Jour 4 de 33

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

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 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 8,5) 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.

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. 

Cap. 7. De occultánda grátia sub humilitátis custódia.

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

Qui tempore pacis nimis securus esse voluerit, sæpe tempore belli nimis dejectus et formidolosus reperietur. Si scires semper humilis et modicus in te permanere nec non spiritum tuum bene moderare et regere, non incideres tam cito in periculum et offensam. Consilium bonum est ut fervoris spiritu concepto mediteris quid futurum sit abscedente lumine. (...)

Notes on Latin vocab

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
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
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
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
quō-mŏdŏ, or quō mŏdŏ, adv., in what manner, in what way, how.
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
prōfĭcĭo, fēci, fectum, 3, v. n and a. [pro-facio], to go forward, advance, gain ground, make progress.
vērum-tămen (vērun-tămen; in recent edd. more freq. as two words, vē-rum tămen; conj. but yet, notwithstanding, however, nevertheless.
cito : (adv.), speedily; soon; (comp.), citius
porrigō, rēxī, rēctus, 3, a.: to stretch forth, hold forth, lift; (pass.), to be stretched out, extend,(prō and regō)
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.
auxĭlĭor, ātus, 1, v. dep. auxilium, to give help or aid, to help, aid, assist, succor (syn.: juvo, adjuvo, opitulor, subvenio, succurro). Esp., of the aid of a physician, to aid, to relieve, heal, cure;
cautēla, ae, f. cautus, caveo (mostly post - class.), caution, precaution.
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).
formidolosus  1 inspiring fear, terrifying. 2 fearful, terrified.
reperiō, repperī, repertus, 4, a.: to find again; find by searching, discover, find out, detect
mŏdĭcus, a, um, adj. modus, having or keeping a proper measure, moderate (cf. mediocris); esp. in behavior, modest, temperate;
abs-cēdo, cessi, cessum, 3, v. n. to go off or away, to depart.

Translations

English

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.

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; 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.

Chapter VII - Of hiding our grace under the guard of humility
4. He who in time of peace willeth to be oversecure 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

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:

[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 coepisset 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]

French

40. Que l’homme n’a rien de bon de lui-même, et ne peut se glorifier de rien

1. Le fidèle: Seigneur, qu’est-ce que l’homme pour que vous vous souveniez de lui ? Et qu’est-ce que le fils de l’homme pour que vous le visitiez ? Par où l’homme a-t’il pu mériter votre grâce ? De quoi, Seigneur, puis-je me plaindre, si vous me délaissez ? Et qu’ai-je à dire si vous ne faites pas ce que je demande ? Je ne puis certes penser et dire avec vérité que ceci: Seigneur, je ne suis rien, je ne peux rien de moi-même, je n’ai rien de bon, je sens ma faiblesse en tout, et tout m’incline vers le néant. Si vous ne m’aidez et ne me fortifiez intérieurement, aussitôt je tombe dans la tiédeur et le relâchement.

2. Mais vous, Seigneur, vous êtes toujours le même, et vous demeurez éternellement bon, juste et saint, faisant tout avec bonté, avec justice, avec sainteté, et disposant tout avec sagesse. Pour moi, qui ai plus de penchant à m’éloigner du bien qu’à m’en approcher, je ne demeure pas longtemps dans un même état, et je change sept fois le jour. Cependant je suis moins faible dès que vous le voulez, dès que vous me tendez une main secourable, car vous pouvez seul, sans l’aide de personne, me secourir et m’affermir de telle sorte que je ne sois plus sujet à tous ces changements, et que mon coeur se tourne vers vous seul et s’y repose à jamais. (Livre III, Chapitre 40 :1-2)

7. Qu'il faut cacher humblement les grâces que Dieu nous fait 

4. Celui qui, durant la paix, a trop de sécurité, se trouve souvent pendant la guerre le plus timide et le plus lâche. Si ne présumant jamais de vous-même, vous saviez demeurer toujours humble, modérer et régler les mouvements de votre esprit, vous ne tomberiez pas si vite dans le péril et le péché. C’est une pratique sage que de penser, durant la ferveur, à ce qu’on sera dans la privation de la lumière.(…) (Livre III, Chapitre 7 :4)

Prières

Veni Creator Spiritus (for chant, see here).
Ave Maris Stella
Magnificat (for choral version see here, starting at 30 minutes).
Gloria

Jour 3 de 33

Matthew 7:1—14

[1] Nolite judicare, ut non judicemini.[2] In quo enim judicio judicaveritis, judicabimini : et in qua mensura mensi fueritis, remetietur vobis.  
[3] Quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides? [4] aut quomodo dicis fratris tuo : Sine ejiciam festucam de oculo tuo, et ecce trabs est in oculo tuo? [5] Hypocrita, ejice primum trabem de oculo tuo, et tunc videbis ejicere festucam de oculo fratris tui. 
[6] Nolite dare sanctum canibus : neque mittatis margaritas vestras ante porcos, ne forte conculcent eas pedibus suis, et conversi dirumpant vos. 
[7] Petite, et dabitur vobis : quaerite, et invenietis : pulsate, et aperietur vobis. [8] Omnis enim qui petit, accipit : et qui quaerit, invenit : et pulsanti aperietur. [9] Aut quis est ex vobis homo, quem si petierit filius suus panem, numquid lapidem porriget ei? [10] aut si piscem petierit, numquid serpentem porriget ei?
[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? [12] Omnia ergo quaecumque vultis ut faciant vobis homines, et vos facite illis. Haec est enim lex, et prophetae. 
[13] Intrate per angustam portam : quia lata porta, et spatiosa via est, quae ducit ad perditionem, et multi sunt qui intrant per eam. [14] Quam angusta porta, et arcta via est, quae ducit ad vitam : et pauci sunt qui inveniunt eam! 

Jesus teaches His disciples. JJ Tissot. Brooklyn Museum

Notes

[1] Judge not, that you may not be judged,

• 632. ... and now as regards judgments. First, therefore, he ordains that there be not rash judgment, and he says, do not judge, i.e., out of the bitterness of hatred; you have turned judgment into bitterness (Amos 6:13). 
• Or in this way: do not judge as regards those things which are not entrusted to our judgment. Judgment is the Lord’s; he has charged us to judge about exterior things, but he has reserved the interior things for himself. Therefore do not judge about these things. Therefore do not judge before the time (1 Cor 4:5); the heart is perverse above all things, and unsearchable, who can know it? (Jer 17:9–10), for no one should judge about another that he is a bad man; for the doubtful things should be interpreted on the good side. 
• Likewise, judgment should be fitting as regards the person of the one judging. Hence if you are in the same sin, or a greater, you should not judge; for wherein you judge another, you condemn yourself (Rom 2:1).

[2] For with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again. 

• 633. There follows for with what judgment you judge, you will be judged, i.e., you will be judged for what judgment you judged. His sorrow will be turned on his own head (Ps 7:17). And below, all who take the sword will perish with the sword (Matt 26:52).
• Or in this way: those who judge should fear, lest the Lord permit them to be punished with the same judgment, woe to you that spoil, will not you yourself also be spoiled? (Isa 33:1).

[3] 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] 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] 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.

• 637. But it is asked whether one who is in mortal sin can correct another. And why do you see the mote, a light sin, in your brother’s eye, i.e., in his conscience, and do not see the beam, i.e., a grave sin, in your own eye? By the beam and the mote he teaches us to consider the quantity of sins: for often those who commit grave sins reproach those who commit light sins.
• Chrysostom: with what spirit does a man love another more than himself? For if you correct him in the spirit of correction, first correct yourself; but you do this out of hatred, or for vainglory. 
•  637. But it is asked whether one who is in mortal sin can correct another. I say that either he was in sin at some time, or not: if he was never in sin, he should fear lest he fall, and therefore he should correct another reluctantly; if he was in sin at some time, he should reproach another with meekness. And perhaps the Lord permitted Peter to fall for this reason, he who was to be the pastor of the Church, so that he might bear himself more gently toward sinners. And Paul says about Christ, for we have not a high priest, who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin (Heb 4:15).

