Honour of parents procureth Gods blessing, 11. dishonoring them his curse. 19. Mekenes and modestie auaile much: but curiositie to know secret mysteries is dangerous. 27. A charitable, sincere, and docile hart, 33. with workes of mercie merite reward.
1The sons of wisdom are the church of the just: and their generation, obedience and love.Figliuoli della sapienza sono congregazione di giusti, e la loro stirpe è ubbidienza, e amore.THE children of wisdom, are the Church of the iust: and their nation, obedience and loue.Filii sapientiæ ecclesia justorum, / et natio illorum obedientia et dilectio. 2Children, hear the judgment of your father, and so do that you may be saved.Figliuoli ascoltate i precetti del padre; e così fate per esser salvi.Heare your fathers iudgement ò children, and so doe that you may be saued.Judicium patris audite, filii, / et sic facite, ut salvi sitis. 3For God hath made the father honourable to the children: and seeking the judgment of the mothers, hath confirmed it upon the children.Perocché Dio volle onorato il padre dai figli; e vendica, e stabilisce l'autorità della madre sopra i figliuoli.For God hath honoured the father in the children: and inquiring of the mothers iudgement, hath confirmed it vpon the children.Deus enim honoravit patrem in filiis: / et judicium matris exquirens, firmavit in filios. 4He that loveth God, shall obtain pardon for his sins by prayer, and shall refrain himself from them, and shall be heard in the prayer of days.Chi ama Dio, ottiene il perdon de' peccati, e si guarda da essi, e nella quotidiana orazione sarà esaudito.He that loueth God, praying shal obteyne for sinnes, and shal refrayne himself from them, and shal be heard in the prayer of dayes. And as he that gathereth treasure,Qui diligit Deum exorabit pro peccatis, / et continebit se ab illis, / et in oratione dierum exaudietur. 5And he that honoureth his mother is as one that layeth up a treasure.E quelli, che onora la madre sua, è come chi fa tesori.so he also that honoureth his mother.Et sicut qui thesaurizat, / ita et qui honorificat matrem suam. 6He that honoureth his father shall have joy in his own children, and in the day of his prayer he shall be heard.Chi onora il padre, averà consolazione de' figliuoli, e nel giorno di sua orazione sarà esaudito.He that honoureth his father, shal haue ioy in children, and in the day of his prayer he shal be heard.Qui honorat patrem suum jucundabitur in filiis, / et in die orationis suæ exaudietur. 7He that honoureth his father shall enjoy a long life: and he that obeyeth the father, shall be a comfort to his mother.Chi onora il padre suo, avrà vita più lunga, e chi ubbidisce al padre, da ristoro alla madre.He that honoureth his father, shal liue the longer life: & he that obeyeth the father, shal refresh the mother.Qui honorat patrem suum vita vivet longiore, / et qui obedit patri refrigerabit matrem.
8He that feareth the Lord, honoureth his parents, and will serve them as his masters that brought him into the world.Chi teme il Signore, onora i genitori, e come a suoi signori serve a quelli, che lo han generato.He that feareth our Lord honoureth his parents, and as his lordes he wil serue them, that begat him.Qui timet Dominum honorat parentes, / et quasi dominis serviet his qui se genuerunt. 9Honour thy father, in work and word, and all patience,Infatti, e in parole, e con tutta pazienza onora il padre tuo;In worke and word, & al patience honour thy father,In opere, et sermone, et omni patientia, honora patrem tuum, 10That a blessing may come upon thee from him, and his blessing may remain in the latter end.Affinchè la benedizione di lui venga sopra di te, e la benedizione di lui ti accompagni insino al fine.that blessing may come vpon thee from him, & his blessing may remayne in the later end.ut superveniat tibi benedictio ab eo, / et benedictio illius in novissimo maneat. 11The father’s blessing establisheth the houses of the children: but the mother’s curse rooteth up the foundation.La benedizione del padre felicita le case de' figliuoli; ma la maledizione della madre ne sradica i fondamenti.The fathers blessing establisheth the houses of the children: but the mothers curse rooteth vp the foundation.Benedictio patris firmat domos filiorum: / maledictio autem matris eradicat fundamenta. 12Glory not in the dishonour of thy father: for his shame is no glory to thee.Non ti gloriare dell'ignominia del padre tuo: perocché non sarà decoro per te la sua confusione:Glorie not in the contumelie of thy father: for his confusion is no glorie to thee.Ne glorieris in contumelia patris tui: / non enim est tibi gloria ejus confusio. 13For the glory of a man is from the honour of his father, and a father without honour is the disgrace of the son.Conciossiachè la gloria di un uomo sta nella buona riputazione del padre suo, ed è disonor del figliuolo un padre disonorato.For the glorie of a man is by the honour of his father, and the father without honour is the dishonour of the sonne.Gloria enim hominis ex honore patris sui, / et dedecus filii pater sine honore. 14Son, support the old age of thy father, and grieve him not in his life;Figliuolo prendi cura della vecchiezza del padre tuo, e nol contristare nella sua vita:Sonne receiue the old age of thy father, and make him not sorowful in his life:Fili, suscipe senectam patris tui, / et non contristes eum in vita illius: 15And if his understanding fail, have patience with him, and despise him not when thou art in thy strength: for the relieving of the father shall not be forgotten.E se egli rimbambinisce, compatiscilo, e nol disprezzare, perché tu se' più valente: perocché la benevolenza usata al Padre non sarà posta in oblio.and if he fayle in vnderstanding, pardon him, and despise him not in thy strength: for the almes to the father shal not be in obliuion.et si defecerit sensu, veniam da, / et ne spernas eum in virtute tua: / eleemosyna enim patris non erit in oblivione.
16For good shall be repaid to thee for the sin of thy mother.Pe' mancamenti poi della madre avrai tu del bene per mercede,For good shal be restored thee for the sinne of thy mother,Nam pro peccato matris restituetur tibi bonum: 17And in justice thou shalt be built up, and in the day of affliction thou shalt be remembered: and thy sins shall melt away as the ice in the fair warm weather.E la giustizia sarà il fondamento del tuo edificio, e nel giorno della tribolazione si avrà memoria di te, e i tuoi peccati si discioglieranno, come fa il ghiaccio a' di sereni.and in iustice it shal be builded to thee, and in the day of tribulation there shal be remembrance of thee: and as yee in the clere weather shal thy sinnes melt away.et in justitia ædificabitur tibi, / et in die tribulationis commemorabitur tui, / et sicut in sereno glacies, solventur peccata tua. 18Of what an evil fame is he that forsaketh his father: and he is cursed of God that angereth his mother.Quanto infame è colui, che abbandona il genitore, e (come) è maledetto da Dio chi muove ad ira la madre!Of what an euil fame is he, that forsaketh his father: and he is cursed of God, that doth exasperate his mother.Quam malæ famæ est qui derelinquit patrem, / et est maledictus a Deo qui exasperat matrem ! 19My son, do thy works in meekness, and thou shalt be beloved above the glory of men.Figliuolo fa le cose tue con mansuetudine, e oltre la gloria avrai l'amore degli uomini.Sonne doe thy workes in meekenes, and thou shalt be beloued aboue the glorie of men.Fili, in mansuetudine opera tua perfice, / et super hominum gloriam diligeris. 20The greater thou art, the more humble thyself in all things, and thou shalt find grace before God:Quanto più tu sei grande, umiliati in tutte le cose, e troverai grazia dinanzi a Dio:The greater thou art, humble thy self in al thinges, and thou shalt finde grace before God:Quanto magnus es, humilia te in omnibus, / et coram Deo invenies gratiam: 21For great is the power of God alone, and he is honoured by the humble.Perocché solo Iddio è grande in possanza, ed egli è onorato dagli umili.because the might of God onlie is great, and he is honoured of the humble.quoniam magna potentia Dei solius, / et ab humilibus honoratur. 22Seek not the things that are too high for thee, and search not into things above thy ability: but the things that God hath commanded thee, think on them always, and in many of his works be not curious.Non cercare quello, che è sopra di te: e non voler indagare quelle cose, che sorpassano le tue forze; ma pensa mai sempre a quello, che ti ha comandato Iddio; e non esser curioso scrutatore delle molte opere di lui.Seeke not thinges higher then thy self, and search not thinges stronger then thy habilitie: but the thinges that God hath commanded thee, thincke on them alwayes, and in manie of his workes be not curious.Altiora te ne quæsieris, / et fortiora te ne scrutatus fueris: / sed quæ præcepit tibi Deus, illa cogita semper, / et in pluribus operibus ejus ne fueris curiosus.
