together; compel; force, drive.
com-plăcĕo, plăcŭi and plăcĭtus sum, 2, v. n. To be very pleasing to:
consoletur: third person, sing, present, subj, active (deponent) from con-sōlor, ātus, 1, v. dep.I Of personal objects, to console, encourage, animate, cheer, comfort
delectari: present, infinitive, passive from dēlecto, āvi, ātum, 1, v. intens. a. [delicio].to please, charm, amuse
gloriari: present infinitive from glōrĭor, ātus,  dep. a. and n. id., to glory, boast, vaunt, to brag of any thing, pride one's self on any thing (class.); constr. with acc., or an object- or relative clause, with abl., de, in aliqua re, or absol.
grātĭa, ae, f. gratus; lit., favor, both that in which one stands with others and that which one shows to others.  the grace of God, redeeming grace, the sovereign divine favour;
inānis, e: (adj.), empty, void, light; vain, idle, fruitless,valueless, trivial; little, brief, lifeless, unreal, 1.464; shadowy, 6.269; unsubstantial, shadowy, airy, phantom, 6.651; inanis gloria: vainglory
ĭn-hĭo, āvi, ātum, 1, v. n. and a., to stand open, to gape.
nĭhĭlum, i n., nothing
num-quid (nunqu-), adv. interrog. I In a direct interrogation, where there is no corresponding term in English: numquid meministi? do you remember?
pestis, is, f. perh. for perd-tis, from perdo, a deadly, esp. an infectious or contagious disease, a plague, pest, pestilence;
quaerendo: ger from quaerō, quaesīvī or quaesiī, quaesītus, 3, a.: to seek, search, look for,
quotiescumque: adv. how often soever, as often soever as.
scirem: first person, singular, imperfect, subjunctive, active. sciō, īvī or iī, ītus, 4, a.: to know, understand, know how, be able, can.
sive..sive: whether...or; either...or.
spŏlĭo, āvi, ātum, 1, v. a. spolium, to strip, to deprive of covering, rob of clothing. usually: aliquem (aliquid) aliquā re, to deprive or rob one of something.

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat 
Gloria

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam

Ad Jesum per Mariam 2021 : 4/33

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat
Gloria

Readings: From The Imitation of Christ

By Thomas à Kempis, born at Kempen in the Diocese of Cologne, in 1379 or 1380; died in 1471. The book was first issued anonymously in 1418 and was soon widely acclaimed. In 1441 Thomas completed and signed his name to a codex still extant in the Royal Library, Brussels, containing the four books of the 'Imitation' and nine minor treatises.

De Imitatione Christi

From her Autobiography, by Saint Thérèse

Depuis longtemps je me nourrissais de «la pure farine» contenue dans l'Imitation, c'était le seul livre qui me fît du bien, car je n'avais pas encore trouvé les trésors cachés dans l'Evangile. Je savais par cœur presque tous les chapitres de ma chère Imitation, ce petit livre ne me quittait jamais ; en été, je le portais dans ma poche, en hiver, dans mon manchon, aussi était-il devenu traditionnel ; chez ma Tante on s'en amusait beaucoup et l'ouvrant au hasard, on me faisait réciter le chapitre qui se trouvait devant les yeux.

For  a  long  time  I  nourished  my  spiritual  life  with  the  "fine  flour" contained  in  the Imitation  of  Christ. It  was  the  only  book  which  did  me good,  for  I  had  not  yet  discovered the  treasures  hidden  in  the  Holy  Gospels.  I knew by heart nearly every chapter in my beloved 'Imitation'. The little volume never left my side. In summer, I kept it in my pocket; in winter, in it was in my muff. It had become a custom with my aunt to open it at any page and ask me to recite by heart the chapter she had chanced upon.

From Chapter V of the Autobiography of a Soul, by Saint Thérèse of Lisieux. See here on our sister blog and here for copies of her manuscripts.

Liber III:  De intérna consolatióne

Cap. 40. Quod homo nihil boni ex se habet, et de nullo gloriári debet

Imitatio. Author's Latin copy.

1. SERVUS. Quam pauper sit homo et infírmus

Dómine, quid est homo, quod memor sis ejus, aut fílius hóminis, quia vísitas eum? (Ps viii.5) Quid proméruit homo, ut dares illi grátiam tuam? Dómine, quid possum cónqueri, si déseris me? aud quid juste obténdere possum, si quod peto non féceris? Certe hoc in veritáte cogitáre possum et dícere: Dómine, nihil sum; nihil boni ex me hábeo, sed in ómnibus defício, et ad nihil semper tendo. Ego nisi a te fúero adjútus et intérius informátus, totus effácior tépidus et dissolútus.

