Cap. VII
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Ch. 7
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1Clamat nobis scriptum divina, fratres, dicens: Omnis, qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur. [Lc 14:11] |
1Brothers, Divine Scripture calls out to us, saying: Each one who exalts himself will be humbled; and one who humbles himself will be exalted. [Lc 14:11] |
Tunc enim clamat scriptura, quando mentem admonet. Dicit autem Basilius: Clamare enim dicitur propter eos, quorum interior surdus et obduratus est auditus, sicut in evangelio legitur: Jesus autem clamabat. [cf. Regula Basilii, c. 130, CSEL 86, p. 160] |
For scripture calls out when it counsels the mind. Indeed, Basil says: One is said to call out on account of those whose inner ear is deaf and unresponsive, just as we read in the Gospel: Then Jesus called out. [cf. Regula Basilii, c. 130, CSEL 86, p. 160] |
Quid est, quod scriptum dicit: Omnis, qui se exaltat, humiliabitur, et qui se, humiliat, exaltabitur, cum multi humiles tam in seculo, quam in sancta ecclesia non efficiuntur exaltati, eo quod ante egrediuntur de praesenti seculo, quam fiant sublimati? |
What does this passage mean: Each one who exalts himself will be humbled; and one who humbles himself will be exalted, when many humble people both in the secular world and in the holy church have not been exalted, because they leave the present life before they become elevated? |
V. gr. sunt multi in sancta ecclesia humiles, qui non efficiuntur episcopi aut presbyteri et reliq., ut teneant regimen vel locum superiorem sanctae ecclesiae. Et similiter in seculo sunt multi pauperes, qui non efficiuntur divites, sed ante egrediuntur de praesenti vita. Et iterum sunt multi humiles propter Dominum in sancta ecclesia et fiunt inde episcopi, diaconi et tenentes regimen sanctae ecclesiae; et iterum videntur multi pauperes in saeculo, qui aut per parentes, aut per artem aliquam aut per ingenium efficiuntur divites et exaltati. |
For instance, there are many humble people in the holy church, who are not made bishops or priests, etc, so that they might have governance or a higher place in the holy church. And similarly, there are many poor people in the world who are not made rich before they leave the present life. Moreover, there are many humble people in the holy church on account of the Lord who then become bishops, deacons and others holding governance over the holy church; and again there seem to be many poor in the world who are made rich and exalted either through their parents or through some skill or through natural ability. |
Quamvis istorum pars in praesenti saeculo sit exaltata, tamen haec sententia ad futurum judicium tendit, in quo omnes humiles propter Dominum exaltabuntur et omnes superbi humiliabuntur. [page 208] |
Although a portion of these may be exalted in the present age, nevertheless this verse is intended for the future judgment, at which time all humble people will be exalted on account of the Lord and all the proud will be humbled. [p. 208] |
Sequitur: 2Cum haec ergo dicit, ostendit nobis, omnem exaltationem genus esse superbiae. |
It follows: 2Therefore, when it says these things, it shows us that that every exaltation is a type of pride. |
Ubi dicitur dicit, subaudiendum est: illa scriptura; et ubi dicitur haec, intelligendum est ista,1 quae subsequitur, i. e. Omnis, qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur; ac si diceret: qualicumque modo se exaltaverit quis, ipsa exaltatio genus superbiae est in illo. |
Where it says it says, we ought to understand: Scripture; and where it says these things, we ought to understand that which follows, that is Each one who exalts himself will be humbled; and one who humbles himself will be exalted, as if he were to say: in whichever way one might exalt himself, the exaltation is a type of pride in him. |
Sequitur: 3Quod se propheta cavere indicat dicens. |
It follows: 3Against which the prophet shows himself to be on guard. |
Quod, subaudiendum est: genus superbiae. Ait enim: Domine non est exaltatum cor meum, neque elati sunt oculi mei, neque ambulavi in magnis neque in mirabilibus super me. [Ps 130:1] |
Which should be understood: a type of pride. For he [the Psalmist] says: O Lord, my heart is not exalted, nor are my eyes lifted up, nor have I walked in great matters or in marvelous things above me. [Ps 130:1] |
Iste enim tantus propheta David bene intra acceptas ex divina largitate mensuras pedem cordis presserat, cum dicebat: neque ambulavi in magnis neque in mirabilibus super me. |
For the great prophet David did well to tread with the feet of his heart among the gifts that he had received from the divine abundance, when he said: nor have I walked in great matters or in marvelous things above me. |
Super se quippe in mirabilibus ambularet, si apparere magnus ultra quam poterat, quaereret. Super se namque in mirabilibus attollitur, qui et in his, ad quae non sufficit, videri conatur; item ille non ambulat in magnis super se, qui ea magna, quae super se sunt, i. e. ultra mensuram suam non cupit facere, et ille non ambulat in mirabilibus super se, qui miracula, quae supra se sunt, non desiderat agere. |
Of course, one would be walking in marvelous things above himself if he were to seek to appear great beyond his abilities. One is brought to marvelous things above himself if he strives to be seen in those things in which he is not capable. Likewise, one does not walk in great matters above himself if he does not desire to do those great things that are above him, that is to say, beyond his ability, and one does not walk in marvelous things above himself if he does not desire to do the marvelous things that are above himself. |
Sequitur: 4Sed quid? |
It follows: 4But what? |
Cum vero dicit: sed quid? subaudiendum est: fecisti. |
When he says: but what? we should understand: but what have you done? |