[6] 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.

• Therefore one should note what is signified by holy things, and what by pearls. Augustine: the holy things are the inviolate and unstained things to be safe-guarded; and the pearls are precious things which should not be despised. The dogs, which wound with their teeth, signify heretics; the pigs, which trample with their feet, signify the unclean. So to give holy things to the dogs is to supply holy things to heretics. Likewise, if something spiritual is said and it is despised, it is given to pigs.
• Or, holy things signify the ecclesiastical sacraments; pearls, the mysteries of truth. The dog is an animal entirely unclean; the pig is partly unclean, partly not. The dogs signify infidels; the pigs signify those faithful who are evil. Do not give therefore that which is holy to dogs, i.e., do not give the sacraments to infidels. Pearls, i.e., the spiritual senses, should not be given to pigs; but the sensual man does not perceive these things that are of the Spirit of God (1 Cor 2:14), i.e., lest perhaps he should despise them. A soul that is full will tread upon the honeycomb (Prov 27:7). Hence turning to sin, they tear you, because they despise you, or bring in a false accusation.

[7] Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you.

•  641. He says then, ask. And see that two false opinions are removed by this. (a) The first is that of the proud, who think to fulfill the precepts by their own powers. But he says that it is necessary to ask it from God. Or what have you that you have not received? (1 Cor 4:7). (b) Likewise, he removes the opinion of many who say that God does not attend to prayers, and that they would not obtain if they were to ask; so he adds, and it will be given to you.
• It is explained following Augustine, by referring to those things Christ said of himself: I am the way, and the truth, and the life (John 14:6): if you wish to travel on this way, ask of him, that he may direct your ways, saying with the Psalmist, show, O Lord, your ways to me, and teach me your paths (Ps 24:4). If you wish to know the truth, seek, and you will find; but it is not enough to be familiar with the path, and to seek the truth, unless we come to life, i.e., knock, that you may enter into it; hence, you will bring them in, and plant them in the mountain of your inheritance (Exod 15:17).
  Likewise, in another way, it is explained by referring to diverse actions, ask by praying, seek by studying, knock by working.

[8] For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened.  

• I say that there are four cases in which a man asks and is not heard. 
• (1) For either he asks what is not expedient; you do not know what you ask (Matt 20:22); so one should ask for what is necessary for salvation. 
• (2) Likewise, second, because he does not ask well; you ask, and receive not; because you ask amiss (Jas 4:3); so one should ask piously, i.e., with faith.   Again, one should ask humbly; hence, he has regarded the humility of his handmaid (Luke 1:48). Again, piously, i.e., devoutly. Likewise, sometimes he is not heard when he prays for another whose merits speak against the prayer; Moses and Samuel will stand before me, my soul is not towards this people (Jer 15:1). 
• (3)  Likewise, he is not heard because he does not persevere; and he spoke also a parable to them, that we ought always to pray (Luke 18:1), and perseveringly, because the Lord desires that the desire should grow. 
• (4) Likewise it happens that the Lord hears, but it is not seen, because the Lord gives what is useful, and not what is desired, as happened to Paul. Augustine: the Lord is good, who often does not give what we ask, that he may give what we would prefer: and because we ourselves call him ‘Father,’ he gives us what a father would give to a son.
  

[9] Or what man is there among you, of whom if his son shall ask bread, will he reach him a stone? [10] Or if he shall ask him a fish, will he reach him a serpent?

• By bread is understood Christ; I am the living bread which came down from heaven (John 6:51). Likewise, the bread is sacred doctrine; with the bread of life and understanding, she will feed him (Sir 15:3). Likewise, charity; and the bread of the corn of the land will be most plentiful, and fat (Isa 30:23).
• On the other hand, the stone is the devil; his heart will be as hard as a stone (Job 41:15). Similarly, the stone names hardness; hence it is said: I will take away the stony heart out of your flesh, and will give you a heart of flesh (Ezek 36:26). It also names false teaching; the stone also that is in the dark and the shadow of death the flood divides (Job 28:3). Hence if someone asks God, as a Father, for bread, i.e., Christ, he will not give him the devil.
• Or the fish name the faith, which hides under water, i.e., under the protection of the spirit; but by the serpent is understood the false doctrines of the heretics. He says then, or if he will ask him for a fish, will he give him a serpent? 
• The other Evangelist sets down a third, namely an egg (Luke 11:12). In this way, by bread is understood charity, by fish is understood faith, and by the egg, hope.

[11] 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?

• But someone will say: he said this to the apostles, who were not evil. And Chrysostom resolves it: indeed they were, in comparison to the divine goodness. As it is written: all our justices as the rag of a menstruous woman (Isa 64:6). Jerome says: even if not all are evil according to deed, yet all are evil according to an inclination to evil. Hence it is said, and God seeing that the wickedness of men was great on the earth, and that all the thought of their heart was bent upon evil at all times (Gen 6:5). And, behold every one of you walks after the perverseness of his evil heart (Jer 16:12).

[12] 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] 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] How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!

• 649. Enter in at the narrow gate. Lest perhaps someone should think that because he had said, ask, and it will be given to you, that a man would get everything from God without good works, he teaches that this also comes about through good works.
•  650. He says then, enter in, i.e., make an effort at entering in.
• Augustine explains this in two ways. Christ is the gate; I am the door (John 10:9), because without him no one comes to the kingdom. This gate is narrow through humility, because he humbled himself even unto death. And so it is necessary for us. Hence, through many tribulations we must enter into the kingdom of God (Acts 14:21).
• Similarly, this gate is called charity; this is the gate of the Lord, the just will enter into it (Ps 117:20). This is the narrow divine law; and through this we should enter by keeping the law and the precepts.
• This gate is wide, because that which receives all is wide; for there is nothing which would fill it. Likewise, this gate names iniquity or vice; and this is wide, because it happens in many ways. For virtue is said in one way, but vice in many ways; cursing, and lying, and killing, and theft, and adultery have overflowed, and blood has touched blood (Hos 4:2). .And many there are who go in there. Here he touches upon the number, because literally, the number of fools is infinite (Sir 1:15).
• 653. And few there are who find it! Here he mentions that the discovery of the way of the spirit is difficult and rare, but not the discovery of the way of the flesh. And there is a reason: because the way of the flesh is pleasure, and this is ready at hand; but the way of the spirit is hidden. Hence, O how great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you! (Ps 30:20). For since it is hidden, few there are who find it! But some also find it, and fall back, of whom it is said, no man putting his hand to the plough, and looking back, is fit for the kingdom of God (Luke 9:62).

Prières

Veni Creator Spiritus (for chant, see here).
Ave Maris Stella
Magnificat (for choral version see here, starting at 30 minutes).
Gloria

Jour 2 de 33

Matthew 5:48, 6:1—15

[48] Estote ergo vos perfecti, sicut et Pater vester caelestis perfectus est. [Mat 5]

[1] Attendite ne justitiam vestram faciatis coram hominibus, ut videamini ab eis : alioquin mercedem non habebitis apud Patrem vestrum qui in caelis est. [2] Cum ergo facis eleemosynam, noli tuba canere ante te, sicut hypocritae faciunt in synagogis, et in vicis, ut honorificentur ab hominibus. Amen dico vobis, receperunt mercedem suam. [3] Te autem faciente eleemosynam, nesciat sinistra tua quid faciat dextera tua : [4] ut sit eleemosyna tua in abscondito, et Pater tuus, qui videt in abscondito, reddet tibi.

Pater noster... JJ Tissot. Brooklyn Museum.

[5] Et cum oratis, non eritis sicut hypocritae qui amant in synagogis et in angulis platearum stantes orare, ut videantur ab hominibus : amen dico vobis, receperunt mercedem suam. [6] Tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora Patrem tuum in abscondito : et Pater tuus, qui videt in abscondito, reddet tibi. [7] Orantes autem, nolite multum loqui, sicut ethnici, putant enim quod in multiloquio suo exaudiantur. [8] Nolite ergo assimilari eis : scit enim Pater vester, quid opus sit vobis, antequam petatis eum.