Chapter XL - That man hath no good in himself, and nothing whereof to glory

1. Lord, what is man that Thou art mindful of him, or the son of man that Thou visitest him? What hath man deserved, that Thou shouldest bestow thy favour upon him? Lord, what cause can I have of complaint, if Thou forsake me? Or what can I justly allege, if Thou refuse to hear my petition? Of a truth, this I may truly think and say, Lord, I am nothing, I have nothing that is good of myself, but I fall short in all things, and ever tend unto nothing. And unless I am helped by Thee and inwardly supported, I become altogether lukewarm and reckless.

Author's French copy of the Imitation. Imprimatur dated 1921.

2. Quómodo fórtior effíciatur 

Tu autem, Dómine, semper idem ipse es, et pérmanes in ætérnum: semper bonus et justus et sanctus; bene, juste et sancte agens ómnia et dispónens in sapiéntia. Sed ego, qui ad deféctum magis pronus sum quam ad proféctum, non semper sum in uno statu perdúrans, quia septem témpora mutántur super me. Verum tamen cito mélius sit, cum tibi placúerit, et manum porréxeris adjutrícem: quia tu solus sine humáno suffrágio póteris auxiliári et in tantum confirmáre, ut vultus meus ámplius in divérsa non mutétur, sed in te uno cor meum convertátur et quiéscat.


The words on the scroll in the image above come from Chapter 8 of St John's Gospel: [12] Iterum ergo locútus est eis Jesus, dicens : Ego sum lux mundi : qui séquitur me, non ámbulat in ténebris, sed habébit lumen vitae.[12] Again therefore, Jesus spoke to them, saying: I am the light of the world: he that followeth me, walketh not in darkness, but shall have the light of life. 

2. But Thou, O Lord, art always the same, and endurest for ever, always good, righteous, and holy; doing all things well, righteously, and holily, and disposing all in Thy wisdom. But I who am more ready to go forward than backward, never continue in one stay, because changes sevenfold pass over me. Yet it quickly becometh better when it so pleaseth Thee, and Thou puttest forth Thy hand to help me;[1] because Thou alone canst aid without help of man, and canst so strengthen me that my countenance shall be no more changed, but my heart shall be turned to Thee, and rest in Thee alone.

[1] and Thou puttest forth Thy hand to help me: This recalls Matthew's account of Christ walking on the waters of the Sea of Galilee:

Lord, save me. J-J Tissot

[26] Et videntes eum super mare ambulantem, turbati sunt, dicentes : Quia phantasma est. Et prae timore clamaverunt. [27] Statimque Jesus locutus est eis, dicens : Habete fiduciam : ego sum, nolite timere. [28] Respondens autem Petrus, dixit : Domine, si tu es, jube me ad te venire super aquas. [29] At ipse ait : Veni. Et descendens Petrus de navicula, ambulabat super aquam ut veniret ad Jesum. [30] Videns vero ventum validum, timuit : et cum cœpisset mergi, clamavit dicens : Domine, salvum me fac.
[31] Et continuo Jesus extendens manum, apprehendit eum : et ait illi : Modicae fidei, quare dubitasti? [Matthew 14]

[26] And they seeing him walk upon the sea, were troubled, saying: It is an apparition. And they cried out for fear. [27] And immediately Jesus spoke to them, saying: Be of good heart: it is I, fear ye not. [28] And Peter making answer, said: Lord, if it be thou, bid me come to thee upon the waters. [29] And he said: Come. And Peter going down out of the boat, walked upon the water to come to Jesus. [30] But seeing the wind strong, he was afraid: and when he began to sink, he cried out, saying: Lord, save me.
[31] And immediately Jesus stretching forth his hand took hold of him, and said to him: O thou of little faith, why didst thou doubt? [Matthew 14]

Cap. 7. De occultánda grátia sub humilitátis custódia.

4. DÓMINUS. Subtráhitur grátia ad nostram cautélam et ad Dei glóriam

Qui tempóre pacis nimis secúrus esse volúerit, sæpe tempóre belli nimis dejéctus et formidolósus reperiétur. Si scires semper húmilis módicus in te permanére nec non spíritum tuum bene moderáre et régere, non incíderes tam cito in perículum et offénsam. Consílium bonum est ut fervóris spiritu concepto meditéris quid futurum sit abscedénte lúmine. (...)

Chapter VII - Of hiding our grace under the guard of humility

4. He who in time of peace willeth to be over-secure shall be often found in time of war over dispirited and full of fears. If thou knewest always how to continue humble and moderate in thyself, and to guide and rule thine own spirit well, thou wouldest not so quickly fall into danger and mischief. It is good counsel that when fervour of spirit is kindled, thou shouldest meditate how it will be with thee when the light is taken away. (...)