In hoc enim loco videtur Dominus interrogasse prophetam secundum sensum S. Benedicti, quasi diceret: 'O propheta! dixisti, te non exaltasse cor tuum nec habuisse oculos in altum elatos neque ambulasse in magnis supra mensuram tuam neque in mirabilibus similiter supra mensuram tuam; cum ista ergo omnia non fecisti, quid ergo fecisti? |
For in this place the Lord seems to question the prophet according to the sense of Saint Benedict, as if he were to have said: 'O prophet! You said that you had not exalted your heart, that you did not have your eyes raised on high, and that you had not walked in great matters beyond your ability and or in marvelous things similiarly beyond your ability; therefore, since you did not do these things, what have you done? |
Videtur nunc David Domino respondisse sub imprecatione, cum subjungit: 4Si non humililer sentiebam, sed exultavi animam meam, sicut ablactatum2 super matrem suam, ita retribues in animam meam. [cf. Ps 130:2] |
Now it seems that David answered the Lord with a curse (see maledicto below, VII.4), when he added: 4If I have not disposed my mind with humility, but have exalted my soul just as a child is weaned upon his mother, you will thus punish my soul. [cf. Ps 130:2] |
Vide modo, bene dixit super matrem suam; si enim non subjunxisset super matrem suam, non fecisset sibi imprecationem, quia puer, [page 209] si tempore suo ablactatus fuerit, adjuvabit illum ista ablactatio magis, quam nocebit. Et propterea subjunxit super matrem suam, quasi diceret: sicut periculosa est ablactatio parvulo, qui cum nondum potest vivere solido cibo, potatur a matre sua, si ablactatus fuerit, ita mihi sit periculosa separatio tua, si ista, quae superius dixi, feci. |
See now, he [the Psalmist] did well to say upon his mother; for if he had not added upon his mother, he would not have cursed himself, because if a boy [page 209] is weaned in his own time, this weaning will help him more than it harms him. And for this reason he [the Psalmist] adds upon his mother, as if he were to say: just as weaning is dangerous for a small child who is nursed by his mother, since he would not yet able to live on solid food if he were weaned, so would your separation be dangerous to me if I had done those things that I said above. |
Notum est omnibus, quia si tunc ablactatur puer, cum solidum cibum comedere non potest, moritur; ita et ego, si haec feci, quae dixi, pro dulcedine tuae beatitudinis mortis periculum incurram. |
We should understand that a boy dies if he is weaned when he is not able to eat solid food. So also will I incur the danger of death instead of your blessed sweetness if I have done those things which I said. |
Sunt enim multi libri, qui habent super matre sua per ablativum; sed hoc bene potest esse, eo quod ita intelligitur: quando enim puer legitime, i. e. quando comedere potest, ablactari debet, solet mater suas mamillas aliqua amaritudine ungere, quatenus, cum venerit puer pro dulcedine lactis, sumat amaritudinem et per hoc lac sugere desuescat; quasi diceret propheta Domino: 'Si haec, quae dixi, feci, sicut puer de matre sua sumit amaritudinem pro dulcedine lactis, ita et ego pro dulcedine tuae beatitudinis sumam amaritudinem.' |
There are many books which have upon his mother in the ablative case [and not the accusative]; but this is able to be said rightly, because it is understood in such a way: when a boy ought to be weaned at the proper time, that is, when he is able to eat, his mother is accustomed to rub her breasts with a certain bitter ointment, so that when the boy comes for the sweetness of the milk, he tastes the bitterness and as a result lays aside the habit of sucking milk; as if the prophet were to say to the Lord: 'If I have done those things which I said, just as a boy tastes bitterness from his mother (de matre sua) in place of the sweetness of milk, so also will I taste bitterness instead of the sweetness of your blessedness.' |
Sed videamus, qualiter S. Augustinus de hoc loco sentit; ait enim: Iste enim, qui dixit [omitted in Mittermüller, added CSEL 95.3: qui dixit: Domine, non est exaltatum cor meum. Vide alio loco sic offerentem: dicit Deo, Vide humilitatem meam et laborem meum, et dimitte omnia peccata mea. [Ps 24:18]. Domine, non est exaltatum cor meum neque in altum elati sunt oculi mei; neque ingressus sum in magnis neque in mirabilibus super me. [Ps 130:1] Hoc planius dicatur, et audiatur: Non fui superbus, nolui quasi in mirabilibus innotescere hominibus; nec quaesivi aliquid supra vires meas, unde me apud imperitos jactarem. Intendat caritas vestra, magna res commendatur. |
But let us see what Augustine thinks about this passage; for he says: He who said: O Lord, my heart is not exalted. See this one [the Psalmist] providing the same expression in another place: He says to God, See my humility and my work, and forgive all my sins. [Ps 24:18] O Lord, my heart is not exalted, nor are my eyes lifted on high; nor do I enter in great matters nor in marvelous things above me. [Ps 130:1] This may be said more plainly and understood in the following way: I was not proud, I did not wish to be known as though I stood among extraordinary men; I did not seek anything beyond my abilities, whence I might exalt myself among the ignorant. May your charity reach forth, may your great purpose be entrusted to me. |
Quomodo Simon ille magus in mirabilibus ingredi volebat super se, propterea plus illum delectavit potentia apostolorum quam justitia Christianorum, at ubi vidit per manus impositionem apostolorum et per orationes eorum Deum dare fidelibus spiritum sanctum, et quia tunc per miraculum demonstrabatur adventus spiritus sancti, ut linguis loquerentur, quas non didicerant, omnes super quos veniebat spiritus sanctus – nec ideo modo non datur spiritus sanctus, quia linguis non loquuntur qui credunt; ideo enim tunc oportebat ut linguis loquerentur, ut significarent omnes linguas Christo credituras; ubi impletum est quod significabatur, miraculum ablatum est – cum ergo hoc videret Simon, voluit talia facere, non talis esse, et nostis quia etiam pecunia putavit comparandum spiritum sanctum. Erat ergo de talibus qui in templum intrant ad emendum et vendendum: emere volebat quod vendere disponebat. |