 [9] Sic ergo vos orabitis : Pater noster, qui es in caelis, sanctificetur nomen tuum. [10] Adveniat regnum tuum; fiat voluntas tua, sicut in caelo et in terra.

[11] Panem nostrum supersubstantialem da nobis hodie, [12] et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. [13] Et ne nos inducas in tentationem, sed libera nos a malo. Amen. [14] Si enim dimiseritis hominibus peccata eorum : dimittet et vobis Pater vester caelestis delicta vestra. [15] Si autem non dimiseritis hominibus : nec Pater vester dimittet vobis peccata vestra. [Mat 6]

Notes

[48] Be you therefore perfect, as also your heavenly Father is perfect.

• 553. Accordingly the Lord concludes everything he has said in this chapter: be you therefore perfect as also your heavenly Father is perfect: walk before me and be perfect (Gen 17:1); leaving the word of the beginning of Christ, let us go on to things more perfect (Heb 6:1).
• 555. But there is another perfection of love possible to a creature, namely that it loves God according to its totality. And there are three degrees of this perfection, and one is not possible in this life; but the other two are. To one of these all men are bound, for this totality can be referred to act, and this is (1) the perfection of the heavenly homeland. In this life, because of many occupations, this perfection is not possible.
• 556. There is another totality in earthly life, (2) which is that of intention, namely so that you hold God as last end in all your doings, thinking nothing contrary to him. And this is the precept: for all are bound to order themselves and their doings to God.
• 557. The other is the middle perfection, and this is (3) the perfection of religious: for the more a man extracts himself from the acts of the world, the more he may think of God actually and the more he can approach the likeness of those who are in the heavenly homeland. And this is why the apostles wanted to be poor, not because of poverty, but so that they would be more easily free for contemplation. And thus virginity or continence are of the perfection of the counsel, for married people think on the things that are of the world, and thus they are not brought into the contemplation of God.

Three temptations and their remedies

• The Lord wanted to instruct against those things by which he had been tempted, namely,  gluttony, greed, and vainglory, as is clear above; and fasting is against gluttony, almsgiving is against greed, and prayer is against vainglory: for nothing can conquer it since it is even intensified by good works.
• Against God one sins by pride: and to this is opposed the humility of prayer: the prayer of him humbling himself (Sir 35:21). We sin against our neighbor by greed, and this is satisfied for by almsgiving. We sin against ourselves by the concupiscence of the flesh, and this is satisfied for by fasting. Jerome says: by prayer the pestilences of the mind are healed, by fasting the pestilence of the body. Likewise these three are parts of justice which is the most proper act of religion: for it belongs to religion to offer sacrifice to God. 
• But there are three kinds of goods, namely the external good of belongings, and the interior ones of body and soul. Thus by almsgiving they offer external goods: do not neglect to do good and to share what you have (Heb 13:16). By fasting they offer their own body: present your bodies as a living sacrifice (Rom 12:1). And by prayer, their souls: for prayer is the raising of the mind to God: let my prayer be directed (Ps 141:2).

Summary:

Almsgiving

[1] Take heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven. [2] Therefore when thou dost an almsdeed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honoured by men. Amen I say to you, they have received their reward. [3] But when thou dost alms, let not thy left hand know what thy right hand doth. [4] That thy alms may be in secret, and thy Father who seeth in secret will repay thee. [5] And when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets, that they may be seen by men: Amen I say to you, they have received their reward.

 The Lord teaches in this chapter not to do works of justice for the sake of temporal goods nor for worldly glory nor for an abundance of wealth.

• The custom among the Jews was to sound a trumpet when they gave public alms so that the poor would gather around. Thus something that had arisen from a certain necessity was perverted into vainglory by the malice of men. And according to Chrysostom it is the same as sounding a trumpet when you desire to be noticed for a good deed, even if it is done in secret: lift up your voice with strength (Isa 40:9).
• Chrysostom says that in the book of the Canons of the Apostles, it is explained that by the left hand is understood an unbelieving nation, and by the right a believing one. Hence he wishes that nothing be done in front of unbelievers. 
• In Scripture temporal goods are meant by the left, and spiritual ones by the right: length of days is in her right hand (Prov 3:16). Hence the Lord meant that it should not be done for earthly glory. Or another way and it also amounts to the same: by the right hand is sometimes understood the works of virtue, by the left hand, sins; so that when a work of virtue is done, it should not be done with any sin. 
• Nevertheless, Chrysostom gives a literal reading and says that the Lord speaks by exaggeration, as if someone were to say, ‘if it were possible, he would wish that my foot not know this.’

Prayer

[6] But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret: and thy Father who seeth in secret will repay thee. [7] And when you are praying, speak not much, as the heathens. For they think that in their much speaking they may be heard. [8] Be not you therefore like to them, for your Father knoweth what is needful for you, before you ask him.

• Therefore he says when you will pray, i.e., when you are disposed to pray, enter into your chamber. This is explained three ways. (1) First, it is understood literally about a separated room. But do not those who go to the church do the opposite? But it should be said that he speaks of private prayer which is only to be done in a private place. And this for three reasons. 
• (a) because it agrees with the faith, for then you confess that God is present everywhere: Lord, all my desire is before you (Ps 38:9); do I not fill heaven and earth? (Jer 23:24).
• (b), because prayer which in private is quiet, is hindered when with many others: I will lead her into solitude: and I will speak to her heart (Hos 2:14).
• (c), because vainglory is avoided: and David went in, so that he could pray before the Lord (2 Sam 7:18); alone, that is, and having shut the door, literally, so that you exclude also the possibility of anyone coming in.
• (2) Second, by the chamber can be understood the secret interior of the heart: the things you say in your hearts (Ps 4:4). Door, mouth: make doors and bars to your mouth (Sir 28:28), as though he said: pray silently. And this for three reasons.
  (a), because it attests to the faith, for then you confess that God knows the thoughts of your heart: man sees those things that appear, but the Lord beholds the heart (1 Sam 16:7).
  (b), because it is not appropriate that others know your petitions: my secret to myself (Isa 24:16).
  (c), because if you speak aloud, you may impede others’ prayer: neither hammer nor axe . . . was heard (1 Kgs 6:7).
• (3) In the third way, as Augustine explains, by chamber the heart is meant, by the door the external senses as well as the imagination; for such a person should enter his heart and close his senses and imagination so that nothing comes in except what pertains to his prayer. And Cyprian assigns two reasons: (a) first, because it is blameable if you do not attend to what you say when you speak with any king; (b) second, because how will God understand you if you do not understand yourself? This is the door that is spoken of: I stand at the door and knock (Rev 3:20).
• And when you are praying. Here he teaches us to avoid the second vice, namely, the verbosity of the gentiles. And note that he does not say: do not pray a lot, for that is against what is said in Romans: constant in prayer (Rom 12:12); and in Luke: in his agony, he prayed the longer (Luke 22:43).
• 581. For they think that in their speaking much they may be heard. Be not therefore like to them. And why? For your Father knows: all my desire is before you (Ps 38:9). Therefore if he knows, we do not need to multiply our words. But it is said: God knows what we need; why then do we pray? And Jerome answers that we do not ask in words so that we may show, but so that we may request.
• 582. And likewise it can be said: why do we bring forth words? Augustine answers that we act differently in prayer to God than to a man, for with a man words avail greatly in persuading him; but with God, they avail in raising our heart to him. 
• And thus Augustine says that although we should always have an affection for God, nevertheless, it is fitting to pray with words sometimes so that we do not lose it. And as Chrysostom says, by frequent prayer it comes about that man is made familiar with God and God with him: the Lord would speak with Moses (Exod 33:9). Likewise by this, humility comes about, for the highness of God and our own weakness are considered: I will speak to my Lord (Gen 18:27). Likewise, by this a man is directed in his actions and seeks help from God: I have lifted my eyes to the mountains, from whence help will come (Ps 121:1); whatever you do, do it from the heart, as for the Lord, not for men (Col 3:23).
   