 

Notes on Latin vocab

abs-cēdo, cessi, cessum, 3, v. n. to go off or away, to depart.
auxĭlĭor, ātus, 1, v. dep. auxilium, to give help or aid, to help, aid, assist, succor
cautēla, ae, f. cautus, caveo (mostly post - class.), caution, precaution.
cito : (adv.), speedily; soon; (comp.), citius
conqueri: present, infinitive active (dep):con-quĕror, questus, 3,v. dep. a. and n., to complain of a thing, or to bewail, lament passionately or much
dē-fĭcĭo, fēci, fectum, 3. to make off from; free one’s self from; desert, leave, forsake, fail, be wanting, be exhausted, fail; give way, sink, faint, to be broken down, prostrated, sick at heart,to be depressed, discouraged
deseris: second pers sing, pres, ind, act. dē-sĕro, rŭi, rtum, 3, v. a. Lit., to undo or sever one's connection with another; hence, with esp. reference to the latter, to leave, forsake, abandon, desert, give up
dis-solvo, solvi, sŏlūtum, 3, v. a., to loosen asunder, to unloose, disunite, separate, dissolve, destroy
formidolosus  1 inspiring fear, terrifying. 2 fearful, terrified.
gloriari: present, infinitive active (dep): glōrĭor, ātus, v. dep. a. and n. id., to glory, boast, vaunt, to brag of any thing, pride one's self on any thing
mŏdĭcus, a, um, adj. modus, having or keeping a proper measure, moderate (cf. mediocris); esp. in behavior, modest, temperate;
porrigō, rēxī, rēctus, 3, a.: to stretch forth, hold forth, lift; (pass.), to be stretched out, extend,(prō and regō)
prōfĭcĭo, fēci, fectum, 3, v. n and a. [pro-facio], to go forward, advance, gain ground, make progress.
promeruit: third person, sing, perf, ind, act from:  prō-mĕrĕo, ŭi, ĭtum, 2, v. a., and prō-mĕrĕor, ĭtus, 2, v. dep. a.To deserve, be deserving of, merit, in a good or bad sense
quō-mŏdŏ, or quō mŏdŏ, adv., in what manner, in what way, how.
reperiō, repperī, repertus, 4, a.: to find again; find by searching, discover, find out, detect
sub-trăho, xi, ctum, 3, v. a., to draw away from underneath or by stealth; also, in gen., to draw off, carry off, withdraw, take away, remove, etc. (class.; syn. subduco).
suffrāgĭum, ii, n. a favorable decision, assent, approbation, applause; perh. kindr. with suffrago, and therefore, prop., the pasternbone; hence, transf.,a votingtablet, a ballot (syn. tabella), and in gen., a vote, voice, suffrage.
vērum-tămen (vērun-tămen; in recent edd. more freq. as two words, vē-rum tămen; conj. but yet, notwithstanding, however, nevertheless.

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat
Gloria

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam

Ad Jesum per Mariam 2021 : 3/33

 

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat
Gloria

Saint Matthew - Chapter 7

The third part of the sermon on the mount

Ask and it shall be given you. J-J Tissot

[1] Nolite judicare, ut non judicemini.
Judge not, that you may not be judged,

[2] In quo enim judicio judicaveritis, judicabimini : et in qua mensura mensi fueritis, remetietur vobis.
For with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again.

[3] Quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides?
And why seest thou the mote that is in thy brother's eye; and seest not the beam that is in thy own eye?

[4] aut quomodo dicis fratris tuo : Sine ejiciam festucam de oculo tuo, et ecce trabs est in oculo tuo?
Or how sayest thou to thy brother: Let me cast the mote out of thy eye; and behold a beam is in thy own eye?

[5] Hypocrita, ejice primum trabem de oculo tuo, et tunc videbis ejicere festucam de oculo fratris tui.
Thou hypocrite, cast out first the beam in thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye.

[6] Nolite dare sanctum canibus : neque mittatis margaritas vestras ante porcos, ne forte conculcent eas pedibus suis, et conversi dirumpant vos.
Give not that which is holy to dogs; neither cast ye your pearls before swine, lest perhaps they trample them under their feet, and turning upon you, they tear you.

[7] Petite, et dabitur vobis : quaerite, et invenietis : pulsate, et aperietur vobis.
Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you.

[8] Omnis enim qui petit, accipit : et qui quaerit, invenit : et pulsanti aperietur.
For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened.

[9] Aut quis est ex vobis homo, quem si petierit filius suus panem, numquid lapidem porriget ei?
Or what man is there among you, of whom if his son shall ask bread, will he reach him a stone?

[10] aut si piscem petierit, numquid serpentem porriget ei?
Or if he shall ask him a fish, will he reach him a serpent?