23For it is not necessary for thee to see with thy eyes those things that are hid.Perocché non è necessario per te il veder co' tuoi occhi gli occulti arcani.For it is not necessarie for thee, to see with thyne eies those thinges that are hid.Non est enim tibi necessarium / ea, quæ abscondita sunt, videre oculis tuis. 24In unnecessary matters be not over curious, and in many of his works thou shalt not be inquisitive.Non voler lambiccarti il cervello per cose superflue, e non esser curioso scrutatore delle molte opere di Dio.In superfluous thinges search not manie wayes, and in manie of his workes thou shalt not be curious.In supervacuis rebus noli scrutari multipliciter, / et in pluribus operibus ejus non eris curiosus. 25For many things are shewn to thee above the understanding of men.Perocché moltissime cose sono state mostrate a te, le eguali sorpassano l'intelligenza dell'uomo.For verie manie thinges are shewed to thee aboue the vnderstanding of men.Plurima enim super sensum hominum ostensa sunt tibi: 26And the suspicion of them hath deceived many, and hath detained their minds in vanity.Molti ancora sono stati gabbati dalla falsa loro opinione, e le loro congetture li han tenuti nell'errore.Manie also haue their suspicion supplanted, and haue held their senses in vanitie.multos quoque supplantavit suspicio illorum, / et in vanitate detinuit sensus illorum. 27A hard heart shall fear evil at the last: and he that loveth danger shall perish in it.Il cuor duro si troverà a mal partito nel fine; e chi ama il pericolo, vi perirà.A hard hart shal fare il in the later end: and he that loueth danger, shal perish in it.Cor durum habebit male in novissimo, / et qui amat periculum in illo peribit. 28A heart that goeth two ways shall not have success, and the perverse of heart shall be scandalized therein.Un cuore, che tiene due strade, non sarà prosperato; e l'uomo di cuor perverso vi troverà sua rovina.A hart that goeth two wayes, shal not haue successe, and the peruerse of hart shal be scandalized in them.Cor ingrediens duas vias non habebit successus, / et pravus corde in illis scandalizabitur. 29A wicked heart shall be laden with sorrows, and the sinner will add sin to sin.Il cuore malvagio si caricherà di dolori; e il peccatore aggiungerà peccato a peccato.A wicked hart shal be laden with sorowes, and the sinner wil adde to commit sinne.Cor nequam gravabitur in doloribus, / et peccator adjiciet ad peccandum. 30The congregation of the proud shall not be healed: for the plant of wickedness shall take root in them, and it shall not be perceived.La adunanza de' superbi è incurabile: perocché il fusto della colpa getta in essi le sue radici, senza ch'ei sé n'accorgano.To the synagogue of the proude there shal be no health: for the shrubbe of sinne shal be rooted vp in them, and it shal not be perceiued.Synagogæ superborum non erit sanitas, / frutex enim peccati radicabitur in illis, et non intelligetur.
31The heart of the wise is understood in wisdom, and a good ear will hear wisdom with all desire.Il cuore dell'uomo saggio si fa conoscere in ritardo alla sapienza, e la buona orecchia ascolterà con avidità somma la sapienza.The hart of the wise is vnderstood in wisdom, and a good eare wil heare wisdom with al desire.Cor sapientis intelligitur in sapientia, / et auris bona audiet cum omni concupiscentia sapientiam. 32A wise heart, and which hath understanding, will abstain from sins, and in the works of justice shall have success.Il cuore saggio, e intelligente si guarderà dai peccati; e nelle opere di giustizia riuscirà felicemente.A wise hart, and that which hath vnderstanding wil absteyne it self from sinnes, and in the workes of iustice shal haue successe.Sapiens cor et intelligibile abstinebit se a peccatis, / et in operibus justitiæ successus habebit. 33Water quencheth a flaming fire, and alms resisteth sins:Il fuoco ardente si spegne coll'acqua, e la limosina resiste a' peccati.Water quencheth burning fyre, and almes resisteth sinnes:Ignem ardentem exstinguit aqua, / et eleemosyna resistit peccatis: 34And God provideth for him that sheweth favour: he remembereth him afterwards, and in the time of his fall he shall find a sure stay.È Dio è il proveditore di colui, che fa la buona opera, e se ne ricorda in appresso, ed egli troverà appoggio nel tempo della caduta.and God is the beholder of him that rendreth grace: he remembreth him afterward, and in the time of his fal he shal finde a sure stay.et Deus prospector est ejus qui reddit gratiam: / meminit ejus in posterum, / et in tempore casus sui inveniet firmamentum.
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Worthington
Love. The progeny of God's children brings forth the fruits of obedience and love. (Worthington)
This verse is not in Greek.
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Haydock
Seeking. Greek, "and hath confirmed the judgment," etc. (Haydock)
Menochius
God will revenge any disrespect shewn to parents. (Menochius)
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Haydock
Father. Greek, "Lord....mother (8.) and will serve them," etc. (Haydock)
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Calmet
Father. Greek adds, "and thy mother." (Calmet)
Grabe marks this in another character, and substitutes "them" for him, ver. 10.
Haydock
And his, etc., is wholly omitted. (Haydock)
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Foundations. St. Augustine (City of God 22:8.) gives a memorable instance. The pagans deemed such curses most terrible. (Orpheus) (Genesis 9:25.)
They are executed upon the wicked.
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Thee. Boast not of thy superior talents, nor say any thing disrespectful.
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Philo
Fail. Bis pueri senes. They do not lose the character of fathers, how infirm soever, (Calmet) and those can never truly serve the invisible Deity, who despise their fathers, his visible images on the earth. (Philo; Decal.)
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Haydock
Sin. Or ill-nature. Greek, "instead of sins, (17.) a house shall be built up for thee." (Haydock)
Calmet
Thy family shall increase, Exodus 1:21. (Calmet)
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Calmet
Of. Greek, "Like a blasphemer is," etc. (Calmet)
Menander
He who reviles his father, meditates blasphemy against the Deity. (Menander)
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St. Ambrose
Meekness. Here a new subject begins. Goodness begets love. (St. Ambrose, Off. 2:7.)
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Calmet
Greater. The dignity of a person should be the measure of his humility, (St. Ambrose, de virg. 31.) as the most elevated are the most exposed to pride. Humility is taught only by true wisdom and the gospel, Matthew 11:29. Philosophy may inspire us with the contempt of riches, etc. (Calmet)
St. Augustine
Yet humility is the most indispensable duty, and no less essential than delivery to an orator. (St. Augustine, ep. 118. ad Diosc.)
Worthington
All human greatness comes from God, who requires us to shew our gratitude by humility. (Worthington)
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In, etc. The mysterious nature of God and providence, cannot be comprehended: and in many things we must confess our ignorance. Life is often spent in idle researches.
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Grabe
Suspicion. Greek Complutensian, "their vain suspicion hath deceived many and their wicked thought has ruined their judgment. Not having the apples of the eye, thou wilt be deprived of light; and being ignorant, do not speak." The latter sentence is marked by Grabe as wanting in his copy, as it is in the Vatican, if we may believe the London edition, (Haydock) which, however, is not an exact copy, no more than any of the other editions, of that famous manuscript. (Grabe)
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St. Bernard
Heart. Which fears neither God nor man. (St. Bernard, cons. 1.)
Haydock
Those who have not shewn mercy, can expect none. (Haydock)
Calmet
The impenitent see their folly, like Antiochus, when it is too late. (Calmet)
Calmet
They have loved the danger, which shall overtake them, Proverbs 1:26. He seems to refute those who believed in fate, and would take no precautions. (Calmet)
Worthington
Those who live in sin, tempting God to the last hour, generally perish. (Worthington)
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Calmet
Sorrows. Or crimes, as the word often implies, and the punishment thereof. (Calmet)
St. Augustine
"Sin, by its own weight, leads to another, (St. Gregory, Mor. 25:12.) and while custom is not resisted, a necessity arises." (St. Augustine, Confessions 8:5.)
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Calmet
Congregation. The proud or obstinate sinner will take no advice, Proverbs 18:3. (Calmet)
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Haydock
Understand. Greek, "shall devise a parable, and the ear of the hearer is the desire of a wise man." (Haydock)
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Calmet
Water, etc. He delights to instruct the attentive. (Calmet)
St. Ambrose
Resist. Greek, "shall expiate, or obtain pardon for sins," Daniel 4:24., and Luke 11:41. "Alms-deeds are a sort of baptism, which may be often repeated" to advantage. (St. Ambrose, or. Max.)
St. Chrysostom
"When we bestow any thing, it is not of our own, but the gift of Christ. We give bread....He, the poor, renders us the kingdom of heaven." (St. Jerome in Psalm cxxxiii.) God becomes our debtor. (St. Chrysostom, hom. liii., and lviii.)
St. Cyprian
Our inheritance is secured. (St. Cyprian, de Op.)