The Pater Noster

[9] Thus therefore shall you pray:

• And note that the Lord does not say, pray this, but pray thus: for he does not prohibit us from praying with other words, but he teaches the mode of praying. And just as Augustine in his letter to Probus On Prayer says: no one prays as he should unless he asks something that is contained in the Lord’s prayer.
• And this prayer has three things: brevity, perfection, and efficacy. 
• 1) Brevity, for two reasons: a) that all may easily learn it, both great and small, for the same is Lord over all, rich unto all who call upon him (Rom 10:12); b) second, that he might give the surety of obtaining with ease. 
• 2) It is also perfect, hence: the consumption abridged (Isa 10:23), and just as Augustine says, whatever can be contained in other prayers is wholly contained in this; hence he says that if we pray fittingly and rightly, nevertheless whatever words we use, we say nothing else but what is included in the Lord’s prayer: perfect are the works of the Lord (Deut 33:4). 
• 3) It is efficacious because prayer, according to Damascene, is a petition of suitable things from God; you ask and you receive not because you ask wrongly (Jas 4:3). But knowing what to ask for is a difficult thing, just as knowing what to desire: for we do not know how to pray as we ought, but the Spirit himself asks for us (Rom 8:26). And because God taught us this prayer, therefore it is the most efficacious, and thus it is said in Luke: Lord, teach us to pray (Luke 11:1).

Our Father

• ‘father’ is said by a son, and ‘lord’ by a slave; therefore in the fact that we say ‘Father,’ we call ourselves free children. For when was it ever found in Sacred Scripture that God is called father of insensible creatures, with one exception: who is the Father of the rain? (Job 38:28). Therefore, father is said for a son, and by this we call ourselves free children: for ‘son’ includes the notion of freedom; therefore necessity is not imposed upon us.
• But saying Father avails in five ways.
• 1) First, therefore, it avails to the teaching of the faith. 
• 2) Second, for the sustenance of hope: for if he is a Father, he wishes to give, because, it is said below that if you then, being evil, know how to give good gifts to your children (Matt 7:11). 
• 3)Third, for exciting charity: for it is natural that a father love his son and vice versa: be imitators of God, as beloved children (Eph 5:1). Therefore by this we are provoked to imitation: for a son should imitate his father as much as he can: you would call me Father (Jer 3:19). 
• 4) Fourth, we are provoked to humility: if then I am a Father, where is the honor due me? (Mal 1:6). 
• 5) Fifth, by this our affections are directed to our neighbour, is there not one Father of us all? (Mal 2:10).
• But why do we not say my Father? For two reasons: 
• 1) first, because Christ wanted to reserve this to himself as his own, for he is Son by nature, but we by adoption, which is shared by all: I am ascending to my Father and yours (John 20:17). 
• 2) Second, because according to Chrysostom, the Lord teaches us not to make individual prayers but to pray communally for the whole people: which prayer is indeed more acceptable to God. Hence Chrysostom says: it is a sweeter prayer before the Lord, not which necessity sends up, but which charity does; and pray for one another (Jas 5:16).

who art in heaven,

• Which is explained in two ways. 
• 1) First, literally, so that we understand the physical heavens; not that he could be enclosed there, for do I not fill heaven and earth? Says the Lord (Jer 23:24). But it is said on account of his eminence over creation according to Isaiah: heaven is my throne and the earth my footstool (Isa 66:1). 
• 2) Likewise by these words those who cannot be raised above the level of corporeal things are given a new idea; and thus Augustine says that this is the reason we pray facing east, for from the east the heaven arises; and just as the sky is above our bodies, so is God above our spirit. Hence it is given to be understood that our spirit should be converted to God himself, as our body is turned to heaven in praying. But he says who art in heaven, as your intention is raised from earthly things: into an inheritance that is . . . unfading, kept in heaven for you (1 Pet 1:4).

hallowed be thy name. [10] Thy kingdom come. Thy will be done on earth as it is in heaven. [11] Give us this day our supersubstantial bread. [12] And forgive us our debts, as we also forgive our debtors. [13] And lead us not into temptation. But deliver us from evil. Amen.

• Therefore it is clear that whatever is desired, the Lord’s prayer contains in its entirety.
  But it should be known that naturally man desires two things, namely, to seek good and avoid evil. But four goods are set forth here as things to be desired.
• 1) But desire tends toward an end rather than toward those things ordered to the end; but the last end of all things is God; hence the first desirable thing should be to honor God: do all things for the honor of God (1 Cor 10:31). And this is what we ask first with hallowed be your name.
  2) But among things that pertain to us, the last end is eternal life; and this we ask when we say, your kingdom come.
  3) The third thing we should seek concerns things for the sake of the end, namely, that we have virtue and good merits, and this is at your will be done; and what we ask for in virtue is nothing but this. Therefore our beatitude is directed toward God, and our virtues toward that beatitude. 4) But it is necessary to have reinforcement, whether temporal or spiritual, like the sacraments of the Church, and this is what we ask at our . . . bread, external or sacramental. In these four things every good is included.
• But man avoids evil as it is an obstruction to good. But the first good, namely divine honour, cannot be obstructed, because if justice is done God is honoured; if evil is done, he is likewise honored in that he punishes it, although he is not honoured as much in the one sinning. But sin prevents beatitude, and thus he removes this first by saying and forgive us our debts.
• Temptation is opposed to the good of virtue, and thus we ask and lead us not into temptation; or any defect that goes against the necessities of life, at but deliver us from evil.

hallowed be thy name. [10]  

• 1) First, by Augustine, and I believe that his is the most literal: hallowed be, that is the name that is always holy, should be held holy among men; and this is to honour God: for by this God’s glory does not increase, but our recognition of it: so use them to show your glory to us (Sir 36:4). 
• 2) And fittingly enough after Our Father, who art in heaven, he says, hallowed be, for nothing proves so well the sons of God: for a good son shows honoor to his father. 
• 3) According to Chrysostom: hallowed be, by our works, as it were: make us so live that by our works your name appears holy (cf. 1 Pet 3:15). Or according to Cyprian: hallowed be, i.e., sanctify us in your name: sanctify them in your name (John 17:17); and he will be a sanctification to you (Isa 8:14).

 Thy kingdom come.

• according to Chrysostom and Augustine, the kingdom of God is eternal life, and I believe that this is the literal explanation; therefore we ask your kingdom come, i.e., make us attain and share in eternal beatitude, as later: come, you blessed of my father, receive the kingdom prepared for you (Matt 25:34); or Luke: and I confer on you, as my father has conferred on me, a kingdom (Luke 22:29). 
• Or, another way, also according to Augustine:  Christ began to reign from the time that he redeemed the world: all power. . . is given to me (Matt 28:18); therefore thy kingdom come, i.e., the consummation of your kingdom. And this will be when he puts his enemies under his feet; hence thy kingdom, i.e.: Lord, may you come to judge so that the glory of your kingdom appears: when these things begin . . . your redemption is near (Luke 21:28). And the saints long for the coming of Christ, for then they will possess perfect glory: and not only for me but for those also who love his coming (2 Tim 4:8).
• Or, may the reign of sin be destroyed, and you, Lord, reign over us: for when we serve justice then God reigns, but when we serve sin, the devil does: let no sin reign in your body (Rom 6:12); they have not rejected you but me, from reigning over them (1 Sam 8:7).

Thy will be done on earth as it is in heaven. [11]

• And note that he does not say your will be done, as: may God do our will, but rather: may his will be fulfilled through us, which wills all men to be saved (1 Tim 2:4; 1 Thess 4:3); teach me to do your will (Ps 143:10). In which is destroyed the error of Pelagius, who said that we did not need divine help.
• As angels in heaven do your will, so may we fulfill it on earth; it is said of the angels, his ministers that do his will (Ps 103:21). In which is destroyed the error of Origen who suggested that an angel could sin. 
• Or by the heavens are understood the saints of whom it is said: our citizenship is in heaven (Phil 3:20). But as the heaven is to the earth, so are the saints to sinners; as though: Lord, convert sinners to doing your will.