Just as Simon Magus desired to enter in marvelous things greater than himself, because the power of the apostles delighted him more than the justice of Christians, but when he saw that God gave to the faithful both healing through the hands of the apostles and the Holy Spirit through their prayers, and because the coming of the Holy Spirit was evidenced then through a miracle, so that all of those over whom the Holy Spirit had come spoke in tongues which they had not learnt, – the Holy Spirit is not imparted in this way now, because those who believe do not speak in tongues; for indeed it was then fitting that they speak in tongues so that they might signify that all tongues are to believe in Christ; but when that which was signified was fulfilled, the miracle was removed –, when therefore Simon saw this, he wished to perform such things, but not become such a person as the apostles, and you know that he even considered money comparable to the holy spirit. For this reason he was like those who entered into the temple for the purpose of buying and selling: he wished to buy that which he was disposed to sell. |
Et vere, fratres mei, quia talis ille erat, et sic intraverat, adeo Dominus illos expulit de templo qui columbas vendebant; columbae autem spiritum sanctum significant. Volebat ergo Simon emere columbam et vendere columbam: accessit Dominus Jesus Christus, qui habitabat in Petro, et flagello resticulae expulit foras malum mercatorem. [Acts 8:18-23] |
And truly, my brothers, because he was such a person and had entered in such a way, God thus expelled from the temple those who were selling doves; for doves signify the Holy Spirit. Simon wished to buy a dove and to sell a dove: the Lord Jesus Christ, who resided in Peter, approached and expelled the evil merchant with a whip of thin rope. [Acts 8:18-23] |
Ergo sunt homines quos delectat miraculum facere, et ab eis qui profecerunt in ecclesia miraculum exiguntur; et ipsi qui quasi profecisse sibi videntur, talia volunt facere, et putant se ad Deum non pertinere, si non fecerint. Dominus autem Deus noster, qui novit quid cui tribuat, et ut servetur compago corporis in pace, alloquitur ecclesiam per Apostolum: Non potest dicere oculus manui, ‘Opus te non habeo,’ aut iterum caput pedibus, ‘Opus vobis non habeo.’ Si totum corpus oculus, ubi auditus? Si totum auditus, ubi odoratus? [1 Cor 12.21/17] |
There are men who are facinated with performing miracles, and they are driven out by those who have accomplished miracles in the church. And those who pretend to have performed [miracles] for themselves and actually wish to do such things, think that they have nothing to do with God if they are not able to perform them. But the Lord our God, who knows that which he bestows on each person, addresses the church through the Apostle so that the structure of the body might be preserved in peace: The eye is not able to say to the hand, 'I do not consider you necessary,' or again the head to the feet, 'I do not consider you necessary.' If the eye is the whole body, where would be the hearing? If hearing is the whole body, where would be the smelling? [1 Cor 12.21/17] |
Ergo in membris nostris videtis, fratres, quomodo singula officium suum habeant membra. Oculus videt, et non audit; auris audit, et non videt; manus operatur, nec audit nec videt; pes ambulat, nec audit nec videt nec facit quod manus. Sed in uno corpore si sit sanitas et non adversum se litigent membra, auris videt in oculo, oculus audit in aure, nec obici potest auri quod non videt, ut dicatur ei: ‘Nihil es, minor es; numquid videre et discernere colores potes, quod facit oculus?’ Respondet enim auris de pace corporis, et dicit: ‘Ibi sum ubi est oculus, in eo corpore sum; in me non video, in illo cum quo sum video.’ Ita cum auris dicit, ‘Oculus mihi videt’; oculus dicit, ‘Auris mihi audit’; oculi et aures dicunt: ‘Manus nobis operantur’; manus dicunt: ‘Oculi et aures nobis vident et audiunt’: oculi et aures et manus dicunt: ‘Pedes nobis ambulant’; omnia in uno corpore cum operantur, si sit ibi sanitas et concordent membra, gaudent et congaudent sibi. |
Therefore, brothers, you see in our members how each has its own function. The eye sees, but does not hear; the ear hears, but does not see; the hand works, but neither hears nor sees; the foot walks, but neither hears nor sees nor does what the hand does. But if there is health in one body and the members do not quarrel against themselves, the ear sees in the eye, the eye hears in the ear, nor is one able to repudiate the ear with respect to that which it does not see, so that it might be said to it: 'You are nothing, you are less; can it be that you able to see and make out colors which the eye sees?' For the ear responds from the peace of the body, and says: “I am where the eye is, I am in this body; I do not see in me, I see in him with whom I am.' Thus when the ear says, “The eye sees for me'; the eye says, 'The ear hears for me'; the eyes and ears say: ''The hands work for us'; the hands say: 'The eyes and ears see and hear for us'; the eyes and ears and hands say: 'The feet walk for us'; all are in one body when they work, if they are healthy and the members are in agreement, and they rejoice and celebrate with one together. |
Et si aliquid molestiae sit in aliquo membro, non se deserunt, sed compatiuntur sibi. Numquid, quia in corpore pes quasi longe videtur ab oculis – illi enim sunt locati in sublimitate, illi autem infra positi –, quando forte pes spinam calcaverit, deserunt oculi, et non, sicut videmus, totum corpus contrahitur, et sedet homo, curvatur spina dorsi, ut quaeratur spina quae haesit in planta? Omnia membra quidquid possunt faciunt, ut de infimo et exiguo loco spina quae inhaeserat educatur. |