St. Augustine
But then charity and repentance must accompany our alms. (St. Augustine, City of God 21. ultra.[last chapter])
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The progenie of Gods children bring forth the fruite of obedience and loue.
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Honour and estimation of parents is the chiefest obligation that man hath towardes his neighbour, & the first after his dutie to God.
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Concordanza Exo. 20. Deut. 5.
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Concordanza Gen. 27. &. 49.
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Almes geuen, or prayer made, or sacrifice offered for parents, doth merite reward at Gods hand.
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Al greatnes in men proceding from God, bindeth them so much the more to humilitie. VVhich vertue God most specially loueth, that so they may shew gratitude for his benefites.
Concordanza Philip. 2.
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Pro. ••. v. •.
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Those that dare liue in sinful state, tempting God euen to the last houre, commonly perish therin.
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Concordanza Dan 4. v. 24.
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sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 36.8
… they saw Christ eating and drinking, “Behold a man gluttonous, and a winebibber, a friend of publicans and sinners.” After mentioning these sayings, the Lord subjoined a most important truth in the words, “But Wisdom is justified of her children;” and if you ask who these are, read what is written, “The sons of Wisdom are the congregation of the righteous:”
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.116
… here is my obedience, reward it with your blessing. Lead me with your prayers, guide me with your words, establish me with your spirit. The blessing of the father establisheth the houses of children,
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 37
… So when you dishonour the Son in order to honour the Father, He does not accept your honour. The Father doth not glory in the dishonour of the Son. If a wise Son maketh a glad Father, how much more doth the honour of the Son become that of the Father! And if you also accept this saying, My Son, glory not in the dishonour of thy Father,
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 2
… Let us examine ourselves, and we shall not speak ill of others. Let us reverence that day, on which he enlightened us. He who has a father, whatever faults he has, conceals them all. For it is said, “Glory not in the dishonor of thy father; for thy father’s dishonor is no glory unto thee. And if his understanding fail, have patience with him.” (
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 37
… that it may be well with thee; and, He that curseth father or mother, let him die the death. Similarly He gave honour to good and punishment to evil. And, The blessing of a father strengtheneth the houses of children, but the curse of a mother uprooteth the foundations.
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 9
… Wouldest not thou too, his disciple, be put to shame? But if thy father in the flesh did this, thou wouldest think shame of the thing. If thy spiritual father be compelled so to do, wilt thou not veil thy head, and even think thou art sinking into the earth? It is written, “A father’s dishonor is a reproach to the children.” (
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sant'Agostino d'Ippona † 430 d.C. The Confessions 13.21
… For this is after his kind; because a man is stimulated to emulation by his friend. “Be ye,” saith he, “as I am, for I am as you are.” Thus in the living soul shall there be good beasts, in gentleness of action. For Thou hast commanded, saying, Go on with thy business in meekness, and thou shalt be beloved by all men;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 126.7
7. “Turn our captivity, O Lord, as the torrents in the south” ( ver. 4 ). Consider, my brethren, what this meaneth.…As torrents are turned in the south, so turn our captivity. In a certain passage Scripture saith, in admonishing us concerning good works, “Thy sins also shall melt away, even as the ice in fair warm weather.”
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sant'Agostino d'Ippona † 430 d.C. On the Good of Marriage 35
35. Boys also and virgins dedicating unto God actual chastity we do before all things admonish, that they be aware that they must guard their life meanwhile upon earth with so great humility, by how much the more what they have vowed is heavenly. Forsooth it is written, “How great soever thou art, by so much humble thyself in all things.”
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 31
… of perpetual chastity, comparing themselves with married persons, shall have discovered, that, according to the Scriptures, the others are below both in work and wages, both in vow and reward, let what is written straightway come into their mind, “By how much thou art great, by so much humble thyself in all things: and thou shalt find favor before God.”
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 33
… specially is it becoming that they be followers and keepers of this virtue, who excel the rest of men in any great good, in order that they may have a great care of that, which I set down in the beginning, “By how much thou art great, by so much humble thyself in all things, and thou shall find grace before God.”
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 44
… For she ought not to feign humility, but to set it forth: for the feigning of humility is greater pride. Wherefore Scripture wishing to show that humility ought to be true, after having said, “By how much thou art great, by so much humble thyself in all things,” added soon after, “And thou shalt find grace before God:”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 3.3
… indeed, they who hold such a view about such a man, thinking that it conduces to his praise, do but show that it would be in accordance with their own nature. I for my part will in no wise believe that Cyprian, a Catholic bishop, a Catholic martyr, whose greatness only made him proportionately humble in all things, so as to find favor before the Lord,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.10
… Let him remember that this very Gospel of John, which urges us so pre-eminently to the contemplation of truth, gives a no less remarkable prominence to the inculcation of the sweet grace of charity. Let him also consider that most true and wholesome precept which is couched in the words, “The greater thou art, the more humble thyself in all.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 131.3
… How deeply this self-exaltation in the abundance of graces is to be feared, that no man may pride himself in the gift of God, but may rather preserve humility, and may do what is written: “The greater thou art, the more humble thyself, and thou shalt find favour before the Lord:”
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 116.6
… Meek therefore and humble, following, so to speak, Christ as its path, should the action of the soul be that tendeth towards repose; nevertheless, not slothful and supine; that it may finish its course, as it is written, “In quietness make perfect thy works.”
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 6.4
… The sun is a work of God, which, great though it be, is but a spot in comparison with the whole heaven; first gaze stedfastly upon the sun, and then curiously scan the Lord of the sun. Seek not the things that are too deep for thee, neither search out the things that are above thy strength: what is commanded thee, think thereupon
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 12.7
… Therefore also, a certain wise man exhorts, saying, “Seek not out the things that are too hard for thee; neither search the things that are too deep for thee. But what is commanded thee, think thereupon with reverence; for the greater part of His works are done in secret.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 4.5
… For what if our controversy touches the very points of which it is enjoined to us, “Seek not out the things that are too high for thee, neither search the things that are above thy strength; but whatever things the Lord hath commanded and taught thee, think thereupon for evermore.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 2.30
… But why some rather than others? Again and again we say, and do not shrink from it, “O man, who art thou that repliest against God?” “His judgments are unsearchable, and His ways past finding out.” And let us add this, “Seek not out the things that are too high for thee, and search not the things that are above thy strength.”
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sant'Alessandro di Alessandria † 326 d.C. Epistles on the Arian Heresy and the Deposition of Arius 1.5
5. Wherefore I do not think that he is to be reckoned amongst the pious who presumes to inquire into anything beyond these things, not listening to this saying: “Seek not out the things that are too hard for thee, neither search the things that are above thy strength.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 11.19
… The Son of God then is Very God , ineffably begotten before all ages (for I say the same things often to you, that it may be graven upon your mind). This also believe, that God has a Son: but about the manner be not curious, for by searching thou wilt not find. Exalt not thyself, lest thou fall: think upon those things only which have been commanded thee
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.19
235. Moses excuses himself from the Priesthood, Peter is for avoiding the obedience demanded in the Ministry; and does Arius examine even the deep things of God? But Arius is not the Holy Spirit. Nay, it was said even to Arius and to all men: “Seek not that which is too deep for thee.”
sant'Agostino d'Ippona † 430 d.C. On Care to Be Had for the Dead 21
… or I should believe what I knew not, upon his telling me what things he knew. But if peradventure he should make answer out of holy Scripture, and say, “Things higher than thou, seek thou not; and things stronger than thou, search thou not; but what the Lord hath commanded thee, of those things bethink thee alway:”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 53.7
… This is too high for my stature, and too strong for my strength; and for yours also, I think. Let us, therefore, listen together to the admonition and to the words of Scripture: “Seek not out the things that are too high for thee, neither search the things that are above thy strength.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 131.6
… and he hath a point to stretch towards. Seek not out the things that are too hard for thee, and search not the things that are above thy strength; that is, things which thou art not as yet fit to understand. And what am I to do? thou repliest. Shall I remain thus? “But what things the Lord hath commanded thee, think thereupon always.”
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Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Fabian 2.2
… “A stubborn heart shall fare evil at the last; and he that loveth danger shall perish therein. A heart that entereth two ways shall not have rest; and the evil heart in them shall be made to stumble. A wicked heart shall be laden with sorrows; and the sinner shall heap sin upon sin.”
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sant'Agostino d'Ippona † 430 d.C. The Confessions 6.12
… For his mind, free from that chain, was astounded at my slavery, and through that astonishment was going on to a desire of trying it, and from it to the trial itself, and thence, perchance, to fall into that bondage whereat he was so astonished, seeing he was ready to enter into “a covenant with death;” and he that loves danger shall fall into it.
sant'Agostino d'Ippona † 430 d.C. City of God 1.27
… Why does any baptized person hold his hand from taking his own life? Why does any person who is freed from the hazards of this life again expose himself to them, when he has power so easily to rid himself of them all, and when it is written, “He who loveth danger shall fall into it?”