Give us this day our supersubstantial bread. [12]

• But this, our bread, is explained in four ways: for it can be explained by four kinds of bread.
  1) First, the bread that is Christ: I am the bread of life (John 6:35), which is especially the bread according to which he is contained under the sacrament of the altar: the bread which I give is my flesh (John 6:52), and again my flesh is true food (John 6:56).
  2) Second, by bread is understood God, namely, in his divinity: blessed is he who shall eat bread in the kingdom of God (Luke 14:15); mortals ate of the bread of angels (Ps 78:25). Therefore give us today our super-substantial bread, namely so that we may enjoy it according to the manner of this present life.
  3) Third, the precepts of God can be understood, which are the bread of wisdom: come, eat of my bread (Prov 9:5), for he eats who keeps the commands of wisdom: my food is to do the will of him who sent me (John 4:34). These divine precepts now are bread, for they are ground with a certain difficulty, by considering and doing, but afterward they will be a drink, for they will refresh without difficulty.
  4) Fourth, it is understood literally as physical bread. For the Lord had said thy will be done, and he wanted us to be heavenly in fulfillment of the divine will; but mindful of our frailty, he teaches us to ask even for the temporal goods that are necessary to the support of life; hence he does not teach us to seek splendid or superfluous things, but necessities: but if we have food . . . we are content (1 Tim 6:8); thus Jacob asked: if you will give me bread to eat (Gen 28:20).
•  590. Supersubstantial bread. Jerome says that in Greek this is ‘epiousion’, and Symmachus translated it ‘special’ or ‘extraordinary’; but the old translation has daily. But what would be supersubstantial, that is, above all substances, appears in Ephesians: which he wrought in Christ . . . setting him . . . above all principality (Eph 1:20–21). He says daily, for it should be received every day, but not by everyone; hence it is said in the book On Church Dogmas: I neither praise nor blame this. But it should be received daily in the Church, or at least it may be received spiritually by the faithful in faith.

And forgive us our debts, as we also forgive our debtors. [13]

• Here he begins to place petitions which belong to the removal of evil. And first he lists the one by which the particular evil is removed, namely, the evil of guilt; hence and forgive us. It is repugnant that a man who lives by God’s things would live against God. Debts are sins, for we are obligated to God in debt for our sins: for if you have received anything unjustly from anyone, you are bound to restitution; and because when you sin you usurp what is God’s, for it is of God that every will be ruled according to the will of God, therefore you take away what is God’s and you are bound to restitution. But you are absolved when you endure something against your will according to God’s will, as is said later: I forgave you all that debt (Matt 18:32).Therefore, forgive us our debts, that is, sins: forgive me that I may be refreshed (Ps 39:13).
• It is unfitting to ask pardon from God and not to give it to a fellow slave: A man keeps anger against a man and expects healing from God? (Sir 28:3); and pay your neighbor again in due time (Sir 29:2).

And lead us not into temptation. But deliver us from evil. Amen.

• Here he sets down another petition. Another text has and do not inflict on us, and another has and do not allow us, and here is the explanation for it: for God tempts no one, although he permits him to be tempted. And he does not say: do not permit us to be tempted, for temptation is a useful thing, and one is tempted so that what is known to God becomes known to him and others: what does he know, who has not been tried? (Sir 34:9). But he says, lead us not, that is, do not permit us to succumb, as if someone said: I want to be heated in fire but not burned up: God is faithful, who will not suffer you to be tempted above what you can bear (1 Cor 10:13).599. 
• But deliver us. This is the last petition. Deliver us, from evil past, present, and future, guilt and punishment, and from every evil. Augustine: in these words every Christian in every kind of tribulation pours out his tears and groans: deliver me from my enemies (Ps 59:1); who are you that you fear a mortal man? (Isa 51:12).
•  But it should be known that in Hebrew three phrases are added, which Chrysostom explains: for thine is the kingdom, the power and the glory. Amen. And it seems to correspond to three things above: thine is the kingdom to thy kingdom come; the power to thy will be done; the glory to Our Father, and to everything else that is for God’s honour. Or otherwise, as though to say: you can do those other things because you are the king, and thus no one else can; yours is the power, and thus you can give the kingdom; yours is the glory, and thus not to us Lord but to your name give glory (Ps 115:1).

[14] For if you will forgive men their offences, your heavenly Father will forgive you also your offences. [15] But if you will not forgive men, neither will your Father forgive you your offences. 

• This condition is also necessary, for without it there can be no remission of sins, hence but if you do not forgive. Nor is it surprising for no sin can be forgiven without charity: charity covers all sins (Prov 10:12). For whoever hates someone is not in charity, and thus his sins will not be forgiven him: man keeps anger against man and expects healing from God? (Sir 28:3); judgment without mercy to him who has no mercy (Jas 2:13).

Prières

Veni Creator Spiritus (for chant, see here).
Ave Maris Stella
Magnificat (for choral version see here, starting at 30 minutes).
Gloria

Jour 1 de 33

Matthew 5:1—19

The Beatitudes. JJ Tissot. Brooklyn Museum.

[1] Videns autem Jesus turbas, ascendit in montem, et cum sedisset, accesserunt ad eum discipuli ejus, [2] et aperiens os suum docebat eos dicens :

[3] Beati pauperes spiritu : quoniam ipsorum est regnum caelorum.

[4] Beati mites : quoniam ipsi possidebunt terram.

[5] Beati qui lugent : quoniam ipsi consolabuntur.

[6] Beati qui esuriunt et sitiunt justitiam : quoniam ipsi saturabuntur.

[7] Beati misericordes : quoniam ipsi misericordiam consequentur.

[8] Beati mundo corde : quoniam ipsi Deum videbunt.

[9] Beati pacifici : quoniam filii Dei vocabuntur.

[10] Beati qui persecutionem patiuntur propter justitiam : quoniam ipsorum est regnum caelorum.

[11] Beati estis cum maledixerint vobis, et persecuti vos fuerint, et dixerint omne malum adversum vos mentientes, propter me : [12] gaudete, et exsultate, quoniam merces vestra copiosa est in caelis. Sic enim persecuti sunt prophetas, qui fuerunt ante vos. [13] Vos estis sal terrae. Quod si sal evanuerit, in quo salietur? ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus. [14] Vos estis lux mundi. Non potest civitas abscondi supra montem posita, [15] neque accedunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt.

[16] Sic luceat lux vestra coram hominibus : ut videant opera vestra bona, et glorificent Patrem vestrum, qui in caelis est. [17] Nolite putare quoniam veni solvere legem, aut prophetas : non veni solvere, sed adimplere. [18] Amen quippe dico vobis, donec transeat caelum et terra, jota unum aut unus apex non praeteribit a lege, donec omnia fiant. [19] Qui ergo solverit unum de mandatis istis minimis, et docuerit sic homines, minimus vocabitur in regno caelorum : qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum. [20] Dico enim vobis, quia nisi abundaverit justitia vestra plus quam scribarum, et pharisaeorum, non intrabitis in regnum caelorum.

Notes

Except where otherwise stated, the notes are from St Thomas Aquinas' commentary on Matthew's Gospel.

Aug. Whoever will take the trouble to examine with a pious and sober spirit, will find in this sermon a perfect code of the Christian life as far as relates to the conduct of daily life. Accordingly the Lord concludes it with the words, “Every man who heareth these words of mine and doeth them, I will liken him to a wise man, &c.”

[1] And seeing the multitudes, he went up into a mountain, and when he was set down, his disciples came unto him. [2] And opening his mouth, he taught them, saying:

[3] Blessed are the poor in spirit: for theirs is the kingdom of heaven.