But if there is any trouble in any member, they do not abandon each other, but they suffer together. Can it be that, because the foot of the body seems far away from the eyes – for they are located on top, but the others are positioned below – when the foot happens to tread on a thorn, the eyes depart and not, as we see, the whole body is affected, and the man sits, the spine of his back is bent, so that he find the thorn which is stuck in his heel? All members do whatever they can to remove the stuck thorn from the lowest and meanest place. |
Sic ergo, fratres, quisquis in corpore Christi non potest resuscitare mortuum, non illud quaerat, ne discordet in corpore, quomodo si auris quaerat videre, discordare potest. Nam quod non accepit, non potest facere. Sed si ei objectum fuerit et dictum: ‘Si justus esses, resuscitares mortuum, quomodo resuscitavit Petrus – in Christo enim majora videntur fecisse Apostoli, quam ipse Dominus. [cf. Io 14:12] |
Therefore, brothers, anyone who is in the body of Christ and is not able to raise the dead, should not seek this out, lest there be disagreement in the body, just as if an ear strives to see, so there is able to be disagreement. For that which one does not receive, he is not able to do. But if he is rebuked and it is said to him, If you were just, you would raise the dead just like Peter, for the Apostles are seen to have done greater things in Christ than the Lord himself. [cf. Io 14:12]. |
Sed unde fieri potest ut plus valeant sarmenta, quam radix? Quomodo autem quasi majora videntur fecisse illi quam ille? Ad vocem Domini surrexerunt mortui, ad umbram transeuntis Petri surrexit mortuus. [cf. Act 5:15] Majus hoc videtur quam illud. Sed Christus facere sine Petro poterat, Petrus nisi in Christo non poterat, quia sine me, inquit, nihil potestis facere. [Io 15:5] |
But whence is it able to happen that the shoots are more vigorous than the root? How indeed were they seen to have done greater things than he? The dead rose at the voice of the Lord, the dead man rose at the shadow of Peter as he passed by. [cf. Act 5:15] This seems a greater miracle than the other. But Christ was able to perform miracles without Peter, but Peter was not able to do so except in Christ, because without me, he says, you are able to do nothing. [Io 15:5]. |
– cum ergo hoc audierit homo qui proficit, quasi objectam calumniam ab ignaris paganis, ab hominibus nescientibus quid loquantur; in compage corporis Christi respondeat et dicat: ‘Qui dicis: Non es justus quia non facis miraculm? Posses et auri dicere: non es in corpore, quia non vides’. Faceres, inquit, et tu, sicut et Petrus fecit’. Sed Petrus et mihi fecit, quia in eo corpore sum in quo Petrus fecit; in illo quod potest possum, a quo divisus non sum; quod minus possum, compatitur mihi, et quod plus potest, congaudeo illi. Ipse Dominus, Dominus desuper clamavit pro corpore suo: Saule, Saule, quid me persequeris? [Act 9:4] Et ipsum nemo tangebat, sed pro corpore in terra laborante caput de coelo clamabat. |
– when therefore a man who accomplishes a miracle should hear this, as if an accusation cast forth by ignorant pagans or by men not knowing what they say, he should respond as a member of the body of Christ, and say: 'You who say: are you unjust if you do not perform a miracle? You are able to say to the ear: you are not in the body, because you do not see.' You should do, he says, just as Peter did'. But Peter did this for me, because I am in the same body in which Peter worked; in this I am able to do what he is able; I am not divided from him; for that which I am not able to do, he has compassion, and for that which he is more able to do, I rejoice. The Lord himself, the Lord called out from above out of concern for his body: Saul, Saul, why do you persecute me? [Act 9:4] And no one touched him, but the head called out from heaven for the body laboring on earth. |
Si ergo, fratres, unusquisque quod potest juste egerit, et in eo quod alius plus potest non inviderit, sed congratulatus fuerit tanquam in uno corpore cum eo constitutus, pertinet ad eum vox ista Psalmi, Domine, non est exaltatum cor meum, neque in altum elati sunt oculi mei neque ingressus sum in magnis neque in mirabilibus super me. [Ps 130.1] |
Therefore, brothers, if each one rightly does what he is able, and does not envy that which another is more able to do, but rejoices with him just he has been constituted with him in one body, the words of the Psalmist pertains to him, O Lord, my heart is not exalted, nor are my eyes raised on high, nor do I enter in great matters, nor in marvelous things above me. [Ps. 130.1] |
Quod enim excessit vires meas, ait, non quaesivi, non ibi me extendi, nolui ibi magnificari. Nam ista exaltatio de abundantia gratiarum quam sit timenda, ne quis de dono Dei superbiat, sed magis servet humilitatem, et faciat quod scriptum est: Quanto magnus es, tanto humilia te in omnibus, et coram Deo] invenies gratiam. [Sir 3:20] [Augustine, Enarrationes in Psalmos 130, c. 4-7, CSEL 95.3, pp. 270-274] |
For he says, I have not sought that which surpasses my abilities, I have not reached for this place, I have not wished to be magnified. For such exaltation concerning the abundance of graces ought to be feared, lest anyone show pride over the gift of God, but rather one should preserve humility more and do what is written: The greater you are, the more you should humble yourself in all things, and you will find grace in God's presence. [Sir 3:20] [Augustine, Ennarationes in Psalmos 130, 4-7, CSEL 95.3, pp. 270-274. |
Sequitur: 4Si non humiliter sentiebam, sed exaltavi animam meam, sicut qui ablactatus est a lacte super matre sua, sit retributio in animam meam. [Cf. Ps 130:2] |
It follows: 4If I have not disposed myself with humility, but exalted my soul just as one who is weaned from the milk of his mother, may there be retribution for my soul. [Cf. Ps 130:2] |
Videtis, eum velut maledicto se constrinxisse. Sic in alio psalmo dicit: Domine, Deus meus, si feci istud, si est iniquitas in manibus meis, si reddidi retribuentibus mihi mala, decidam merito ab inimicis meis inanis; persequatur inimicus animam meam et conculcet in terram vitam meam et gloriam meam in pulverem deducat. [Ps 7:4-6] |