[11] Si ergo vos, cum sitis mali, nostis bona data dare filiis vestris : quanto magis Pater vester, qui in caelis est, dabit bona petentibus se?
If you then being evil, know how to give good gifts to your children: how much more will your Father who is in heaven, give good things to them that ask him?

[12] Omnia ergo quaecumque vultis ut faciant vobis homines, et vos facite illis. Haec est enim lex, et prophetae.
All things therefore whatsoever you would that men should do to you, do you also to them. For this is the law and the prophets.

[13] Intrate per angustam portam : quia lata porta, et spatiosa via est, quae ducit ad perditionem, et multi sunt qui intrant per eam.
Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat.

[14] Quam angusta porta, et arcta via est, quae ducit ad vitam : et pauci sunt qui inveniunt eam!
How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!

Notes (Cornelius A Lapide)

[1] Nolite judicare, ut non judicemini.
Judge not,[1] that you may not be judged,[2]

[1] Judge not, rashly and malignantly, that ye, &c. Christ does not here prohibit the public judgments of magistrates, by which they condemn the guilty and absolve the innocent, for this is necessary in all commonwealths, but only private judgments, and that when they are rash, envious, detractive, for they are repugnant to charity and justice, yea to God Himself, whose office of judgment is usurped. For we have not been set to be judges but companions of our neighbours. Wherefore if we have an evil opinion of him we do him an injury. And we take away his good fame if we let this judgment go abroad; for reputation is a great good, greater far than riches. So S. Jerome, Bede, and Basil. The Gloss says, “There is scarcely any one who is found to be free from this fault.” Hear S. Augustine (102 Serm. de Temp.): “Concerning those things, then, which are known to God, unknown to us, we judge our neighbours at our peril. Of this the Lord hath said, Judge not. But concerning things which are open and public evils, we may and ought to judge and rebuke, but still with charity and love, hating not the man, but the sin, detesting not the sick man, but the disease. For unless the open adulterer, thief, habitual drunkard, traitor, were judged and punished, that would be fulfilled which the blessed martyr Cyprian hath said, ‘He who soothes a sinner with flattering words, administers fuel to his sin.’ ” S. Anthony gives the cause of perverseness in rash judgment, when he says, “We are often deceived as to the motives of actions. The judgment of God, who sees all things, is another thing from ours. But it is right that we should suffer one with another, and bear one another’s burdens.” So S. Athanasius, in his Life.

[2] That ye be not judged, i.e., neither by men nor God. Ye will escape very many unjust judgments of others, or, anyhow, ye will not experience the severe judgment of God. Hear S. Augustine: “The temerity wherewith thou dost punish another will punish thyself. Injustice always injures him who does the wrong.”

Some MSS. add here, Condemn not, and ye shall not be condemned, but it seems to have been added from Luke 6:37.

Leontius, Bishop of Cyprus, in his Life of S. John the Almoner, c. 35, relates that Vitalius, who converted many harlots, was slapped on the face, and judged to be a fornicator, by a certain person; but this judge was in turn slapped on the face by the devil, and possessed by him, and could only be delivered by coming as a suppliant to the cell of Vitalius, who was dead. When he came thither, there was found written on the pavement, by the hand of God, “O ye men of Alexandria, judge not before the time until the Lord shall come.” Wisely saith S. Bernard (Serm. 40 in Cant.), “Make an excuse for the intention with which a thing is done, when you cannot excuse the thing itself; set it down, if possible, to ignorance, inadvertence.”

[2] In quo enim judicio judicaveritis, judicabimini : et in qua mensura mensi fueritis, remetietur vobis.
For with what judgment you judge, you shall be judged: and with what measure you mete,[2] it shall be measured to you again.

[1] For with what judgment, &c. Says S. Chrysostom, “In what way thine own sins shall be examined, thou hast thyself provided a rule, by judging severely the things in which thy neighbour has offended, for judgment without mercy shall be awarded to him who has shown no mercy,’ says S. James” (2:13).

Cassian (lib. 5 de Instit. renunc. c. 40) says that a certain abbot called Maches was wont to relate of himself, that, by God’s permission, he had fallen into three faults for which he had been accustomed to judge others, and had been punished for them. S. Dorotheus (Doctrina 6), in a chapter upon not judging, relates that an angel once brought the soul of an adulterer to a certain old man, who had condemned him, and said, “Lo, here is the dead man whom thou hast judged. Where am I to take his soul, to heaven or to hell? Thou hast appointed thyself the judge of the dead, in the place of Christ. Judge then this soul.” At these words the old man was pricked with compunction, begged for pardon, and did penance for the rest of his life. Matthew Rader, the Jesuit, among many other golden sayings, has this—“A crooked measuring-rule makes even straight things appear crooked.” Thus melancholy, and the proclivity to suspect evil of others engendered by it, is most deceptive: it deceives itself, and then goes on to deceive others. Wherefore let him who suffers from this disease learn, from the experience of his own suspicions, that they are for the most part false and deceptive, and so let him say, ‘I will no longer give credit to you, for so far I have found you liars.’ ”