• Blessed are the poor, i.e., the humble, who reckon themselves to be poor; for they are the truly humble who reckon themselves poor, not only in external things, but even in interior things; I am a beggar and poor (Ps 40:17); on the other hand: I am rich, and made wealthy, and have need of nothing: and know not, that you are wretched, and miserable, and poor, and blind, and naked (Rev 3:17). Mat L2 415
• Isaiah sets out the beatitudes in descending order: and there will come forth a rod out of the root of Jesse, and a flower will rise up out of his root. And the spirit of the Lord will rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of piety. And the spirit of the fear of the Lord will fill him (Isa 11:1–3). Christ sets them out the other way around.  Mat L2 415

[4] Blessed are the meek: for they shall possess the land.

• Gentleness is required, which restrains one with regard to anger, just as temperance restrains one with regard to concupiscence; for he is meek who does not grow angry.
• And note that this consists in two things. First, that a man is not angered; second, that if he is angered, he restrains his anger. Mat L2 419
• 421. This second beatitude is related to the gift of piety, because those get angry, properly speaking, who are not contented with the divine ordering of things.
• They will possess the land, i.e., the glorified body of Christ, because they will be conformed to that brilliance in their own body; his eyes will see the king in his beauty, they will see the land far off (Isa 33:17); who will reform the body of our lowness, made like to the body of his glory (Phil 3:21).

[5] Blessed are they that mourn: for they shall be comforted.

• By which we are drawn away from the evil of harmful pleasure or enjoyment.
• And this mourning can be explained in three ways. First, for sins, not only personal, but another’s as well, for if we mourn those who are dead in body, much more those who are dead spiritually;
• Second, it can be taken as mourning for our dwelling in present misery; woe is me, that my sojourning is prolonged! (Ps 120:5).
• Third, according to Augustine, for the mourning which men make over the joys of the world, which they abandon by coming to Christ; Now as we mourn over the dead, so these men mourn, because it cannot be but that they feel some sorrow in abandoning everything. Mat L2 422
• 423. Moreover, to these three mournings correspond three consolations, because to the mourning for sins corresponds remission of sins, which David begged for, saying, restore unto me the joy of your salvation (Ps 51:12).
• To the delay of the heavenly homeland and the dwelling in present misery corresponds the consolation of eternal life, about which it is said, I will turn their mourning into joy, and will comfort them, and make them joyful after their sorrow (Jer 31:13); and, you will be comforted in Jerusalem (Isa 66:13).
• To the third mourning corresponds the consolation of divine love; for when someone sorrows over the loss of a thing loved, he takes consolation if he acquires another thing more loved. Hence men are consoled when instead of temporal things they receive spiritual and eternal things, which is to receive the Holy Spirit; which is why he is called the Comforter (John 15:26). For men rejoice through the Holy Spirit, who is the divine love; your sorrow will be turned into joy (John 16:20).
• 424. And one should note that this beatitude is appropriated to the gift of knowledge, because they mourn who know the misery of others; hence it says about certain men who do not have such knowledge, they lived in a great war of ignorance, they call so many and so great evils peace (Wis 14:22); on the other hand, he that adds knowledge, adds also labor (Eccl 1:18).
• 425. And one should notice that this reward is so ordained that the second is always added onto the first. For first he said, blessed are the poor in spirit: for theirs is the kingdom of heaven; afterward, for they will possess the land: for it is more to possess than merely to have. Likewise, afterward, for they will be comforted: for it is more to be consoled than to possess, for some possess things but do not take delight in them.

[6] Blessed are they that hunger and thirst after justice: for they shall have their fill.

• General justice: Jerome says that it is not enough that a man should work the work of justice, unless he works with desire; I will freely sacrifice to you (Ps 54:6). And in another place, my soul has thirsted after the strong living God; when will I come and appear before the face of God? (Ps 42:2). I will send forth a famine into the land: not a famine of bread, nor a thirst of water, but of hearing the word of the Lord (Amos 8:11). Therefore it is a hunger when someone works with desire.
• In the time of Pythagoras, those who studied were called ‘sophi’, i.e., wise men; but Pythagoras did not wish to be called ‘sophos’, i.e., wise, but ‘philosopher’, that is, a lover of wisdom; in this way the Lord wills that his own be and be called lovers of justice.
• But if it is understood as about particular justice, which is that a man render to each what is his own, then it is fittingly said, blessed are they who hunger, because hunger and thirst properly belong to the greedy, since those who desire to possess another’s goods unjustly are never satisfied. Hence the hunger about which the Lord speaks is opposed to this one, namely the hunger of the greedy. And the Lord wills that we pant after that justice in this way, because we will never be, as it were, satisfied in this life, just as the greedy man is never satisfied. Mat L2 427
• 429. According to Augustine, this beatitude is reduced to the gift of fortitude, because it pertains to fortitude that a man works justly.

[7] Blessed are the merciful: for they shall obtain mercy.

• 430. To be merciful is to have a miserable (compassionate) heart at the misery of others. Moreover, we have pity on the miseries of others when we think of them as our own. Now, we sorrow for our miseries, and we are eager to drive them away; therefore you are truly merciful when you are eager to drive away the misery of others. Mat L2 430
• And the misery of one’s neighbor is twofold. First, in temporal things, and for this we should have a miserable (compassionate) heart; he who has the substance of this world, and will see his brother in need, and will shut up his innermost from him: how does the charity of God abide in him? (1 John 3:17). Second, when a man is made miserable through sin; because, just as there is beatitude in the works of the virtues, so there is a particular misery in vices. Sin makes nations miserable (Prov 14:34).
• 432. This beatitude is reduced to the gift of counsel; because this is a unique counsel, that we should obtain mercy amidst the dangers of this world. Mat L2 432

433. So in this way are set down the acts of the virtues by which we are withdrawn from what is evil and do what is good. Now are set down the acts by which we are disposed to what is best;

[8] Blessed are the clean of heart: for they shall see God.

• 435 namely those who have a general cleanness from unworthy thoughts, by which their heart is a holy temple of God, in which they see God by contemplating; for ‘temple’ seems to be said from ‘contemplating.’ But in a particular way, blessed are the clean of heart, i.e., those who have cleanness of body; for nothing so impedes spiritual contemplation as uncleanness of body does. 
• And therefore, some say that the moral virtues, especially chastity, advance one toward the contemplative life.
• Just as when I see something living, we can say that I see life, insofar as I see certain indications by which its life is pointed out to me, so it will be in the divine vision, because the reflection of God in the new heaven and the new earth and the glorified bodies will be so great that by it we will be said to see God as though with the bodily eyes.

[9] Blessed are the peacemakers: for they shall be called children of God.

• Just as cleanness of heart disposes one to the vision of God, so peace disposes one to the love of God, by which we are called and are sons of God; and thus it disposes one to the love of neighbor, because, for he who loves not his brother, whom he sees, how can he love God, whom he does not see? (1 John 4:20).
• Peace is the tranquillity of order. Now, order is the arrangement allotting the proper place to equals and unequals. Therefore peace resides in this, that all hold their own places. Hence the mind of man ought first to be subject to God. Second, the motions and inferior powers which are common to us and the brutes should be subject to man, for man has dominion over the animals by reason; let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moves upon the earth (Gen 1:26). Third, that a man have peace toward others, because thus he will be entirely ordered.
• However, this ordering can only exist in holy men; much peace have they who love your law (Ps 119:165); there is no peace to the wicked (Isa 48:22), for they cannot have interior peace. They lived in a great war of ignorance, they call so many and such great evils peace (Wis 14:22). Such peace the world cannot give; not as the world gives, do I give unto you (John 14:27). Similarly, all this is not enough, but they ought to make peace among those who quarrel; joy follows those who take counsels of peace (Prov 12:20).
• Nevertheless, one should know that this peace is begun here, but not perfected, because no one can have the animal movements entirely subject to reason; but I see another law in my members, fighting against the law of my mind, and captivating me in the law of sin, that is in my members (Rom 7:23). Hence true peace will be in eternal life; in peace in the same I will sleep, and I will rest (Ps 4:9); and the peace of God, which surpasses all understanding (Phil 4:7).
• 442. Now, this seventh beatitude is adapted to the gift of wisdom, for wisdom makes men to be sons of God.
• One should note likewise that peace is placed in the seventh beatitude, just as rest in the seventh day (Gen 2:2).