You see that he inhibited himself as if with a curse. Thus he says in another psalm: O Lord, my God, if I did this, if there is iniquity in my hands, if I returned evil to those who have repaid me, let me fall empty before my enemies; may the enemy pursue my soul and trample my life into the ground, and reduce my glory into the dust. [Ps 7:4-6] |
Sic videtur et hic dixisse: Si non humiliter sentiebam, sed exaltavi animam meam, quasi diceret: illud mihi contingat, quod ibi; quid? si reddidi retribuentibus mihi mala, i. e. decidam merito ab inimicis meis inanis. |
Thus he seems to have said here: If I did not disposed myself humbly, but exalted my soul, as if he were to say: May this happen to me which happens there; what this? If I have returned evil to those who repaid me, that is, I will rightly fall empty before my enemies. |
Sic et hic: Si non humiliter sentiebam, sed exaltavi animam meam. Plures sententias interjectas Hildemarus praetermisit, [page 210] quemadmodum, qui ablactatus est a lacte super matre sua, sic retributio in animam meam. Et hoc notandum est, quia non dixit illic: Si reddidi facientibus mihi mala, sed: reddidi retribuentibus mihi mala. |
It is the same here: If I did not dispose myself humbly, but I exalted my soul. Hildemar omits many interjected passages, [page 210], just as, one who is weaned from the milk of his mother, thus may there be retribution for my soul. It should be noted that he did not say in that place: If I returned evil to those who have done things for me, but: if I returned evil to those who have repaid me. |
Qui enim retribuit, jam aliquid acceperat; majoris autem patientiae est, nec ei mala rependere, qui acceptis beneficiis reddit mala pro bonis, quam qui nullo ante accepto beneficio nocere voluisset. |
For one who returns payment had received something beforehand; however, he shows more patience if he avoids repaying evil to one who has received kindness but who returns evil for good, than if he avoids repaying evil to one who wished to do harm without having received kindness beforehand. |
Si ergo reddidi, inquit, retribuentibus mihi mala, i. e. si non te imitatus sum in patientia tua, qua pro me operatus es, hoc est, cum tu illis noluisti retribuere mala, qui acceptis beneficiis tuis tibi retribuerint mala pro bonis tuis, quae illis fecisti, et cetera. |
Therefore, if, he says, I returned evil to one who has repaid me, that is, if I do not imitate you in your patience which you have shown me, or in other words, when you did not wish to repay evil to those who repaid you with evil in return for your goods, having received the kindness which you did for them, etc. |
Sequitur: 5Unde, fratres, si summae humilitatis volumus culmen attingere et ad illam exaltationem coelestem, ad quam per praesentis vitae humilitatem ascenditur, volumus velociter pervenire, 6actibus nostris ascendentibus scala illa erigenda est, quae in somno Jacob apparuit, per quam ei descendentes et ascendentes Angeli monstrabantur. 7Non aliud sine dubio descensus ille et ascensus a nobis intelligitur, nisi exaltatione descendere et humililate ascendere. 8Scala vero ipsa erecta nostra est vita in saeculo, quae humiliato corde a Domino erigitur ad coelum, 9latera vero ejusdem scalae dicimus nostrum esse corpus et animam, in quae latera diversos gradus humilitatis vel disciplinae evocatio3 divina ascendendos inseruit. |
It follows: 5Whence, brothers, if we wish to touch the height of greatest humility and come quickly to that heavenly exaltation to which one ascends through the humility of the present life, 6 we must raise the ladder that can be ascended by our acts, the same ladder that appeared in Jacob's dream, through which Angels were shown to him descending and ascending. 7Without a doubt, we understand this descent and ascent to be nothing other than a descent in exaltation and an ascent in humility. 8But this ladder is erected during our life in the world, which, if we humble our hearts, is raised by the Lord to heaven. 9We call our body and soul the sides of this same ladder, into which the divine vocation inserts the various rungs of humility and discipline that are to be ascended. |
Istud enim unde superius respicit, i. e. ubi dicit: Omnis, qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur. |
In fact, he considers this image above, when he says: Each one who exalts himself will be humbled; and each one who humbles himself will be exalted. |
Culmen, i. e. celsitudinem. Jacob intelligitur supplantator; supplantator proprio dicitur ille, qui cum alio luctatur et aliquod ingenium faciendo illi dejicit illum in terram, sive supplantare dicitur ab eo, quod sub plantas subjicitur; supplantare, i. e. sub plantis premere et se superponere, i, e. supplantare vitia atque superare. Item supplantator dicitur omnis, qui per aliquod ingenium vel fraudem decipit [page 211] |
The height, that is, highest place. Jacob is understood as the supplanter…; one is rightly called a supplanter who wrestles with another and by peforming some trick casts him to the ground. Supplant is also said of that which is cast under the foot (sub plantas); to supplant, that is, to press under the foot and to place oneself on top, or in other words, to subject and overcome the vices. Likewise, each one is called a supplanter who deceives another through some trick or deception [page 211]. |
Alium Jacob enim propterea dicitur supplantator, quia duabus vicibus supplantavit fratrem suum. Prima vice illum supplantavit, cum illi lenticulam dedit et tulit primogenita sua; ideo fuit supplantatio, quia parvam rem et vilem dedit et tulit pretiosa, hoc est primogenita. Deinde supplantavit illum altera vice, cum subripuit illi benedictionem. Supplantavit etiam Angelum, quando contendendo superavit illum, et Angelus iterum supplantavit Jacob, quando tetigit femoris ejus nervum et fecit eum esse claudum. |
Indeed, Jacob is called a supplantor because he supplanted his brother in two ways. He supplanted him first when he gave him a lentil and took his birthright. This was an act of supplanting because he gave him a small and paltry thing and took that which was of great value, namely, his birthright. Then he supplanted him in another way, when he snatched away his blessing. He even supplanted the Angel, when overcame him in a struggle, and the Angel supplanted Jacob, when he touched the nerve in his thigh and made him lame. |