[2] With what measure, &c. This is an adage, signifying the same thing. According to the rule, or measure, by which thou judgest others, so shalt thou be judged thyself. If thou shalt show thyself kindly in judging, then will others judge thee kindly: if thou judgest others severely, then severely will others judge thee. Understand here similar, not equal measure. For our measure cannot equal God’s. His severity and His mercy both far surpass ours. Yet is His severity less than our faults. For God punishes sin less than it deserves. S. James follows Christ the Lord, when he says, “Speak not evil one of another, brethren. Whoso speaketh evil of his brother, or judgeth his brother, speaketh evil of the law, and judgeth the law” (4:11). See what I have there said.

[3] Quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides?
And why seest thou the mote that is in thy brother's eye; and seest not the beam that is in thy own eye?

And why beholdest thou? Gr. οὐ κατανοεῖς, dost not perceive. The mote, Gr. τὸ κάρφος, that is, bit of straw, or chaff, or tiny particle of wood, such as easily get into the eye. These things are put in contrast with a heavy beam or block. The mote signifies little faults and defects; the beam denotes greater crimes. There is an elegant allusion to the sight of the eye. The eye does not see itself and its own blemishes, but those of others. In a similar manner the critics see not, nor think of their own defects, but those of others. To their own they are as blind as moles: for those of others they have the eyes of lynxes. They take offence at the very least faults of others, but view with complacency and approval their own huge faults. To this refers the proverb, “We do not see the bag on our own backs” about which Æsop has a fable. “Every man,” he says, “carries two wallets, one on his breast, the other hanging from his shoulders on his back, and into the first we put other people’s faults, but our own into the bag behind. This is that selfishness (φιλαυτία) which is innate in men.

By the same fable an abbot dealt with and corrected his criticizing anchorites. (Vit. Pat. lib. 5, libello 9, num. 9.) He filled a sack with a great quantity of sand, and put it on his back, and carried before him in his hand a basket with a very small quantity of sand. When asked why he did this, he replied, “That bag which holds most sand is my sins, and because they are many, I have put them on my back lest I should grieve and lament over them; but the little quantity of sand is the sins of my brother, and they are before my face, and in them I exercise myself in judging my brother.” When the Abbot Isaac had once judged a certain person, an angel stood before him and said, “God has sent me to ask you whither I am to cast that brother whom you have judged?” When Isaac heard this, he sought forgiveness. And the angel said, “Arise, God forgives thee, but be careful for the time to come not to judge any before God judges them.”

[4] aut quomodo dicis fratris tuo : Sine ejiciam festucam de oculo tuo, et ecce trabs est in oculo tuo?
Or how sayest thou to thy brother: Let me cast the mote out of thy eye; and behold a beam is in thy own eye?

Or how wilt thou say, &c. With what face canst thou animadvert upon, or correct a slight fault of thy neighbour’s, when thou toleratest an enormous offence in thyself?

[5] Hypocrita, ejice primum trabem de oculo tuo, et tunc videbis ejicere festucam de oculo fratris tui.
Thou hypocrite, cast out first the beam in thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye.

Thou hypocrite, &c. See clearly: Gr. διαβλέψεις ἐκβαλεῖν. As it is impossible that he who has a beam in his own eye could see to pluck out a little mote from his brother’s eye, because of the beam filling and darkening his own eye, so in like manner it is barely possible that any one whose mind and reason are clouded by grave sin could see how to correct the very small faults of others. For how canst thou hate the very small developments of those things which in an extreme degree thou perceivest not in thyself?

[6] Nolite dare sanctum canibus : neque mittatis margaritas vestras ante porcos, ne forte conculcent eas pedibus suis, et conversi dirumpant vos.
Give not that which is holy to dogs; neither cast ye your pearls before swine, lest perhaps they trample them under their feet, and turning upon you, they tear you.

Give not that which is holy, &c. Christ, according to His custom, proceeds to teach by parables and proverbs. There is here a double proverb, each signifying the same thing. And both are rightly connected with what precedes. He had just shown who and what manner of persons they ought to be who correct others. Now He teaches who ought to be corrected and taught, and who not. Pearls, therefore, and that which is holy, here signify the same thing, namely the precious and heavenly doctrine of the Gospel, of faith and truth, and, by consequence, the holy sacraments. Moreover, the same persons are denoted by dogs and swine, viz., those who are perverse and obstinate. These, on account of their impurity, are like pigs, and on account of their rebellious barking, like dogs. He adds the reason, because they, like hungry swine, stolid and impudent, despise and trample on holy doctrines which are the food of the soul, because they are contrary to their appetite and uncleanness. In the next place they are bitter against the setter forth of the holy doctrine, and tear him either by words, or deeds.