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san Tascio Cecilio Cipriano † 258 d.C. On Works and Alms 2
2. The Holy Spirit speaks in the sacred Scriptures, and says, “By almsgiving and faith sins are purged.” Not assuredly those sins which had been previously contracted, for those are purged by the blood and sanctification of Christ. Moreover, He says again, “As water extinguisheth fire, so almsgiving quencheth sin.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.2
… “Sins are purged away by alms-giving and faith.” Again, in the same place: “If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head.” Again, in the same place: “As water extinguishes fire, so alms-giving extinguishes sin.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 7
… In like manner fasting brings to us some, and that not small comfort and release from sins committed, provided it be attended with kindness to others, and quenches the vehemence of the wrath of God. ( 1 Tim. ii. 1 .) For “water will quench a blazing fire, and by almsdeeds sins are purged away.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 73
[3.] Let us then use every means to wipe off the filthiness. But first the font cleanseth, afterwards other ways also, many and of all kinds. For God, being merciful, hath even after this given to us various ways of reconciliation, of all which the first is that by alms-doing. “By alms-deeds,” it saith, “and deeds of faith sins are cleansed away.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
… For hear what the Divine Scripture says, “Give alms, and all things shall be clean.” ( Luke xi. 41 .) And again, “By alms-giving and acts of faithfulness sins are purged away.” ( Prov. xvi. 6 .) And, “Water will quench a flaming fire, and alms will do away with great sins.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 66.5
… Our dear Pammachius also waters the holy ashes and the revered bones of Paulina, but it is with the balm of almsgiving. These are the confections and the perfumes with which he cherishes the dead embers of his wife knowing that it is written: “Water will quench a flaming fire; and alms maketh an atonement for sins.”
san Girolamo † 420 d.C. The Letters of St. Jerome 79.5
5. It must not, however, be supposed that I praise Nebridius only for his liberality in alms-giving, although we are taught the great importance of this in the words: “water will quench a flaming fire; and alms maketh an atonement for sins.”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.16
… No poor person went away from her empty handed. And all this she was enabled to do not by the greatness of her wealth but by her careful management of it. She constantly had on her lips such phrases as these: “Blessed are the merciful for they shall obtain mercy:” and “water will quench a flaming fire; and alms maketh an atonement for sins;”
sant'Agostino d'Ippona † 430 d.C. On the Catechising of the Uninstructed 14
22. If, however, grief has taken possession of us on account of something in which we ourselves have erred or sinned, we should bear in mind not only that a “broken spirit is a sacrifice to God,” but also the saying, “Like as water quencheth fire, so alms sin;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 10.10
10. I see that you are surprised as I am. And indeed it is a marvellous thing. But I gather as best I can the reason of this thing so strange, and I will not conceal it from you. It is written, “As water quencheth fire, so alms quencheth sin.”
papa san Leone I Magno † 461 d.C. Sermons 10
Let no one therefore, dearly beloved, flatter himself on any merits of a good life, if works of charity be wanting in him, and let him not trust in the purity of his body, if he be not cleansed by the purification of almsgiving. For “almsgiving wipes out sin
papa san Leone I Magno † 461 d.C. Sermons 49
… for God has placed the cause of the poor in the hand of the liberal man; that the sins which are washed away either by the waters of baptism, or the tears of repentance, may be also blotted out by alms-giving; for the Scripture says, “As water extinguisheth fire, so alms extinguisheth sin
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.31
… It is not right for thee to deny knowledge of money paid in to thee, and how can it be right to let a service done go without notice? In the book of Proverbs also it is said: that the repayment of kindness has such great power with God, that through it, even in the day of destruction, a man may find grace, though his sins outweigh all else.
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Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 20.8
… “Repent ye, for the kingdom of heaven is at hand:” but also by the affection of love is the weight of our sins overwhelmed: for “charity covers a multitude of sins.” In the same way also by the fruits of almsgiving a remedy is provided for our wounds, because “As water extinguishes fire, so does almsgiving extinguish sin.”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 7.28
… And yet I rejoice with your benignity that you carefully attend to and observe what the Truth says; Give alms, and behold, all things are clean unto you ( Luke xi. 41 ); and this which is written, Even as water quencheth fire, so alms quench sin (
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Hic versus jam non exstat in Graeco, ac consequenter in Syriaco et Arabico; hi enim ex Graeco translati videntur. Arabicus tamen primum et secundum versiculum in unum conflat, vertitque hoc modo: O Ecclesia filiorum, obedite patribus vestris. Egit Siracides cap. I et II, de sapientia: hic ostendit in quibus illa sit et habitet, quique sint vere sapientes, puta, non speculative duntaxat, sed et practice; hos enim non alios docet esse quam justos, qui student obedientiae et dilectioni. Hanc thesin quasi basin dicendorum stabilit et praemittit; ac deinde descendit ad hypothesin, puta ad obedientiam et dilectionem, quam filii probi parentibus exhibent, ex eaque thesin confirmat ac demonstrat, idque ordine congruo. Cum enim cap. I et II, ostenderit sapientiam primario sitam esse in timore et cultu Dei, qui tribus primae tabulae Decalogi praeceptis sancitur, hic descendit ad timorem et cultum parentum, quasi Dei in terra vicariorum, qui primo secundae tabulae Decalogi praecepto statuitur. Sensus ergo est: «Filii,» id est discipuli et studiosi, «sapientiae,» sunt «Ecclesia,» id est coetus et congregatio, «justorum,» q. d. Vere sapientes sunt justi, et «natio,» id est genus, prosapia et indoles «illorum» est «obedientia et dilectio,» q. d. Tales plane addicti sunt, totique vacant et student obedientiae et dilectioni, ut ex ea proseminati esse videantur. Ubi nota: Vox filius, apud Hebraeos, cum jungitur genitivo praemii vel poenae, idem est quod dignus; ut filius gehennae est dignus et reus gehennae, filius mortis est reus mortis, filii regni sunt digni regno coelesti, qui illud sua virtute merentur; cum vero vox filius jungitur genitivo virtutis aut vitii, idem est quod studiosus et discipulus, qui studet et incumbit virtuti, aut vitio. Filii ergo sapientiae sunt sapientes, qui student sapientiae, qui sapientiae dogmata et dictamina avide hauriunt, imbibunt, amant et exsequuntur, ut ex sapientia quasi matre progeniti esse videantur, ideoque subdit: «et natio,» id est prosapia, «illorum,» puta spiritualis et mystica, est «obedientia et dilectio,» q. d. Hi sapientiae filii, puta discipuli et studiosi, praeter naturalem et carnalem generationem, aliam prosapiam habent supernaturalem, spiritualem et divinam, puta obedientiae et charitatis, ex qua spiritualiter prognati sunt; in his enim duobus consistit vera sapientia practica. Ubi moraliter disce quam impense sapientes et justi studere debeant obedientiae et charitati, nimirum, ut non tam obedientes et charitate praediti, quam ipsa obedientia et charitas esse videantur. Hoc est quod ait S. Ambrosius, lib. De Noe, cap. IV: «Noe ad totius generis reservatur seminarium, qui non generationis nobilitate, sed justitiae et perfectionis merito laudatur. Probati enim viri genus, virtutis prosapia est; quia sicut hominum genus homines, ita animarum genus virtutes sunt. Etenim familiae hominum splendore generis nobilitantur; animarum autem clarificatur gratia splendore virtutis.» Sic de S. Basilio, fratre suo, scribit Gregorius Nyssenus in Oratione funebri: «Quae est igitur Basilii nobilitas et claritudo generis? quae patria? Ac genus quidem illi familiaritas et necessitudo cum Deo, patria vero virtus. Qui enim Deum recepit, ut inquit Evangelium, potestatem habet, ut filius Dei fiat. Qui autem virtute praeditus est, et hanc colit, et ex hac sibi reditus conficit, patriam suam prorsus efficit id, in quo vivit; sobrietas autem illi pro domicilio erat, sapientia loco praedii; justitia autem, et veritas, et puritas, pro splendidis aedificiorum ornamentis.» Hinc secundo, «natio,» id est, nati. Unde S. Augustinus