Iste Jacob, qui supplantavit fratrem suum auferendo illi benedictionem et ivit in terram alienam dimittens patrem et matrem suam, quique deinde, cum ivit in via, vidit in Bethel, jacens in nuda humo tenensque caput super lapidem, scalam stantem in terra et cacumen ejus pertingens usque ad coelum, tenet figuram monachorum, quia, sicut ille supplantavit fratrem suum, ita et monachus debet supplantare diabolum et saeculum. Et sicut Jacob exiit de terra nativitatis suae et ivit in terram alienam, ita et monachus debet derelinquere terram suam, i. e. omnia sua, et fieri pauper et peregrinus. |
Jacob -- who supplanted his brother by taking way his blessing and went into a foreign land after sending away his father and mother, and who then, when he was traveling on a road, laying down on the bare ground and resting his head on a rock, saw at Bethel a ladder erected on the ground with its top extending all the way to heaven – this Jacob symbolizes a monk, because, just as he supplanted his brother, so also ought a monk supplant the devil and the world. And just as Jacob left the land of his birth and journeyed into a foreign land, so also ought a monk abandon his own land, that is, all his things, and become a pauper and foreigner. |
Vide modo, quia Jacob scalam vidit non in valle, sed in monte, h. e. in Bethel; Bethel namque interpretatur domus Dei. Nullus enim videtur sic intellexisse per istam scalam, sicut S. Benedictus, sed varie intelligitur. Nam alio modo per scalam intelligitur scriptura divina, et per angelos ascensores et descensores intelliguntur praedicatores sancti. |
See now, that Jacob did not see the ladder in a valley, but on a mountain, that is, at Bethel. For Bethel means the house of God. Indeed, no one seems to have understood the meaning of the ladder in the way that Saint Benedict does, since others have understood it in various ways. In one way the ladder is interpreted as the divine scripture, and the ascending and descending angels as the holy preachers. |
Tunc enim sancti ascendunt, quando de divinitate praedicant, sicut Joannes fecit dicendo: In principio erat verbum; [Io 1:1] et descendunt, cum de humanitate praedicant, cum idem Joannes dicit: Et verbum caro factum est et habitavit in nobis. [Io 1:1] Sic enim dicit Dominus: Et videbitis coelos apertos et angelos Dei descendentes et ascendentes super filium hominis. [Io 1:51] |
For saints ascend [the ladder] when they preach about the divinity, just as John did when he said: In the beginning was the word [Io 1:1]; and they descend when they preach about humanity, when the same John says: And the word was made flesh and dwelt among us. [Io 1:1] For the Lord thus says: And you will see the heavens open and the angels of God descending and ascending above the son of man. [Io 1:51] |
Item per angelos ascendentes et descendentes intelliguntur sancti praedicatores, qui in sacra scriptura, ascendunt, cum in contemplatione Dei consistunt, et iterum descendunt, cum ad compassionem proximi flectuntur. S. vero Benedictus, sicut dixi, per scalam vitam praesentem intelligit. |
Similiarly, the ascending and descending angels are understood to be holy preachers, who ascend in sacred scripture when they stand in contemplation of God, and they descend again when they bend down with compassion to their neighbor. But Saint Benedict, just as I have said, understood the ladder as the present life. |
Sunt enim multi, qui hanc scalam [page 212] non habent erectam, qui aut pro necessitate sunt in monasterio, eo quod non habent, unde foris vivant, i. e. in saeculo, aut certe sunt multi, quibus gravis est disciplina et non habent ullum amorem Dei, et quia non possunt jejunare semper, ideo se fleuthomant (fleubothomant?) frequenter, ut meliorem cibum manducent et concedatur illis dormire et jacere. Et sunt alii, qui videntur quasi unum latus erectum habere, eo quod nimio desiderio cupiunt bona peragere, sed tamen corporis corruptione devicti non possunt ea agere, quae desiderant, sed gravati a carnis corruptione in delectatione carnis permanent. |
For there are many who have not erected this ladder [page 212], who are in the monastery either out of necessity because they do not have what they need to live outside, that is, in the world, or many for whom discipline is painful and who do not have any love of God, and, because they are not always able to fast, they frequently engage in blood-letting, so that they might eat better food and that they might be allowed to sleep and lay down. There are also others who seem as though they have erected only one side [of the ladder], because they desire to do good with excessive longing, but nevertheless have been conquered by the corruption of the body and are thus not able to do those things which they desire, but weighed down by the corruption of the body they remain in the delight of the flesh. |
Verumtamen non sunt desperandi illi, qui tantum unum latus ipsius scalae erectum habent, eo quod potens est Dominus, illos erigere ad coelum, ut duo latera erecta habeant, h. e. aut per flagellum aut per aliquem suae pietatis instinctum. Et item sunt alii, qui non solum animi affectione verum etiam corporis delectatione desiderant coelestia appetere; isti autem jam duo latera ipsius scalae erecta habent. Ideo dixi superius animae vel corporis latera pro affectionibus, cum homo quibusdam spiritalibus affectionibus erectis, tamen quibusdam adhuc carnalibus consentit, quasi unum latus erectum scalae, unum vero jacens habet. Ita dico consentit, quia tunc est malum, si consentit; si vero resistit, quasi in erigendo latus laborat; et tamen, quamquam nolit, quamdiu vivit, semper habet, cui malae suggestioni renitatur. |