These words of Christ must be taken per se, because, per accidens, Christ the Lord, S. Stephen, S. Paul, and others, preached the Gospel to the perverse and obstinate Jews, although they knew that they would be slain by them for so doing. For this they did that they might give public testimony to the truth and glory of God, and for the profit of those who were standing by. For in this way holy things are not presented to swine, but to God and His elect. Thus S. Augustine, who by dogs understands opposers of the truth, and by swine despisers of it. But by dogs S. Chrysostom understands the Gentiles, as most impure; by swine, heretics, as addicted to the belly. By that which is holy, he understands Baptism and the Eucharist, which must not be given to impure and unworthy persons; pearls are the mysteries of the truth, inclosed in the Divine words as in the depths of the sea, i.e., in the profundity of Holy Scripture.


[7] Petite, et dabitur vobis : quaerite, et invenietis : pulsate, et aperietur vobis.
Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you.

Ask and it shall be given, &c. He returns to the subject of prayer, of which He had begun to treat, 6:5. Ask, viz., from God, by prayer, those things about which I have been teaching, such as are necessary for you, but arduous and difficult, and especially the things which I have laid down to be looked for in the Lord’s Prayer. For to it Luke refers these words (11:9). Observe, these three words, ask, seek, knock, mean the same thing, that is, earnest prayer. To ask signifies confidence in prayer as a prime requisite; to seek signifies zeal and diligence, for he who seeks for anything, applies the whole vigour of his mind to obtain what he seeks. To knock means perseverance.

Christ then signifies that we must pray faithfully, diligently, ardently, and perseveringly. So S. Augustine, who says that 
ask refers to praying for strength, by which we may be able to fulfil the commandments of God: 
seek, that we may find the truth: 
knock, that heaven may be opened unto us.

To this we may add the words of S. Chrysostom. “Ask,” he says, “in supplications, praying night and day: seek by zeal and labours, for heaven is not given to the slothful: knock in prayers, in fastings, and almsgiving, for he who knocks at a door knocks with his hand.”

Again, these three words denote increasing earnestness in prayer. When anything is asked for, it is first spoken for; by-and-by, if no answer be given, we cry out; if calling out do not suffice, we seek for some other means of gaining attention, we apply our mouth to some chink in the door by which our voices may be made to reach the master of the house: if that too fail, we beat at the door, until we gain a hearing. Hence Remigius thus expounds, “We ask by praying; we seek by living well; we knock by persevering.” Others, “Ask by faith, seek by hope, knock by charity.” Lastly, Climacus (Gradu 28) says, Ask by striving, seek by obedience, knock by long-suffering.

Mystically, S. Bernard (in Scala Claustralium): “Seek by reading, and ye shall find in meditation: knock in prayer, and it shall be opened to you in contemplation. Reading offers solid food to the mouth, meditation masticates it, reason gives it flavour, contemplation is the very sweetness itself which pleases and refreshes.” He then defines these four processes. “Meditation is a studious action of the mind, which under the guidance of right reason searches out the knowledge of hidden truth: contemplation is the elevation of a mind depending upon God, and tasting the joys of eternal sweetness. Reading searches, meditation finds, contemplation feeds, prayer asks.”

[8] Omnis enim qui petit, accipit : et qui quaerit, invenit : et pulsanti aperietur.
For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened.

For every one that asketh receiveth, &c. Elegantly and truly says S. Augustine, or whoever was the author of lib. de Salutar. Monitis, (c. 28), “The prayer of the righteous is the key of heaven. Prayer ascends, God’s mercy descends.” The same S. Augustine (lib. senten. apud Prospr. Sent. 87), says, “The physician knows best what is good for the sick man. Therefore God sometimes in mercy hears not.” Again he says (ad Paulinum, Epist. 43), “The Lord often denies what we wish for, that he may give us what we would rather, in the end.” And the Gloss says, “God does not deny Himself to those who ask, for He voluntarily offered Himself to those who asked not for him. And those who seek shall find Him: for He gave Himself to those who sought Him not, that He might be found of them: and He will open to those who knock, for He it is who crieth out, ‘Behold, I stand at the door and knock.’ ”

[9] Aut quis est ex vobis homo, quem si petierit filius suus panem, numquid lapidem porriget ei?
Or what man is there among you, of whom if his son shall ask bread, will he reach him a stone?

Or what man is there of you, &c. The force of the or in this verse is, that God is more liberal than man. It, as it were, compares God and man, and shows the superiority of God to man.