in Speculo legit: Et nati illorum obedientia et dilectio; ac Tigurina vertit: Filii sapientiae, coetus justorum sunt; et foetus illorum obedientia et charitas, q. d. Uti justi sunt mystici filii sapientiae, ita ex ea mysticas progenerant proles, puta opera obedientiae et charitatis, quae assidue operantur et in lucem edunt, adeo ut eadem in alios proseminent, eosque sibi similes efficiant. Porro Siracides hic significat, non quid semper sit, sed quid semper esse debeat, et ad quid justos conari et contendere oporteat. Videmus enim justos nonnullos in obedientia et charitate remissos et tepidos; videmus filios eorum saepe inobedientes et rixosos, uti Davidi fuit Absalon, Ezechiae fuit Manasses, Josiae Joachim et Sedecias: sed parentum officium est, filiis suam imprimere justitiam, obedientiam, charitatem. Hinc tertio, Palacius sic explicat: Filii sapientiae, ait, in quibus sapientia Dei habitat, quosque ipsa verbo suo sibi filios genuit, constituunt Ecclesiam justorum. Jam horum filii sunt obedientissimi, adeoque diligentes, ut jure eos obedientiam voces et dilectionem. Et Jansenius: Justi, ait, sunt obedientia et dilectio, id est, penitus dediti sunt obedientiae et dilectioni. Et Rabanus: «Filios sapientiae, ait, merito dicit Ecclesiam justorum; quia qui vere sapiens est, verus est justitiae cultor; quoniam vera sapientia veraciter justitiae dictat normam. Nationem vero justorum vocat obedientiam et dilectionem tropica locutione, qua per ipsas virtutes exprimit virtutum possessores.» Hinc disce certum signum, et velut tesseram, sapientiae et justitiae esse obedientiam et charitatem. Vis cognoscere an quis sapiens sit et justus? vide an obediens sit et diligens. «Fides enim, quae per dilectionem operatur,» hoc est, charitas, «distinguit filios Dei a filiis diaboli,» ait S. Augustinus serm. 53 De Tempore. Rursum: «Sola obedientia virtus est, quae virtutes caeteras menti inserit, insertasque custodit. Hinc melior est obedientia quam victimae, quia per victimas aliena caro: per obedientiam vero voluntas propria mactatur,» ait S. Gregorius lib. XXXV Moral. cap. X. Denique S. Augustinus in Psalm. CXLIII: «Agnosce, inquit, ordinem, quaere pacem; tu Deo, tibi caro; quid justius, quid pulchrius? tu majori, minor tibi: servi tu ei qui fecit te, ut tibi serviat quod est factum propter te. Si autem contemnis tu servire Deo, nunquam efficies ut tibi caro. Qui non obtemperas Domino, torqueris a servo.» Quocirca Proverb. XXI, 28, dicitur: «Vir obediens loquetur victorias,» quia, ut S. Gregorius lib. XXXV Moral. cap. XII, dixit: «Alienae voci humiliter dum subdimur, nosmetipsos in corde superamus.» Rursum jungit obedientiam charitati, ut ostendat in praxi unam alteri quasi sororem sorori esse sociandam, unamque ab altera compleri et perfici. Perfecti enim ita obediunt, ut diligant; ita diligunt, ut obediant. Haec enim dilectio obedientiae facit facilem et perfectam eorum obedientiam. Nam, ut ait S. Leo serm. 4 de Jejunio 7 mensis: «Obedienti mollit imperium, nec dura necessitate ibi servitur, ubi diligitur quod jubetur.» Et S. Ambrosius in Psalm. CXVIII, vers. 2, sermone 13, ad illud: Levavi manus meas ad mandata tua, quia dilexi: «Legem, inquit, ille (Psaltes David) diligebat, ut legem libenter impleret. Qui enim diligit, ex voluntate facit quae sibi sunt imperata; qui timet, ex necessitate.» Haec est obedientia charitatis, quam fidelibus commendat S. Petrus, epist. I, cap. I, 22. Praeclare enim S. Bonaventura, Processu 6 Relig. cap. XL: «Triplex, ait, est obedientia, scilicet, necessitatis, cupiditatis et charitatis.» Denique obedientiam jungit dilectioni, quasi filiam matri; dilectio enim in mente parit obedientiam. Unde filii obediunt parentibus, quia eos amant, de quibus proinde sermonem subjicit. Hinc filii sapientiae, puta fideles et justi, ab Apostolo indigitantur filii obedientiae, I Petri I, 14, aeque ac filii dilectionis, Colos. I, 13. Hinc Clemens Alexandrinus, lib. VII Stromat.: «Sicut, inquit, qui studet Platoni, fit philosophus; ita qui paret Domino, et per eum datam sequitur prophetiam, efficitur ad magistri imaginem Deus qui in carne versatur.» Obedientia ergo facit divinos et quasi deos terrestres. Sapienter B. Laurentius Justinianus lib. De Ligno vitae, cap. III de Obedientia: «Sicut, inquit, sine duce non confiditur de victoria, ac sine gubernatore non pervenitur ad portum; ita absque obedientia impossibile est in hujus vitae pelago non periclitari; ista enim hominem facit triumphare.» Sublimius Climachus, gradu IV: «Obedientia, ait, est animae propriae perfecta abnegatio, spontanea mors, vita curiositate carens, securum periculum, immediata ad Deum excusatio, metus mortis contemptio, tuta navigatio, confectum dormiendo iter. Obedientia est sepulcrum voluntatis, discretionis depositio.» Et S. Gregorius, lib. IV in I Regum, cap. X, ad illa: Septem diebus exspectabis me: «Victimae, inquit, sunt obsequia obedientium, quia cum hominibus pro Deo subjicimur, superbos spiritus superamus. Caeteris quidem virtutibus daemones impugnamus, per obedientiam vincimus. Victores ergo sunt, qui obediunt; quia, dum voluntatem suam aliis perfecte subjiciunt, ipsis lapsis per obedientiam angelis dominantur.» Et paulo anterius: «Haec profecto est forma electae obedientiae, ut in omni quod foris agamus, ad potentiam Conditoris ubique praesentem respiciamus.»
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«Judicium» vocat sententiam, praeceptum, praescriptum, puta, id quod praescribit, et faciendum judicat pater; sed quis hic pater? Primo, Graeca et S. Ambrosius patrem accipiunt ipsum Siracidem, aut certe sapientem. Sic enim habent: Me patrem audite, filii. Secundo, Rabanus accipit Patrem aeternum, puta Deum, qui est pater universorum, ex quo omnis paternitas in coelis et in terris nominatur, q. d. «Qui Dei Patris audierit judicium, et fecerit ejus praecepta, procul dubio salvus erit.» Tertio, plane et simpliciter, per patrem accipe genitorem. Unde ait: «Et sic facite, ut salvi sitis,» q. d. «Audite,» id est, obedite judicio et sententiae patris, o filii; sic enim facietis ut salutem praesentem et aeternam consequamini. Alludit ad mercedem a Deo promissam filiis honorantibus parentes: «Honora patrem tuum et matrem, ut longo vivas tempore, et bene sit tibi,» Deuteron. V, vers. 16. Hinc patet patrem, et pari modo Praelatum quemlibet, posse filio et subdito praecipere sub poena peccati, etiam mortalis. Unde Syrus vertit: Filii, patres audite et facite, ut vivatis vitam saeculi saeculorum; et Arabicus: O Ecclesia filiorum, obedite patribus vestris, ut haereditatis vitam perennem.
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Deus enim honore affecit patrem, dum praecepit filiis ut parentes honorent, q. d. Ideo judicium patris audiendum, eique obediendum est, quia Deus suum honorem, jus et imperium transcripsit in parentes, jubens filiis ut eos quasi sui vicarios venerentur, audiant, obediant. Ratio physica est, quia Deus paternitatem suam, id est potestatem, vim actumque generandi, communicavit patri, ac per eum filios produxit. Cum ergo filii a Deo per patrem accipiant suum esse, omneque bonum, puta quod sint, quod homines sint, quod rationales, quod bene instituti, quod divites, etc., par est ut eum quasi sui principium, auctorem et genitorem colant, ament, obsequantur. Haec ratio est a priori. Unde Tigurina vertit: Dominus enim patrem liberis honorabilem reddidit; Syrus: Dominus enim glorificavit patrem in filiis; Arabicus: Quoniam Dominus condecens constituit debitum super filium genitori suo. Hoc est quod ait Philo lib. De Decalogo: «Filii probi parentes suos, ut deos quosdam visibiles, colunt et observant.» Additque, propterea, praeceptum de honorandis parentibus a Deo legislatore positum esse in confinio duarum tabularum Decalogi. Hinc Aristotelis axioma est lib. IX Ethic.: «Diis, parentibus et magistris nemo potest reddere aequivalens.» ET JUDICIUM MATRIS EXQUIRENS FIRMAVIT IN FILIOS. — «Judicium» hic significat tum jus, auctoritatem et imperium, tum sententiam et praeceptum, q. d. Deus vult cuique suum jus servari: unde requirit, id est severe jubet, exigit et punit, ut «judicium,» id est, sententia et auctoritas matris conservetur et fiat a filiis. Nam, ut ait Aristoteles lib. VI Ethic.: «Matres plus amant filios, quam patres; quia certiores sunt eos esse suos, et quia plures circa eos labores sustinent.» Hac de causa Tobias moriturus sollicite monet filium, dicens cap. IV, 3: «Honorem habebis matri tuae omnibus diebus vitae tuae.» Causam subdit: «Memor enim esse debes, quae et quanta pericula passa sit pro te in utero suo.» Sic septem fratres Machabaei reddiderunt vitam matri et Deo per obedientiam, offerendo eam in holocaustum martyrii, ad quod mater eos incitabat, II Machab. VII. Praeclare S. Ambrosius in Psal. CXVIII, serm. 15: «Non possem, ait, salvo pietatis jure, odisse patrem cui debeo quod creatus sum; nec matrem longo decem mensium fastidio pii foetus onera portantem.»
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Qui diligit Deum honorando parentes, quos Deus quasi sui vicarios jussit a filiis diligi et honorari, EXORABIT PRO PECCATIS. Syrus: Qui honorat patrem suum, dimittentur delicta ejus; et reponit thesauros, qui honorat matrem suam. Ratio est, quia honorem patri delatum sibi delatum reputat Deus, qui honorantes se honorat, audientes se exaudit, et, ut ita dicam, obedientibus sibi obedit, ac in liberales erga se multo indulgentior est et liberalior; non enim se patitur summa illa bonitas beneficentia aut liberalitate a creatura sua vinci.
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Tigurina: jucunditatem capiet ex filiis; Syrus: laetabitur de filio suo; quia, scilicet, Deus faciet ut filii ejus sint probi, sani, habiles, egregii, ac praesertim patri obsequentes. Haec enim est lex talionis, ut quod facit patri filius, idipsum a suo recipiat filio. Huc spectat illa Thaletis ad filios vox: «Quale praemium rependeritis parentibus vestris, tale a liberis vestris expectate.» Et illa Epaminondae: «Mihi jucundissimum est, quod utroque parente vivo Leuctrica pugna vicerim Lacedaemonios.»
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Arabicus: Qui honoraverit genitores suos, prolongabitur duratio ejus. Justitia enim parentum particeps erit filius, si eos amet et honoret. Dignus enim est vita, qui vitae auctorem colit; indignus, qui eum negligit. ET QUI OBEDIT PATRI, REFRIGERABIT MATREM. — Graece anapausei, id est, requiescere faciet, hoc est, pro tot doloribus, curis, maeroribus, quos mater pro ipso in conceptu, partu et educatione sustinuit, ipse tandem illi gaudium et quietem animi conciliabit.
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Timor enim, id est reverentia, cultus et amor Dei, impellit nos ad faciendam ejus voluntatem et legem, inter quas prima secundae tabulae jubet honorari parentes. Honor parentibus debitus, non tantum consistit in assurgendo, caput detegendo, verbis reverentibus eos compellando, vultum submittendo, genu flectendo; sed potius in obedientia et obsequio, ut iis serviat «quasi dominis;» in iis enim Deus repraesentatur, Deique dominium resplendet.
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Modum generalem honorandi praescripsit, dicens: «Et quasi dominis serviet his qui se genuerunt;» hic ad particulares ejus modos descendit. Itaque dicit honorandum esse patrem: primo, «in opere,» scilicet opera, quae pater injungit, exsequendo, pro ejus et familiae sustentatione laborando; secundo, «in sermone,» ut honorifice de patre loquatur, eum humiliter respondeat, afflictum soletur; tertio, «in patientia,» ut patienter toleret patris choleram, asperitatem, imperium, moresque difficiles, utque ejus jussa humiliter excipiat hilariterque exsequatur. Jubet ergo ut filii patientia vincant parentum, praesertim senum, morositatem; sicut patrum patientia sustinuit filiorum parvulorum ineptias et importunitatem.
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Fructum et mercedem subjungit quasi stimulum. Praeclare S. Ambrosius in cap. XVIII Lucae: «Honor non tantum reverentiae est, sed et muneris. Pasce patrem tuum, pasce matrem; etsi matrem paveris, nondum dolores ejus pro te rependisti; nondum alimenta quae tibi affectu pietatis exhibuit. Jejunavit illa pro te, comedit pro te; vigilavit pro te, flevit pro te — et tu eam egere pateris? O fili, quantum judicium tibi adsciscis, si non pascis parentem! Debes ei quod habes, cui debes quod es.» Porro haec benedictio Dei non est fugax et evanida, sed stabilis et solida. «Et benedictio illius in novissimo maneat;» quia aeterna mercede compensatur, ait Rabanus — ut divinus favor et benedictio maneat et servetur ad horam illam tam tremende periculosam, puta mortis et strictissimi examinis horam, ubi aeternitas jacitur alea.
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Haec parentum benedictio, utpote quasi ex auctoritate et jure dominii ac paternitatis a Deo eis concesso, solet esse efficax, et a Deo in effectum perduci. Per «domos» intellige non tantum aedificia materialia, sed multo magis prolem et familiam: Benedictio patris facit ut filius sit prole et familia instructus et durabilis, dives, honoratus, et splendidus. Exemplum benedictionis habetur in Sem et Japheth, qui a Noe benedicti sunt; in Isaac, qui ab Abraham benedictus; et in Jacob, qui a patre Isaac benedictus, factus est pater duodecim tribuum Israel. Exemplum maledictionis habetur in Cham, qui patrem Noe nudum ex vino irridens, ab eo maledictus est, maledictionemque in posteros Chananaeos transmisit. Simile exemplum refert S. Augustinus lib. XXII De Civitate Dei, cap. VIII, de matre quadam, quae decem filios suos maledicens, omnes tremulos, miseros et vagos effecit.
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Alludit ad Cham, qui nuditatem patris irrisit, Genes. IX, 22. Filii enim superbi et perversi solent, ut suam ostentent sapientiam, opes et robur, videri sapientiores, ditiores, fortiores parentibus velle, ideoque parentum stultitiam, paupertatem, miserias, quas occultare deberent, publicant.
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Filius enim pars est patris et matris. Sicut ergo qui totum violat et laedit, omnes partes violat et laedit: ita qui patrem vel matrem honorat vel dedecorat, omnes filios ejus honorat vel dedecorat, ac consequenter seipsum.
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Graece, antilabou, id est suscipe. Jubet senectam et senilem morem patris a filiis non tantum tolerari, sed et adjuvari, foveri et refici consolatione, obsequio, victu omneque adjumento. Ratio est, quia in senecta et canitie patris lucet generatio, antiquitas et aeternitas Dei, ita ut cum filii in canum patrem intuentur, videantur sibi, ut Daniel, videre Antiquum dierum ejusque canities, Daniel. VII, 9. Quocirca Plato, Dialogo XI De Legibus: «Quicumque patrem aut matrem senio confectam instar thesauri domi jacentem habet, putet nullam aliam ejusmodi effigiem magis efficacem sibi unquam in domo futuram, si rite ab eo colatur.» Aristoteles praeterea, lib. I Ethic. cap. II, docet filios plus debere parentibus succurrere quam sibi: «Patrem enim redimere oportet magis quam seipsum.»
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S. Ambrosius: veniam habe, id est, ignosce. Senes enim, cerebro deteriorato, interdum delirant; jubet ergo defectum mentis, imo delirium patris, a filiis non culpari, nec irrideri, sed tolerari, dissimulari et sublevari — quia pater infantiam, ineptias et pueritias filii toleravit, formavit, correxit et limavit. ELEEMOSYNA ENIM PATRIS NON ERIT IN OBLIVIONE. — «Eleemosyna,» Hebraice chesed, id est pietas, benevolentia, misericordia patri exhibita. Haec patris eleemosyna a filio debetur, ideoque «justitia» ab Arabico vocatur: «Justitia in parentem non deletur, et per eam multitudo peccatorum deletur.»
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Τὸ «nam» habet emphasim: Quaelibet patri eleemosyna memorabitur; sed eleemosyna pro peccato matris senilis — quae est morosior, impatientior ideoque difficilius tolerabilis — multas habet promissiones: primo, quod «restituetur tibi bonum;» secundo, quod «in justitia aedificabitur tibi;» tertio, quod in die tribulationis memor erit Deus tui; quarto, quod peccata tua dissolvet. Plane et genuine, «pro peccato matris,» puta, peccato tolerato: Quia tu, o fili, patienter tulisti impatientiam, morositatem, jurgia, verba aspera et verbera matris, ideo pro mercede bonum tibi a Deo restituetur, tum in hac vita, tum in futura.