Nevertheless, those who have only erected one side of the ladder ought not despair, because the Lord can raise them to heaven so they are able to have two sides of ladder either through the lash or some inspiration of his piety. There are also others who desire to seek the heavenly realm not only with the love of the soul, but also of the body; these ones have erected two sides of this ladder. It was for this reason that I said above: sides erected out of affection for the soul and the body, since man consents to certain spiritual loves that he has erected, but nevertheless still consents to certain carnal loves. It is as though he erects one side of the ladder, but has the other laying on the ground. I say he consents in such a way, when he consents it is evil; but if he resists, he works as if in erecting a side of the ladder. Nevertheless, one who struggles against evil suggestions will always have them for as long as he lives, even though he does not wish to have them. |
Ecce Jacob in somno vidit scalam; et bene in somno vidit scalam, quid, nisi dormisset, scalam in somnis non vidisset. Quid enim in hoc loco per somnum, sicut B. Gregorius dicit, nisi calcatis carnis desideriis quies vitae (h. e. quietudo vitae) figuratur? |
Behold Jacob saw a ladder in his sleep; and he rightly saw a ladder in his sleep, because he would not have seen the ladder in his sleep unless he was sleeping. What indeed does Saint Gregory say about sleep in this place, except that it signifies the tranquility of life after carnal desires have been trampled under foot? |
Aliquando enim somno [omitted in Mittermüller, inserted from CCSL: mors carnis, aliquando torpor negligentiae, aliquando vero exprimitur, calcatis terrenis desideriis, quies vitae. Somni namque vel dormitionis nomine mors carnis, intimatur, sicut Paulus ait: Nolumus autem vos ignorare fratres de dormientibus. [1 Th 4:13] Et paulo post: Ita et Deus eos qui dormierunt per Jesum, adducet cum eo. [1 Th 4:14] Somno rursum torpor negligentiae designatur, sicut ab eodem Paulo dicitur: Hora est jam nos de somno surgere. [Rm 13:11] Et rursum: Evigilate, justi, et nolite peccare. [1 Cor 15:34] |
For sometimes sleep expresses the death of the flesh, sometimes the numbness of negligence, and sometimes the tranquility of life after carnal desires have been trampled under foot. In fact, the death of the flesh is indicated by the name of sleep or rest, just as Paul says: We do not wish that you brothers be uninformed about those who are sleeping. [1 Th 4:13] Again sleep indicates the numbness of negligence, just as it is said by the same Paul: Now is the hour for you to rise from sleep. [Rm 13:11] And again: Wake up, just people, and do not sin. [1 Cor 15:34] |
Somno quoque calcatis carnis desideriis quies vitae figuratur sicut sponsae voce in canticorum Cantico dicitur: Ego dormio, et cor meum vigilat; [Ct 5:2] quia videlicet sancta mens quo se ab strepitu temporalis concupiscentiae comprimit, eo verius interna cognoscit; et tanto alacrius ad intima vigilat, quanto se ab exteriori inquietudine occultat. Quod bene per Jacob in itinere dormientem figuratur, qui ad caput lapidem posuit, et obdormivit: a terra scalam coelo inhaerentem, innixum scalae Dominum, ascendentes quoque et descendentes angelos vidit. [cf. Gn 28:11-13] |
Sleep is also a sign for the tranquility of life after carnal desires have been trampled underfoot, just as is spoken by the voice of the bride in the Song of Songs: I sleep, and my heart keeps vigil; [Ct 5:2] , namely because the more the holy mind restrains itself from the din of temporal desire, the more truly it recognizes interior things; and the more eagerly it keeps watch for interior things, the more it conceals itself from external disturbances. This is signified rightly through Jacob when he is sleeping on a journey; he put his head on a stone and fell asleep: he saw a ladder touching the heaven from the earth below, the Lord standing on the ladder, and angels ascending and descending. [cf. Gn 28:11-13] |
In itinere quippe dormire, est in hoc praesentis vitae transitu a rerum temporalium amore quiescere. In itinere dormire est in dierum labentium cursu ab appetitu visibilium mentis oculos claudere. Quos primis hominibus seductor aperuit, qui dixit: Scit enim Deus quod in quocunque die comederitis ex eo, aperientur oculi vestri. [Gn 3:5] Unde et paulo post subditur: Tulit de fructu illius, et comedit; deditque viro suo, qui comedit, et aperti sunt oculi amborum. [Gn 3:6-7] |
Of course, sleeping on the journey is understood to mean resting from the love of temporal things on the journey of the present life. Sleeping on the journey also means to shut the eyes of the mind to the appetite of visible things in the course of passing days. Which things the seducer opened to the first humans, when he said: God knows that on whichever day you eat from it [the tree of knowledge], your eyes will be opened. [Gn 3:5] Whence it is supplied a little after: She took of its fruit and ate; and she gave it to her husband, who ate and the eyes of both were opened. [Gn 3:6-7] |
Culpa quippe oculos concupiscentiae aperuit, quos innocentia clausos tenebat. Angelos vero ascendentes et descendentes cernere, est cives supernae patriae contemplari, vel quanto amore auctori suo super semetipsos inhaereant, vel quanta compassione charitatis nostris infirmitatibus condescendant. |
Of course the offense opened the eyes of their desire, eyes which innocence had held closed. To see angels ascending and descending is to contemplate the citizens of the heavenly country. They either clung to their creator above by so much love, or they lowered themselves to our infirmities by so much charitable compassion. |
Et notandum valde est quod ille dormiens angelos conspicit qui in lapide caput ponit; quia nimirum ipse ab exterioribus operibus cessans, interna penetrat, qui intenta mente quae principale est hominis, imitationem sui redemptoris observat. Caput quippe in lapide ponere est mente Christo inhaerere. Qui enim a praesentis vitae actione remoti sunt, sed ad superna nullo amore rapiuntur, dormire possunt, sed videre angelos nequeunt quia caput in lapide tenere contemnunt. Sunt namque nonnulli qui mundi quidem actiones fugiunt, sed nullis virtutibus exercentur. Hi nimirum torpore, non studio dormiunt; et idcirco interna non conspiciunt quia caput non in lapide sed in terra posuerunt. |