[10] aut si piscem petierit, numquid serpentem porriget ei?
Or if he shall ask him a fish, will he reach him a serpent?

Or if he ask a fish, &c. For a serpent has the appearance and form of a fish, so that it might be deceitfully substituted for a fish, though only by an enemy, not by a father. He says the same thing that He said in the previous verse, but by a still more striking similitude. For if a father gave a stone to a child who asked him for bread, he would only give him a useless and uneatable thing; but if he gave him a serpent when he asked for a fish, he would give him not only a useless but a noxious and poisonous thing. Thus Christ speaks of what is a moral impossibility.

[11] Si ergo vos, cum sitis mali, nostis bona data dare filiis vestris : quanto magis Pater vester, qui in caelis est, dabit bona petentibus se?
If you then being evil, know how to give good gifts to your children: how much more will your Father who is in heaven, give good things to them that ask him?

If ye then being evil, &c. Being evil: i.e. “by the natural propensity to evil, which ye have contracted in your nature by sin.” So S. Jerome. “Also by your own will and actions.” Whence it is plain that these words were spoken to the people generally, not to the Apostles. For the Apostles were good, but among the multitude there were many who were evil and entangled in vices. S. Chrysostom was of another opinion: “In comparison with God,” he says, “all appear evil, even the good, as in comparison with the sun all things, even such as are light, appear dark.”

Give good things. Luke has, will give the good Spirit. For all good things are given by the grace of the Holy Spirit, says Remigius. By good things understand true and solid goods which lead to blessedness. Whence S. Augustine says, “Gold and silver are good, not because they make thee good, but because thou mayest do good with them.”

[12] Omnia ergo quaecumque vultis ut faciant vobis homines, et vos facite illis. Haec est enim lex, et prophetae.
All things therefore whatsoever you would that men should do to you, do you also to them. For this is the law and the prophets.

Therefore all things whatsoever ye would, &c. The word therefore, some are of opinion, has not here any inferential meaning, but is only an enclitic particle, denoting the conclusion of this part of our Lord’s Sermon. Hence the Syriac omits it. On the other hand we may, with S. Chrysostom, take the therefore as inferential, and then the meaning would be this: “What I have hitherto said at large concerning love of your neighbour and giving of alms, all these things arise out of this primary natural precept, and first principle of moral philosophy, and rest upon equity, that what thou wishest to be done to thyself, that thou shouldst do to others, and what thou dost not wish to suffer from others, that thou shouldst not do unto others.” Understand that wishest and wishest not, must be taken in a good sense, as guided by right reason. For the man who wishes wine to be given him that he may get drunk may not lawfully offer it to others for such a purpose. Christ here alludes to the monition which Tobit, when he was dying, gave to his son (4:16): “That which thou wouldst hate to be done unto thyself, take heed that at no time thou doest it to another.”

[13] Intrate per angustam portam : quia lata porta, et spatiosa via est, quae ducit ad perditionem, et multi sunt qui intrant per eam.
Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat.

Enter ye in at the strait gate, &c. The strait gate, by which there is an entrance into heaven, to blessedness and the feast of celestial glory, is, says S. Augustine, the Law of God, which straitens and represses our desires: it is also obedience, continence, mortification, the daily cross, which the law bids either to be made or to be carried. 

The broad gate which leads to perdition is concupiscence, too great liberty, gluttony, lust, &c. Christ has here regard to His own sanctions and explanations of the Law, as, Whosoever shall say, Thou fool, shall be in danger of hell fire, and, If any one shall smite thee on thy right cheek, offer him the other also, &c. For all these things are arduous and strait, or narrow. It is as though He had said, “I may seem to you to have made narrow the way of salvation by my precepts, but know ye, that it is strait even in itself, and therefore I have not straitened it, but have only described it as it really is; for the way to celestial glory is purity and sanctity, which in this corrupt state of your nature consist in a strict bridling and mortification of your passions.” 
By liberty and indulgence Adam fell into sin, and we all through him, and then into all concupiscence. Thus the remedy for these things is nothing else but strict self-restraint, the cross, and mortification; for contraries are cured by contraries. S.Ambrose says, on the first Psalm. “There are two ways, one of the just, the other of the unjust: one of equity, the other of iniquity. The way of the just is narrow, that of the unjust is broad. The narrow road is that of soberness, the broad of drunkenness, that it may receive those who are tossing about.” 
Clemens Alexandrinus (Strom. lib. 4) cites with praise the words of Hesiod: “Intense labour is placed before virtue, the way to it is long and steep.” Also that of Simonides, “Virtue is said to dwell on rocks difficult of access.” And so S. Basil says on the first Psalm: “That broad and easy road which goeth downward hath the deceiving evil demon who draws those who follow him by indulgences to perdition. But a good angel presides over the rough, and steep, and difficult way, which leads by means of zealous toils those who pursue it to a blessed end.” 
Wherefore S. Luke has (13:24), Strive to enter in at the strait gate, where for strive, the Greek has ἀγωνίζεσθε, i.e. agonize, contend as it were in a contest and an agony, exercise your utmost power and might as in a wrestling match, as if for life itself, if ye conquer; but for death, if ye be overcome; according to the words of the Apostle, “Every one that striveth for the mastery (in agone, Gr. and Vulg.) is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible.” 
We then enter upon a contest, and in it we strive and agonize for heaven or for hell, for a most blessed or a most miserable eternity. And let each see in how great a match he wrestles: for the course and the way to life is the Cross; the course and the way to perdition is indulgence: it is the lust of the flesh, the lust of the eyes, and the pride of life. The way to life is continence, poverty of spirit and humility. Wherefore S. Barlaam said to king Josaphat, that the way to life is martyrdom, either of blood or of will and penitence: this is the way in which Christ has gone before us: and for this cause the first Christians and those who followed Him willingly met martyrdom, and when persecution had ceased, those who came after inflicted upon themselves the voluntary martrydom of an austere life in monasteries, deserts, and caves.