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Ipsa illa eleemosyna refricabit Dei memoriam tui, causam tuam coram Deo aget et impetrabit. Pietas enim filii in patrem et matrem est quasi calor, imo quasi sol omnem glaciem peccatorum liquefaciens et abolens. «Charitas enim operit multitudinem peccatorum,» I Petri IV, 8. Dies tribulationis in diem serenitatis convertetur, et dum aliis nubilus est dies, misericordibus erit serenus, providente et remunerante Deo honorem parentum.
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Nota hic contemptum parentum blasphemiam vocari, quia blasphemia est contumelia in Deum vel Sanctos jacta; parentes autem sunt vicarii Dei, et quasi dii quidam terrestres. Unde Rabanus: «Impietatis crimine tenetur, qui irreverens est parentibus.» Porro maledictio Dei, sicut et benedictio, non est verbalis sed realis et efficax. Deum enim benedicere est abundanter benefacere; maledicere est abundanter malefacere, id est punire paupertate, ignominia, morbis, adversitatibus, ac denique morte et gehenna. Cyrillus rem eamdem repraesentat eleganti apologue viperae et foetus, lib. III Moral. Apologorum, cap. XXVI, cujus titulus est: Contra vitium ingratitudinis. «Vipera gravida, ait, cum foetum maturasset, sentiens in visceribus diros morsus, dixit eis cum amarissima querimonia: Quid hoc est sceleris quod perpetratis? malum pro bono redditis, quia uterum, qui vos tulit, laceratis?»
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Siracides filium de honore parentum instruxit; nunc eum de aliis rebus et personis instruit, ac primum quidem ut in omnibus et cum omnibus mansuete et humiliter se gerat — praesertim quia humilitas et mansuetudo est fons et origo honoris parentum, omnisque virtutis et boni. Modus enim mansuetus et humilis omnes honorat, eosque sibi conciliat; modus vero asper et superbus omnes despicit et opprimit, ideoque alienat, offendit et exasperat. Addit praemium et bravium mansuetudinis: «Et super hominum gloriam diligeris,» quo significat mansuetudinem plus conciliare amorem hominum, quam quilibet alius splendor et gloria. Longe plus amant homines et desiderant videre mansuetudinem et mansuetum, quam gloriam et gloriosum. Moraliter, S. Bernardus, serm. 2 De Conversione S. Pauli: «Mansuetudo triplici quasi ariete quatitur: verborum injuriis, rerum damnis, corporis laesionibus. In his tribus consistit omne exercitium patientiae, omnis disciplina mansuetudinis.»
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Graece: Quanto magnus es, tanto magis humilia te in omnibus. Rationes hujus praecepti multae sunt. Prima, quia altum fastigium solet homines inflare et ad arrogantiam excitare. Secunda, quia vera magnitudo est humilitas. Sola enim humilitas exaltat; sola humilitas est magnanimitas. Tertia, quia schola Christi Dei est schola humilitatis: «Discite a me, quia mitis sum et humilis corde,» Matth. XI. Quarta, ex S. Gregorio: «Cum dona augeantur, rationes etiam donorum crescunt.» Quinta, ex ipso Siracide: «Et coram Deo invenies gratiam.» Deus enim gratiam suam nonnisi in humile cor reponit. «Non ponit Deus oleum misericordiae nisi in vase fiduciae,» ait S. Bernardus. Sexta, quia in hac re sita est tum humilitatis perfectio, tum virtutis culmen. Itaque, sicut nobilissimus ille Orator Demosthenes, interrogatus, quidnam sibi maxime videretur in praeceptis eloquentiae, respondisse fertur: pronuntiatio; quid secundo, eadem pronuntiatio; quid tertio, nihil aliud quam pronuntiatio — ita, ut ait S. Augustinus, si de praeceptis Christianae religionis interrogaretur, nihil aliud quam humilitatem respondere vellet.
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Ergo humilia te summe, et maximam a Deo gratiam accipies, quia Deus summe humilitate honoratur; ideoque summe ea reficitur et delectatur. Ratio a priori est, quia Deus est summa exaltatio: et summae exaltationi proprie debetur summa humilitas. Illustre hujus humilitatis et mansuetudinis exemplum fuit S. Franciscus, qui per eam gratiam et gloriam Dei, angelorum et hominum obtinuit — is ita possedit terram cordis et corporis sui, ut anima ejus hac mansuetudine penitus imbuta, eam spiritui ad omnes labores et poenitentias subjiceret. Per eam primaeam innocentiam, quam habuit Adam in paradiso, est adeptus, ita ut etiam ferae animalia eum agnoscerent dominum. Denique ita Christi mansuetudinem induerat, ut Christus ei stigmata quinque vulnerum suorum in manibus, pedibus et latere impresserit.
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Ab humilitate vivendi transit Siracides ad humilitatem discendi et sapiendi. Sensus est: Ne curiose scruteris quae Deus a te abscondita esse voluit, id est, res in ipsa natura absconditas et involutas. Huc facit dictum Hebraeorum: «Quo consilio aut qua ratione Creator hoc aut illud fecerit, non licet quaerere. Ne curiose inquiras in opera Dei.» Illi ergo altiora quaerunt, qui curiose scrutantur quae suum statum et capacitatem transcendunt; qui investigant quae lumine rationis investigari nequeunt. Porro, qui curiose investigant an sint a Deo praedestinati, quibus tonat Sapiens Proverb. XXV, 27: «Qui scrutator est majestatis, opprimetur a gloria.» Et Apostolus Rom. XI, 33: «O altitudo divitiarum sapientiae et scientiae Dei! quam incomprehensibilia sunt judicia ejus, et investigabiles viae ejus!» Divinius Thomas a Kempis, De Imitatione Christi, lib. I, cap. 3: «Quid prodest grande scrutinium de occultis et obscuris rebus, de quorum ignorantia non arguemur in judicio? Certe cum venerit dies judicii, non quaeremur quid legerimus, sed quid fecerimus; nec quam bene dixerimus, sed quam devote vixerimus.»
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Haec est litotes: minus enim dicitur, et plus significatur. «Non est tibi necessarium» — imo non decet, non expedit, turpe est, irrationale, et saepe impossibile est assequi. Lepide ille portitor Aegyptius, portans quidpiam velo contectum, curiose interroganti quid portaret, dixit: «Ideo opertum est, ut tu nescires; cur ergo quaeris quod absconditum est?»
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Opponit supervacua necessariis, quae Deus cuique praecepit: Attende necessariis, puta cognoscendis et adimplendis Dei mandatis, eisque totum cor et tempus applica; ergo omitte supervacua, id est, non necessaria, inutilia, vana, curiosa; in his enim tempus, mentem, operam et laborem inutiliter insumes.
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Haec est nova ratio cur vitanda sit curiositas. Deus ostendit et revelavit nobis multa naturalia et supernaturalia, necessaria et utilia, quae nostram capacitatem superant, ut iis intellectum occupemus, ne eum ad supervacua et inutilia applicemus. Multo magis capacitatem nostram superant mysteria fidei et theologiae, ut mysteria Sanctissimae Trinitatis, Incarnationis et Eucharistiae. Sic astronomi hoc saeculo per telescopium et diligentes observationes plurima in coelis notaverunt quae Aristoteli et veteribus ignota erant: Venerem et Mercurium circa solem converti; Jovem habere quatuor minores stellas circa se volutas; Venerem instar lunae crescere et cornua exhibere, quod et ego ipse per telescopium clare observavi.
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Quinque rationibus ostendit altiora non scrutanda. Suspicio et opinio de rebus altioribus, quae suam capacitatem transcendunt, multos decepit et supplantavit; suspicati enim sunt et opinati se intelligere et capere quae non capierunt, nec capere potuerunt; ideoque in graves errores prolapsi sunt, quibus et se et alios perdiderunt. «Curiositas,» ait S. Augustinus, tract. 97 in Joan., «haeresin genuit.»
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Cor durum producitur a superbia et frequenti habitu peccandi; hic enim habitus, cum sit quasi altera natura, indurat mentem in peccato. Transit ab humilitate ad duritiam quasi ejus oppositum. Opponit ergo cor durum tum mansuetudini et humilitati, quam commendavit vers. 19 et 20, tum obedientiae, quam commendavit filiis vers. 2. S. Bernardus divinitus definit et describit cor durum, lib. I De Consideratione: «Quid est cor durum? Ipsum est quod nec compunctione scinditur, nec pietate mollitur, nec movetur precibus, minis non cedit, flagellis duratur. Ingratum est ad beneficia, infidele ad consilia, saevum ad judicia, inverecundum ad turpia, impavidum ad pericula, inhumanum ad humana, temerarium ad divina, praeteritorum obliviscens, praesentia negligens, futura non providens. Ac, ut omnia breviter mali hujus horridi mala complectar, ipsum est quod nec Deum timet, nec hominem reveretur.» QUI AMAT PERICULUM, IN ILLO PERIBIT. — Haec gnome excludit fatum, quo multi se seducunt ne ullum periculum caveant. Quocirca theologi recte concludunt eum, qui expertus est societatem certarum personarum sibi fuisse peccandi occasionem, teneri omnino ab ea abstinere, nisi necessitas cogat. S. Augustinus rationem dat: «Qui periculo, quod cavere potest, non cavet, Deum tentat potius quam in eo sperat.»