It ought to be noted greatly that one who puts his head on a rock while he sleeps sees angels, because holding back excessively from external works, one penetrates interior things, and observes the likeness of his redeemer with an intent mind which is the overseer of men. Of course, to place one's head on a rock is to adhere to Christ with one's mind. For those who are removed from the business of the present life, but are carried off to heavenly things with no love, are able to sleep, but they are not able to see angels since they distain from holding their head on a rock. There are some who indeed flee the business of the world, but do not practice virtue. These ones sleep from excessive sluggishness, not out of zeal. And therefore, they do not gaze upon interior things, because they do not place their head on a rock, but rather in the ground. |
Quibus plerumque contingit ut quanto securius ab externis actionibus cessant, tanto latius in se immundae cogitationis strepitum per otium congerant. Unde sub Judaeae specie per prophetam torpens otio anima defletur cum dicitur: Viderunt eam hostes et deriserunt sabbata ejus. [Lam 1:7] |
It often happens to many that the more firmly they hold back from external actions, the more extensively they amass in themselves through leisure the din of unclean thought. Whence the soul, represented in the form of Judaea, was made lethargic through leisure, and mourned when it is said through the prophet: The enemy saw her and mocked her sabbaths. [Lam 1:7] |
Praecepto etenim legis ab exteriori opere in sabbato cessatur. Hostes ergo sabbata videntes irrident, cum maligni spiritus ipsa vacationis otia ad cogitationes illicitas pertrahunt; ut unaquaeque anima quo remota ab externis actionibus Deo servire creditur, eo magis eorum tyrannidi illicita cogitando famuletur. Sancti autem viri quia a mundi operibus non torpore, sed virtute sopiuntur, laboriosius dormiunt quam vigilare potuerunt, quia in eo quod actiones hujus saeculi deserentes superant, robusto conflictu quotidie contra semetipsos pugnant, ne mens per negligentiam torpeat, ne subacta otio ad desideria immunda frigescat, ne in ipsis bonis desideriis plus justo inferveat, ne sub discretionis specie sibimet parcendo a perfectione languescat. |
Indeed, by order of the law one refrains from external work on the sabbath. Therefore, the enemies seeing the sabbaths, mock them, since evil spirits lure the calm of leisure to evil thought. The more each soul is removed from external action the more it is believed to serve God. The more the soul thinks about illicit things, the more it becomes a servant to their tyranny. But holy men, because they are not lulled to sleep out of sluggishness on account of the works of the world, but rather slumber in virtue, these holy men sleep more laboriously than they were able to keep vigil, because by abandoning the acts of this world they are victorious. They fight against themselves daily in a powerful struggle lest the mind grow sluggish through negligence, lest subjugated by leisure the mind weaken in the face of unclean desires, lest the mind seeth in these good desires more than in justice, lest under a type of discretion the mind become languid by keeping itself from perfection. |
Agit haec, et ab hujus mundi inquieta concupiscentia se penitus subtrahit, ac terrenarum actionum strepitum deserit, et per quietis studium virtutibus intenta, vigilans dormit. Neque enim ad contemplanda interna perducitur nisi ab his quae exterius implicant studiose subtrahatur. Hinc est enim quod per semetipsam Veritas dicit: Nemo potest duobus dominis servire. [Mt 6:24] Hinc Paulus ait: Nemo militans Deo, implicat se negotiis saecularibus, ut ei placeat,] cui se probavit. [2 Tim 2:4] [Gregory the Great, Moralia in Hiob V, XXXI, ch. 54-55, CCSL 143, pp. 255-257] |
The mind does these things and completely removes itself from the tumultuous desire of this world, and it abandons the din of wordly acts, and intent on the desire for quiet virtue, it sleeps in a vigilant state. For one is not led to the contemplation of interior things unless he is drawn away assiduously from those things which involve the worldly life. For this is what the Truth itself says: No one is able to serve two masters. [Mt 6:24] Here Paul says: No one fighting for God, involves himself in worldly business to satisfy the one who accepted him [2 Tim 2:4] [Gregory the Great, Moralia in Hiob V, XXXI, ch. 54-55, CCSL 143, pp. 255-257] |
Sequitur: 9diversos gradus humilitatis vel disciplinae. Disciplina enim attinet ad opera pietatis, veluti sunt timor, obedientia et reliq., quae per diversos gradus exercentur [page 213]; humilitas autem est in omnibus gradibus, quia nullum bonum potest placere Deo sine humilitate. Scientia etenim virtus est, humilitas vero custos virtutis. Quaelibet adsint opera, nulla sunt, nisi ex humilitate condiantur; miranda quippe actio cum elatione non elevat, sed gravat; qui enim sine humilitate virtutes congregat, in vento pulverem portat, unde aliquid ferre4 cernitur, inde deterius caecatur. [Gregory the Great, Homiliae in Evangelia 7, c. 4] |
It follows: 9various steps of humility and discipline. Discipline concerns the works of piety, such as fear, obedience, etc, which are performed in various steps [page 213]; but there is humility in every step since no good is able to please God without humility. Indeed, knowledge is a virtue, but humility is the guard of virtue. Whatever works may be present, they are nothing unless they have been ornamented out of humility. Of course, a marvelous action does not rise up with exaltation, but it is weighed down. For one who accumulates virtues without humility, carries dust in the wind; when he is seen to produce something, then he is blinded worse. [Gregory the Great, Homiliae in Evangelia 7, c. 4] |