[10] Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven.
[11] Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake: [12] Be glad and rejoice, for your reward is very great in heaven. For so they persecuted the prophets that were before you.

• 443. Next is set down the eighth beatitude, which indicates the perfection of all the preceding beatitudes; for a man is perfect in all these things when he does not give up at all because of afflictions. The furnace tries the potter’s vessels, and the trial of affliction just men (Sir 27:6). Blessed therefore are they who suffer persecution.
• Now, the persecution itself does not make one blessed, but the cause of the persecution; hence he says, for justice’s sake; but if also you suffer any thing for justice’s sake, blessed are you (1 Pet 3:14).
• 444. The prophets were killed, not because they denied the faith, but because they announced the truth; John the Baptist was killed because he announced the truth, and he was a martyr.
• And it should be noted that this beatitude is set down in the eighth place, just as circumcision, in which a certain general circumcision of martyrs is foretold, also happened on the eighth day.
• And it should be known that all beatitudes pertain to three things, for the first three are about removing an evil, namely, blessed are the poor (Matt 5:3), blessed are the meek (Matt 5:4), and blessed those who mourn (Matt 5:5); the next four are about the working of good; but the last pertains to patiently enduring evil.

[13] You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men

• 451. Therefore he says, you are the salt. He compares them to salt for four reasons.
• First, because of the generation of salt, which is from water and wind and the heat of the sun: for the spiritual generation is from the water of baptism and the power of the Holy Spirit: unless someone is born again of water and the Holy Spirit, he cannot enter the kingdom of God (John 3:5); and from the heat of the sun which is the fervor of love that comes from the Holy Spirit, the love of God has been poured into our hearts by the Holy Spirit who is given to us (Rom 5:5).
• Second, because of the uses of salt, the first of which is that all things are seasoned with salt: hence he signifies the wisdom that apostolic men should have, for the wisdom of doctrine (Sirach 6:23); walk in the wisdom of God toward those who are without (Col 4:5). The second reason was in Leviticus, for in every sacrifice salt was added (Lev 2:13), for the apostolic teaching should shine out of our every work.
• The third reason is that it consumes an excess of humours and by doing so, it preserves from rotting: and in the same way the apostles curbed carnal desires through their teaching: for the time past is sufficient (I Pet 4:3); not in rioting (Rom 13:13).
• The fourth effect is that it renders the earth(ly) sterile: hence it is said that some conquerors sowed salt outside the city they had seized so that nothing would grow; so also the evangelical teaching makes the earth sterile, namely so that earthly works do not spring up in us: have no fellowship with the unfruitful works of darkness (Eph 5:11).

[14] You are the light of the world. A city seated on a mountain cannot be hid. [15] Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. [16] So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.

• 456. You are the light. Here is set forth the third dignity of apostles. For just as they must deter others from evils, so they must also illuminate. And concerning this he does two things: first, he shows their dignity; second, he removes faint heartedness.
• The city was the congregation of believers, namely, that very gathering of the apostles: glorious things are said of you, city of God (Ps 87:3). But it was situated on a mountain, namely, in Christ: the mountain of the house of the Lord (Isa 2:2); a stone was cut out of a mountain (Dan 2:34).
• No one receiving a benefit should do something against the intention of the one giving it. God gave you knowledge so that you might share it: as every man has received grace (1 Pet 4:9–11).
• By lamp can be understood first the Gospel teaching: a lamp to my feet (Ps 119:105), for a lamp has light as part of it; the light of truth is set down in Sacred Scripture, but it is lit by the Father and the Son and the Holy Spirit. Or by lamp the apostles can be understood, in the fact that the light of grace is brought in to them: John . . . was a burning and a shining light (John 5:35); I have prepared a lamp for my anointed (Ps 132:17). Or by lamp can mean Christ, for just as a lamp is a light in a clay jar, so is his divinity in his humanity: you are my lamp (2 Sam 22:29).
• The children of this world are wiser in their generation than the children of light (Luke 16:8); and that is the more literal exposition. Therefore according to this a lamp is set under a bushel when the teaching is hidden in worldly fear; But if by the lamp is understood Gospel teaching or Christ, then the bushel can be understood as the synagogue: for Christ did not become incarnate in order to remain hidden in Judea, but so that he might reveal himself to the whole world, I have given you to be the light of the Gentiles (Isa 49:6).
• But upon a lampstand. This is explained in three ways, for by the lampstand can be meant the body, and by the lamp, the Gospel teaching; Or, by the lampstand is understood a church, for those who are lamps are placed in high places, as the lamp shining upon the holy lampstand (Sir 26:22). But if lamp is understood to mean Christ, then the lampstand means the cross: through the blood of his cross (Col 1:20).
• 'bushel' - A measure of capacity used for corn, fruit, etc., containing four pecks or eight gallons. A vessel used as a bushel measure.

[17] Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill. [18] For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled. [19] He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven. [20] For I tell you, that unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven.

• It should be known that amen is Hebrew, and no translator has dared to change this word out of reverence, for the Lord used it frequently. And it is taken sometimes in force of a noun, hence amen: truth; sometimes it is an adverb, i.e., truly, and so it is taken here; sometimes it stands for fiat: ‘so be it’; hence in the Psalm where we have ‘fiat’ for the Hebrew ‘amen’. Hence the verse says, for ‘vero’, ‘truly’; for ‘fiat’, ‘amen’ is said. Hence the Lord here excites the attention of his listeners.
• There are lesser commandments, according to Chrysostom, commandments of Christ; hence who will break one of these least commandments which I am about to tell you. And he continues thus: for the law cannot be broken, therefore, by the fact that I do not do away with it, whoever does will be liable to the penalty. And those things are called least first because of humility, as someone might call himself small, as in: unless you . . . become like children (Matt 18:3); or they are called least as regards the transgression because he sins less who breaks it, but there are greater things than the law that Christ commands as regards observance, for the law commands: you shall not kill, but Christ commands not to grow angry.
• 474. Augustine says otherwise, as well as Jerome: he speaks literally about the least precepts that are in the law because he says jot and tittle; and they are called the least things because the chief things are love the Lord your God, and your neighbor (Mark 12:30–31); hence certain observances are called least precepts, like many in Leviticus 19. And he says this to confront the Pharisees, for Pharisees transgressed many things for the sake of their observances, as he says later in this Gospel: then you have made void the commandment of God for the sake of your tradition (Matt 15:6).

The Gifts of the Holy Ghost / Beatitudes

The following table summarizes the points of correspondence, shown in the commentaries of St Thomas Aquinas above, between the Beatitudes and the Gifts of the Holy Ghost. The order of the latter has been reversed to correspond with the order of the Beatitudes.

(8) qui persecutionem patiuntur propter justitiam (who suffer persecution for justice): the eighth beatitude, the perfection of all the rest.
                                                                         
(7) sapientia (wisdom) <> pacifici (the peacemakers): the seventh day is the day of rest
(6) intellectus (understanding) <> mundo corde (the clean of heart)
(5) consilium (counsel) <> misericordes (the merciful)
(4) fortitudo (fortitude) <> qui esuriunt at sitiunt justitiam (who hunger & thirst after justice)
(3) scientia (knowledge) <> qui lugent (they that mourn)
(2) pietas (piety) <> mites (the meek)
(1) timor Domini (fear of the Lord) <> pauperes spiritu (the poor in spirit)

[1] Et egredietur virga de radice Jesse, et flos de radice ejus ascendet. [2] Et requiescet super eum spiritus Domini : spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis; [3] et replebit eum spiritus timoris Domini.

[1] And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root. [2] And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness. [3] And he shall be filled with the spirit of the fear of the Lord. [Isaiah 11]

Prières

Veni Creator Spiritus (for chant, see here).
Ave Maris Stella
Magnificat (for choral version see here, starting at 30 minutes).
Gloria

CONSÉCRATION À JÉSUS PAR MARIE: Introduction

CONSÉCRATION À JÉSUS PAR MARIE

de Saint Louis-Marie Grignion de Montfort.

EXERCICES PRÉPARATOIRES AUX 33 JOURS

AVERTISSEMENT

Woman, behold thy son...Behold thy mother.

Demain, Deo volente, verra le commencement de la période de 33 jours d’exercices spirituels. Le jour numéro 34 sera la fête de Notre Dame de Lourdes

St. Louis-Marie répartit ces jours en différentes parties. Chacune des parties, ou sections, ayant leur prière propre, et chaque jour ayant sa lecture propre. Cette lecture n’a d’autre but que celui de nourrir notre esprit et de l’orienter vers un sujet donné pour la journée (les lectures viennent des Saintes Écritures, de « L’imitation du Christ » et du « Traité de la Vraie Dévotion à la Vierge Marie »). Ne faites pas seulement lire les lectures, intériorisez-les; ne faites pas seulement dire les prières du bout des lèvres, priez-les vraiment.

D’abord vient une période préliminaire de douze jours, où l’on travaille « à se vider de l’esprit du monde » à travers la pénitence et la mortification. Pour ces 12 jours nous prions le Veni Creator, l’Ave Maris Stella, le Magnificat et le Gloire au Père…

Puis une seconde période comprenant trois semaines;

– la première semaine est employée à offrir nos prières et dévotions dans le but d’en venir à la connaissance de soi et de nos péchés ; l’humilité est la clé, et les prières telles que les Litanies du Saint Esprit, les Litanies de Loreto et l’Ave Maris Stella nous sont une aide.

– Durant la deuxième semaine, nous demandons à l’Esprit Saint de nous aider à mieux connaître la Vierge Marie; nous prions les Litanies du Saint Esprit, Litanies de Loreto, l’Ave Maris Stella, la prière (ou oraison) à Marie de St. Louis-Marie, et un Rosaire (ou au moins un chapelet) chaque jour afin d’y être bien assisté.

– Durant la troisième semaine, nous nous employons à mieux connaître le Christ à travers la méditation et les prières telles que les Litanies du Saint Esprit, l’Ave Maris Stella, les Litanies du Saint Nom de Jésus, la prière de Montfort à Jésus et la prière O Jésus vivant en Marie.

Donc, pour faciliter cette préparation et lui donner toute sa portée spirituelle, on fera chaque jour tout son possible :

•     pour réciter fidèlement et avec piété les prières demandées;
•     pour lire avec attention les textes du jour, cherchant à comprendre les vérités qu’ils renferment, et à les graver profondément dans sa mémoire;
•     pour méditer, c’est-à-dire réfléchir avec amour sur le sujet propre à chaque période, afin d’aboutir, par son travail aidé de la grâce, à un réel perfectionnement;
•     pour s’exercer à la pratique sérieuse d’une ou de plusieurs vertus.

De ce travail de préparation, dépendra souvent le degré d’intelligence et de sincérité de notre consécration, et, par là même, sa portée sur notre vie pratique.

PREMIÈRE PÉRIODE

12 jours de préparations

Se vider de l’esprit du monde

Démarche : Méditation et examen de conscience sur l’esprit du monde, prières, pratique du renoncement à sa volonté propre, mortification. Pureté de coeur et d’intention par la pratique des vertus évangéliques; oubli de soi, charité, obéissance.

Mettons-nous donc à l’oeuvre pour vider notre âme de tout ce qu’elle pense, dit, aime et fait selon l’esprit du monde, qui est un esprit de négation de Dieu. Négation de Dieu qui se manifeste concrètement par le péché et la désobéissance ; Ce qui s’oppose à l’esprit du Christ, ainsi qu’à celui de Marie.

Cet esprit du monde s’exprime et se manifeste en nous par la concupiscence de la chair, par la concupiscence du regard, par l’orgueil de la vie (1 Jn 2, 16),

[16] quoniam omne quod est in mundo, concupiscentia carnis est, et concupiscentia oculorum, et superbia vitae : quae non est ex Patre, sed ex mundo est. [17] Et mundus transit, et concupiscentia ejus : qui autem facit voluntatem Dei manet in aeternum.

[16] For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world. [17] And the world passeth away, and the concupiscence thereof: but he that doth the will of God, abideth for ever.

par la désobéissance à la loi divine, ainsi que par l’usage désordonné des choses créées. Ses oeuvres sont : le péché sous toutes ses formes, et tout ce par quoi le malin nous conduit au péché; oeuvres qui amènent l’erreur et les ténèbres dans notre esprit, ainsi que la séduction et la corruption de la volonté. Ses pompes sont la splendeur et le charme que lui-même, le diable, utilise pour rendre le péché attirant dans les personnes, les lieux et les choses.

Employons les 12 jours de cette période à ce grand travail de renoncement, beaucoup plus nécessaire qu’on ne le pense, et déjà servons-nous de Marie en tout, sans hésiter.

Prières quotidiennes : Veni Creator, Ave Maris Stella, Magnificat et Gloire au Père.

In 2019: Veni Creator Spiritus!

Veni, Creator Spiritus

Come Holy Spirit

VENI, Creator Spiritus,
mentes tuorum visita,
imple superna gratia
quae tu creasti pectora.

Come, Holy Ghost, Creator, come
from thy bright heav'nly throne;
come, take possession of our souls,
and make them all thine own.

Qui diceris Paraclitus, [5]
altissimi donum Dei,
fons vivus, ignis, caritas,
et spiritalis unctio.

Thou who art called the Paraclete,
best gift of God above,
the living spring, the living fire,
sweet unction and true love.

Tu, septiformis munere,
digitus paternae dexterae,[10]
Tu rite promissum Patris,
sermone ditans guttura.

Thou who art sevenfold in thy grace,
finger of God's right hand;
his promise, teaching little ones
to speak and understand.

Accende lumen sensibus:
infunde amorem cordibus:
infirma nostri corporis [15]
virtute firmans perpeti.

O guide our minds with thy blest light,
with love our hearts inflame;
and with thy strength, which ne'er decays,
confirm our mortal frame.

Hostem repellas longius,
pacemque dones protinus:
ductore sic te praevio
vitemus omne noxium.[20]

Far from us drive our deadly foe;
true peace unto us bring;
and through all perils lead us safe
beneath thy sacred wing.

Per te sciamus da Patrem,
noscamus atque Filium;
Teque utriusque Spiritum
credamus omni tempore.

Through thee may we the Father know,
through thee th'eternal Son,
and thee the Spirit of them both,
thrice-blessed three in One.

Deo Patri sit gloria,[25]
et Filio, qui a mortuis
surrexit, ac Paraclito,
in saeculorum saecula.
Amen.

All glory to the Father be,
With his coequal Son;
The same to thee, great Paraclete,
While endless ages run. Amen.

Link to chant

Hymnus VENI CREATOR SPIRITUS, Visione spartito, due versioni, SCHOLA GREGORIANA MEDIOLANENSIS, Dir. Giovanni Vianini, Milano, Italia

Notes

[Attributed to Rabanus Maurus (776-856).  A plenary indulgence is granted if it is recited on January 1st or on the feast of Pentecost.] 

[l5] Paraclitus: < post-classical Latin paracletus (also paraclitus , paraclytus ) advocate, helper, comforter (Vetus Latina, Vulgate) < ancient Greek παράκλητος advocate, intercessor, a person called to one's aid, in Hellenistic Greek also comforter < παρα- para- prefix1 + κλητός called out, invited ( < the stem of καλεῖν to call (see calends n.) + -τός , suffix forming verbal adjectives), after παρακαλεῖν to call in, call to one's aid. In sense 1, as applied to the Holy Spirit, representing Hellenistic Greek παράκλητος in John 14:16, 26, 15:26, 16:7; 

[l9] septiformis munere: the seven gifts of the Holy Ghost are enumerated by Isaiah:

[2] And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness. [3] And he shall be filled with the spirit of the fear of the Lord. [Isaiah 11]