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Hebraice leb derachaim, «cor duarum viarum,» est quod ad duo contraria tendit; quod vult servire Deo et diabolo; quod vult studere legi Dei et legi mundi. Hoc est quod Christus ait Matth. VI, 24: «Nemo potest duobus dominis servire.» Elias enim clamat: «Usquequo claudicatis in duas partes?» Bona mater vult filium integrum, non divisum; sic Deus vult cor integrum, non divisum.
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Sua nequitia, duritia et obstinatione sibi thesaurizat iram Dei, juxta Rom. II, 5: «Secundum duritiam tuam et cor impoenitens, thesaurizas tibi iram in die irae.» Nam, ut ait S. Gregorius lib. XXV Moral.: «Peccatum, quod poenitentia non diluit, mox suo pondere ad aliud trahit.» S. Augustinus hoc in se expertus est: «Tenebat voluntatem meam inimicus, et inde mihi catenam fecerat; ex voluntate enim perversa facta est libido; et dum servitur libidini, facta est consuetudo; et dum consuetudini non resistitur, facta est necessitas.»
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Duri corde et superbi, quia Dei et hominum admonitiones contempserunt, nullamque curationem admiserunt, suo tempore graviter et insanabiliter punientur, ita ut sanari nequeant. «Frutex peccati» — id est, omnis eorum potentia et facultas peccandi, qua nunc radicati et fundati videntur — radicitus ab eis auferetur, ita ut ne vestigium quidem ejus appareat, juxta Psalm. XXXVI, 35: «Vidi impium superexaltatum, et elevatum sicut cedros Libani. Et transivi, et ecce non erat: quaesivi eum, et non est inventus locus ejus.»
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Contra cor durum, indocile, inflexibile opponit cor sapientis, ut docile, flexibile, studiosum et sapientiae subjectum. Docet hic Siracides ad sapientiam requiri primo cor sapientiae avidum; secundo aurem docilem, quae libenter audit doctrinas et consilia salutis; quibus si tertio addatur manus, id est activitas — ut quis opere exsequatur quod audivit — perfectam assequetur sapientiam, id est virtutem. Sapienter S. Bernardus, serm. 28 in Cantic.: «Auris prima porta mortis, prima etiam vitae aperiatur.»
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Sapientia enim practica et vera consistit in evitatione peccatorum et exercitio virtutum. Haec est secunda antithesis cordis duri et cordis sapientis. Cor durum adjiciet peccata peccatis; cor vero sapiens ab iis abstinebit. S. Ambrosius, De Jacob et Vita beata, cap. 8: «Perfecta virtus semper inter adversa et delectamenta versatur.» Et: «Sapiens non frangitur timore, non mutatur potentia, non extollitur prosperis, non mergitur tristibus: sapiens manet perfectus in Christo, charitate fundatus, fide radicatus.» Haec est tertia antithesis: cor durum non habebit successus, quia Deum habet adversarium; cor vero sapiens successus habebit, quia Deum habet patronum.
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Transit recto ordine a sapientia et justitia ad eleemosynam, quia haec primum locum inter opera justitiae obtinet. Apte comparat peccatum igni, et eleemosynam aquae. Primo, quia sicut ignis urit et laedit corpus, ita peccatum laedit, occidit et torret animam. Secundo, quia sicut ignis excitat flammas, ita peccatum excitat concupiscentias. Tertio, quia peccata accendunt iram et vindictam Dei. Quarto, quia peccata praeparant peccatori ignem gehennae. Omnes hos peccati ignes eleemosyna mira virtute exstinguit. Pro «resistit,» Graece est exilasetai, id est «expiabit» peccata. «Misericordia superexaltat judicium,» Jacobi II, 13. Eleemosyna ergo est expiatio peccati, et quasi sacrificium pro peccato, juxta Dan. IV, 24: «Peccata tua eleemosynis redime.» Ratio, cur eleemosyna exstinguat peccatum, est primo, quia misericordes aliis, sibi merentur Dei misericordiam: «Beati misericordes, quoniam ipsi misericordiam consequentur,» Matth. V, 7. Secundo, quia pauperes orant Deum pro benefactoribus suis. Tertio, quia omnes possunt dare eleemosynam spiritualem — pro pauperibus orando, eos consolando, et praesertim offensas condonando: «Si dimiseritis hominibus peccata eorum, dimittet et vobis Pater vester coelestis,» Matth. VI, 14. Quarto, quia eleemosyna est actus charitatis, et «charitas operit multitudinem peccatorum,» Jacobi V, 20. Mystice, S. Cyprianus accipit aquam de baptismo: «Hic ostenditur et probatur, quod sicut gehennae ignis lavacro aquae salutaris exstinguitur, ita eleemosynis atque operibus justis delictorum flamma sopiatur. Et quia semel in baptismate remissio peccatorum datur, assidua et jugis operatio, baptismi instar imitata, Dei rursus indulgentiam largiatur.» S. Ambrosius eleemosynam comparat, imo praefert aquae baptismi: «Ipsa enim eleemosyna incendia gehennae consumit. Quapropter eleemosyna quodammodo est alterum animarum lavacrum — nisi quod eleemosyna indulgentior est lavacro; lavacrum enim semel datur, quoties autem eleemosynam dederis, toties veniam merueris.» Ex dictis disce quanta sit eleemosynae vis, dignitas, utilitas et necessitas.
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Deus in omnibus providet et prospectat eleemosynario, qui benefacit, miseretur, et eleemosynam erogat indigentibus, juxta Pauli verba: «Qui seminat in benedictionibus, de benedictionibus et metet; et qui administrat semen seminanti, et panem ad manducandum praestabit, et multiplicabit semen vestrum,» II Corinth. IX. Vide S. Chrysostomi homiliam Quod eleemosyna sit ars omnium quaestuosissima. MEMINIT EJUS IN POSTERUM — ut eam suo tempore remuneretur, uti Christus apparuit noctu S. Martino, qui dimidiam chlamydem dederat pauperi, eam coram angelis ostentans, dicensque: «Martinus adhuc catechumenus hac me veste contexit.» ET IN TEMPORE CASUS SUI INVENIET FIRMAMENTUM. — Si eleemosynarius in adversa labatur, si in calamitates incidat, Deus memor ejus eleemosynarum eum fulciet, roborabit, eriget, restituet in pristinum statum — imo majoribus bonis et donis cumulabit. Secundo, Palacius haec accipit de casu, id est, lapsu in peccatum: Si eleemosynarium in peccatum labi contingat, in ipso casu inveniet eleemosynam, quam fecit, cui nitatur, ut surgat. Hoc est quod ait Tobias cap. IV: «Eleemosyna ab omni peccato et a morte liberat, et non patietur animam ire in tenebras.» Denique Psaltes Psal. XL, 1: «Beatus, inquit, qui intelligit super egenum et pauperem; in die mala liberabit eum Dominus.» S. Cyprianus in fine tract. De Opere et Eleemosyna, haec ei dat elogia: «Praeclara et divina res, inquit, fratres charissimi, salutaris operatio, solatium grande credentium, securitatis nostrae salubre praesidium, munimentum spei, tutela fidei, medela peccati: res posita in potestate facientis, res et grandis et facilis, sine periculo persecutionis, corona pacis, verum Dei munus et maximum.» Hi sunt ergo tres fructus eleemosynae: primus, quod instar aquae restinguat peccata; secundus, quod maneat in memoria Dei, ut eam remuneretur; tertius, quod in casu sit fulcrum.
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… 15, 11; Tob. 4, 7-12; Ps. 40, 1-4; proclama benedetto chi viene in aiuto del povero (cf., ad es., Ps. 111, 5-9; Prov. 14, 21; 22, 9); afferma che l'e. ottiene tutte le grazie, non esclusa la cancellazione dei peccati (cf., ad es., Tob. 4, 7-9; 12, 9; Eccli. 3, 33; 7, 36; Dan. 4, 24); è preferibile ai digiuni ed agli stessi sacrifici (cf., ad es., Is. 1, 11-17; 58, 5-7). Anzi il Vecchio Testamento stabilisce anche alcune forme concrete di aiuto …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.