So also S. Perpetua saw in her dream a golden ladder, but hedged about with knives and swords. By this ladder she had to climb to heaven, and by this dream she knew that martyrdom was foretold to herself and her companions.

So also S. William, who, from Duke of Aquitaine, became a peninent hermit, gathered from these words of Christ, that all superfluities ought to be cut off, and the body only indulged in things necessary. “How many brethren,” said he, “have served the Lord these many years in Egypt without eating fish? For how many tyrants, now in hell, would Jerome’s sack, Benedict’s frock, Arsenius’ tears, Elisha’s cowl, have sufficed to keep them out of hell? But woe to us, miserable, who changed superfluity into necessity.”

Pythagoras saw the same thing in a shadow. He said that at first the path of virtue is narrow and confined, but afterwards it becomes wider by degrees: but the way of pleasure on the other hand is wide at the beginning, but afterwards it becomes more and more straitened. For as the Apostle says, “Tribulation and anguish is upon every soul of man that worketh evil, but glory, honour and peace to every one that doeth good.” (Rom. 2) For charity and the grace of Christ enlarge the heart, so that the believer may say confidently with the Psalmist, “I will run the way of Thy commandments when Thou hast enlarged my heart” (dilatasti, Vulg.).

[14] Quam angusta porta, et arcta via est, quae ducit ad vitam : et pauci sunt qui inveniunt eam!
How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!

For strait is the gate, &c. This is the voice of Eternal Wisdom: He then who is wise, and will set himself in earnest to save his soul, let him take the narrow way.

The measure of this straitness and narrowness of the way to heaven, and the fewness of those who find it, and are saved, you may gather from the types. 

1. First there is Lot, who only with his two daughters escaped from the burning of Sodom and the other cities of the plain, when all the rest were burnt up because of their lusts. For the world is like Sodom, it is inflamed with lusts and passions. Wherefore the greater part of the lost are damned on account of pollutions and lusts. 
2. The second type is the deluge. From this Noah only, with seven souls, escaped. The deluge swallowed up all the rest on account of their sins. In the world is a deluge of iniquity, and thus of punishments and all calamities. 
3. The third was the entrance into the Promised Land, which was a type of heaven. Into this of six hundred thousand Israelites, there entered but two, Caleb and Joshua. All this is taught too by the infallible words of Christ, “Many are called, but few chosen.” Wisely does Cassian advise, “Live with the poor that thou mayest deserve to be found and saved amongst the few.”

This moreover is true if you consider the mass of mankind. For by far the greater portion of men are Infidels, Turks, Saracens, or heretics. S. Augustine (lib. 4 contr. Crescent. c. 53) compares the Church to a threshing-floor in which there is far more chaff than grains of wheat, more bad than good, more who will be damned than will be saved. Yet others, with greater mildness, think it probable that the greater portion of professing Christians will be saved, because most of them receive the Holy Sacraments before they die. And they justify sinners, not only those who have contrition, but who have attrition. But this seems to be true of those who have not lived in constant and habitual sins, such as fornication, usury, hatred. For such, when they are sick, conceive with difficulty any serious and efficacious purpose of amendment, or if they do conceive it, God in just punishment of their past sins suffers the demon of their bygone lusts to tempt them, and he furbishes and sharpens their memory, and so the sick man in consequence of his habits easily yields, and consents in his heart to sin, and thus he falls and is damned. Of this there are many examples.

Prayers

Veni Creator Spiritus
Ave Maris Stella
Magnificat
Gloria

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam