Sermon 53A

SERMON 53/A

About the Eight Beatitudes from the Gospel

No one should praise the word of God with the tongue alone, but despise it with their life.

Your Charity has heard the Holy Gospel with us: may the Lord help us talking to you about that very chapter which was just recited, so that what we say may be suitable for you, and may bear fruit in your conduct. For every listener of the word of God ought to consider that what he hears should come to pass; neither should he seek to praise the word of God with his tongue, and despise it with his life. For if what is said is sweet when heard, how much sweeter should it be when done? For we are like those who are sowing, but you are the fields of God: let the seeds not perish, let the harvest bear fruit. You have heard the Lord Christ with us, when His disciples came to Him: Opening His mouth, He was teaching them saying: Blessed are the poor in spirit, for theirs is the kingdom of heaven, and the rest. When His disciples approached Him, one true teacher was teaching these words briefly, which we have just recalled. And you have approached us so that, with His help, we speak to you, and teach you. What better thing do we do than when we teach those things which such a great teacher, while explaining, has said?

Many rich men, no rich man is secure.

Therefore, be poor in spirit, so that the kingdom of heaven may be yours. What are you afraid of being poor? Consider the riches of the kingdom of heaven. Poverty is feared: let iniquity be feared instead. For after the poverty of the righteous will come great happiness, because there is full security; here, however, the more the so-called riches increase, which are not really riches, both fear and desire increase and never end. Can you give me many rich people? Can you give me one who is secure? He burns to acquire; he trembles to lose. When is such a servant free? He is a servant who serves any kind of mistress: and is he free who serves avarice? Blessed therefore are the poor in spirit. What does it mean, poor in spirit? Poor in desires, not in possessions. For he who is poor in spirit is humble: and God hears the groans of the humble and does not despise their prayers. Hence the Lord began to commend his sermon, starting with humility, that is, with poverty. You find a religious man, abundantly endowed with these earthly things, yet not puffed up with pride. You find a needy man, having nothing, and sitting in no circumstance. This one does not have more hope than that one: for that one is poor in spirit because he is humble; but this one is poor, and not in spirit. Therefore, when the Lord Christ said: Blessed are the poor, he added: in spirit. Therefore, whoever of you have heard us and are poor, do not seek to be rich.

With which words the Apostle addresses those who are not rich.

Hear the Apostle, not me; see what he said: "But godliness with contentment is great gain." For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content. But they that will be rich—he did not say "those who are", but "those who will be"—but they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. The name "riches" seems sweet when it is heard. Do they not fall into temptation? Is that a sweet name? Many foolish and hurtful lusts—is that a sweet name? Destruction and perdition—is that a sweet name? Piercing themselves with many sorrows—is that a sweet name? Don't let one false good deceive you, causing you to cling to many true evils. Because the blessed Apostle addressed these words not to those who are rich, but to those who are not, urging them not to desire to be what they are not, let's also see to whom it pertains, those whom he finds already rich. We have said what needed to be said; you who are poor have heard; and if any of you here are rich, listen to that same blessed Apostle.

What Paul says to those whom he finds rich. The proud rich man does not possess but is possessed.

Writing to Timothy, his disciple, among other things he advised him, he also said this: Command the rich of this world. The Word of God has already found them wealthy: for if it had found them poor, it would have said those things which I have already mentioned. Therefore, command the rich of this world not to be haughty, nor to trust in the uncertainty of riches, but in the living God, who provides us all things abundantly to enjoy. They should do good, be rich in good works, be generous and ready to share, storing up for themselves a good foundation for the future, so that they may take hold of the life that is truly life. Let us consider these few words for a moment. First of all, he says, command the rich not to be haughty. For nothing generates arrogance like wealth. If a rich man is not haughty, he has subdued his wealth, he has pined himself on God; a haughty rich man does not possess but is possessed. A haughty rich man is similar to the devil. What does a haughty rich man have when he does not have God? He also added: Nor to trust in the uncertainty of riches. He should thus possess wealth, knowing that what he has can perish. Therefore, let him hold what he cannot lose. When he has said: Nor to trust in the uncertainty of riches, he added: but in the living God. For riches can indeed perish: and would that they so perish without destroying you. The psalm addresses and mocks the rich man who trusts in riches: Although man walks in the image of God. For man was certainly made in the image of God; but let him acknowledge what he was made, let him lose what he made himself, and remain what God made him. Although man walks in the image of God, he will still be troubled in vain. What does it mean, he will be troubled in vain? He gathers riches, not knowing for whom he amasses them. Those living observe these things about the dead: they see that the possessions of many deceased are not possessed by their children, but are either squandered through living in excess or lost through deceit; and, what is worse, while what is owned is sought after, the owner perishes. Many are killed because of their wealth. Behold, they leave behind what they have here: when they did not do what they were commanded with them, with what face will they depart to Him? Therefore, let true riches be yours: God Himself, who provides us everything abundantly to enjoy.

An example of a farmer trusting the seeds to the earth.

Let the rich, he says, be rich in good works. There the riches will appear, there let them sow. For the same Apostle was speaking of such works when he said: Let us not grow weary of doing good, for in due season we shall reap. Let them sow: he does not yet see what he is going to gain: let him believe and scatter. Does the farmer who sows already see the gathered crop? He casts and scatters the grain, which he has stored with such labor and care. He trusts his seeds to the earth: do you not trust your works to Him who made heaven and earth? Therefore, let them be rich, but in good works. Let them give freely, share. What does it mean to share? Not to keep it to oneself. You said, O Apostle, and you taught us to sow: show us also the harvest. He shows it. Listen also to the harvest. O miser, do not be reluctant to sow: listen, I say, also to the harvest. For when he said, “Let them be rich in good works, let them give freely, share,” because he only said this so that they might scatter, he must say what they will gather. Let them, he says, store up for themselves a good foundation for the future, that they may take hold of true life. The false life will pass away, where riches delight. Therefore, after this life, we must come to the true life. You love what you have: place it in a safer place, lest you lose it. Certainly, your whole concern, whoever loves riches, is nothing except not to lose what you have. Listen to the counsel of your Lord. There is no safe place on earth: move to heaven. You wanted to entrust what you gathered to your most faithful servant: entrust it to your faithful Lord. Your servant, although he may be faithful to you, can lose it, even unwillingly; your God cannot lose anything: whatever you entrust to Him, you will have with Him, when you also have Him.

The poor bearers migrating into heaven.

Because I said, "Migrate and place it in heaven," do not let a carnal thought creep in and say to you: "And when do I dig out from the earth or take away what I have from the earth and place it in heaven? How do I ascend? By what machines do I lift what I have there?" Consider the hungry, consider the naked, consider the needy, consider the strangers, consider the captives: these shall be your carriers to heaven. Perhaps you think here and say to yourself: "How will they be carriers? Just as I was thinking about how I could lift what I had to heaven and did not find a way, so I think about how they will lift to heaven what I give, and similarly I do not find a way." Listen then to what Christ says to you: "Make friends for yourself; give it to me there, and I will return it here for you." Christ says: "There on earth where you have, give to me, and I will return it to you here." You might still say here: "How do I give to Christ? Christ is in heaven, sitting at the right hand of the Father: when He was here in the flesh, He deigned to hunger, to thirst, to be in need of hospitality because of us: all these things were offered to Him by the devout, who were worthy to receive their Lord into their home; now Christ needs nothing, having placed His incorruptible flesh at the right hand of the Father. How do I give to Him here who needs nothing?" It escapes you what He said: "What you did for one of the least of these, you did for me." The head is in heaven, but He has members on earth: let the member of Christ give to the member of Christ, let the one who has give to the one in need. You are a member of Christ, and you have something to give; he is a member of Christ, and he needs what you can give. You both walk the same path, you both are comrades: the poor man is light on his shoulders, you the rich are weighed down with burdens: give from that with which you are oppressed, from that which burdens you give to the needy; and you relieve yourself, and uplift your comrade. The holy scripture says: "The poor and the rich meet together; the Lord is the maker of them all." A most pleasing sentiment: the poor and the rich meet together. Where do they meet if not in this life? That one is well-dressed, the other ragged, but when they meet. Both were born naked, for indeed the rich man was born poor: let him not consider what he found, but let him reflect on what he brought. What did the poor man bring when he was born, except nakedness and tears? Thus the Apostle says: "We brought nothing into this world, and we cannot take anything out of it." Therefore, let him send ahead of himself what he may find when he leaves. Therefore, there is a poor man, and there is a rich man, and they have met; and the Lord made them both: the rich man, so that he might aid the other; the poor man, so that he might test him. Blessed, therefore, are the poor in spirit, for theirs is the kingdom of heaven. They may have riches, they may not have riches: let them be poor, and theirs is the kingdom of heaven.

Who the meek are.

Blessed are the meek, for they shall inherit the earth. The meek. Those not resisting the will of God, they are the meek. Who are the meek? Those who, when things are well, praise God, and when things are bad, do not blaspheme God; in their good works they glorify God, in their sins they accuse themselves. They shall inherit the earth. What earth, unless it is the one of which the psalm says: You are my hope, my portion in the land of the living?

By mourning, the sinner comes back to life.

Blessed are those who mourn, for they shall be comforted. My brothers, mourning is a sorrowful thing when it is the groaning of the penitent. For every sinner ought to mourn. Who is mourned over, if not the dead? And what is so dead as the unjust? It is a great thing: let him mourn for himself, and he revives; let him mourn in repentance, and he will be consoled by forgiveness.

In the land of justice, hunger; in heaven, fullness.

Blessed are those who hunger and thirst for righteousness, for they shall be filled. This means to hunger for righteousness in our land. The fullness of righteousness will be in another place, where no one will sin, such as the fullness of righteousness in the holy angels. But we, who hunger and thirst for righteousness, say to God: Thy will be done on earth as it is in heaven.

Your poor beggar, you are a beggar of God.

Blessed are the merciful, for they shall obtain mercy. In the best order, having said: Blessed are those who hunger and thirst for righteousness, for they shall be filled, he added: Blessed are the merciful, for they shall receive mercy from God. For you hunger and thirst for righteousness. If you hunger and thirst, you are a beggar of God. Therefore, you stand as a beggar before the door of God; another beggar stands before your door: what you do with your beggar, God does with his.

Receive God in a pure heart and He will enlarge you and feed you from Himself.

Blessed are the pure in heart, for they shall see God. Let him do all those things which are said above, and his heart will be purified. He has a pure heart, because he does not feign friendships, nor does he harbor enmities in his heart. For where God sees, there He crowns. Whatever it is that delights you in your heart, let it not be approved, nor praised: and if evil desire tickles, let it not be consented to: and if it burns strongly, let God be prayed against it, so that something may be done within and the heart purified, where God Himself is prayed to. For certainly when you wish to pray to God in your room, purify your room, so that God may hear; purify your inner room. Sometimes the tongue is silent, and the soul groans, certainly God is prayed to inwardly in the chamber of the heart: let there not be anything there that offends God's eyes, let there not be anything there that displeases God. But perhaps you labor in purifying your heart: call upon Him who will not disdain to purify the place for Himself, and will deem it worthy to dwell with you. Do you fear to take in so great a power, and does it trouble you; as ordinary and narrow people are accustomed to fear lest they should be compelled to take greater ones passing into their house? Certainly nothing is greater than God: do not fear narrowness, take Him in, and He enlarges you. Do you not have what to set before Him? Take Him in, and He feeds you; and, to hear more sweetly, He feeds you with Himself. He Himself will be your food, for He said: I am the living bread who came down from heaven. Such bread restores and does not fail. Therefore blessed are the pure in heart, for they shall see God.

How the minister of peace should conduct himself. What the order of true peace in us should be.

Blessed are the peacemakers, for they shall be called sons of God. Who are peacemakers? Those who make peace. Do you see those who are in discord? Be among them a minister of peace. Speak well of one to the other, and of this one to that one. Do you hear bad things about one of them from the other as from one who is angry? Do not betray: suppress the insult heard from the angry one, give faithful counsel for concord. But also, if you wish to be a peacemaker among your two discordant friends, begin by being at peace yourself: you must pacify yourself within, where perhaps you daily quarrel with yourself. Did not he have a quarrel within himself, who said: The flesh lusts against the spirit, and the spirit against the flesh; for these are opposed to each other, to prevent you from doing what you would? These are the words of the Holy Apostle. For I delight in the law of God according to the inward man; but I see another law in my members, warring against the law of my mind, and making me a captive to the law of sin which is in my members. If, therefore, there is within the inner man a certain daily quarrel, and the commendable fight is engaged, lest the superior be overcome by the inferior, lest desire conquer the mind, lest lust conquer wisdom, that is the true peace which you must make within yourself, so that what is better in you commands the inferior. That which is better in you is where the image of God is. This is called the mind, it is called intelligence; there faith burns, there hope is strengthened, there charity is kindled. Does your mind wish to be capable of overcoming your lusts? Let it be subjected to the greater, and it will conquer the lesser; and there will be true, certain, and most orderly peace within you. What is the order of this peace? God commands the mind, the mind commands the flesh: nothing is more orderly. But still the flesh has its weaknesses. It was not so in paradise: it became such through sin, it has the bond of discord against us because of sin. One came without sin to reconcile our soul with our flesh, and deigned to give us the pledge of the Spirit. For as many as are led by the Spirit of God, these are sons of God. Blessed are the peacemakers, for they shall be called sons of God. But this whole battle, which wears us down through infirmity - and even when we do not consent to evil desires, we are still somewhat occupied by the struggle itself, not yet secure - this whole battle will not be there when death is swallowed up in victory. Hear how it will not be: The corruptible body must, says the Apostle, put on incorruption, and this mortal must put on immortality. But when this mortal has put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory. The war is finished, and ended with peace. Hear the voice of the triumphant: Where, O death, is your struggle? where, O death, is your sting? Now this voice is of the triumphant: no enemy will remain at all, no fighter within, no tempter without. Therefore blessed are the peacemakers, for they shall be called sons of God.

Not the punishment but the cause makes a martyr.

Blessed are those who suffer persecution for justice's sake. This distinction separates the martyr from the thief: for even the thief suffers persecution for his wrongs, not seeking a crown but paying a due penalty. It is not the punishment that makes a martyr, but the cause: let him first choose the cause, and confidently endure the punishment. In one place there were three crosses when Christ suffered: He in the middle, and on either side two thieves. Consider the punishment, nothing is more similar: yet one of the thieves found paradise on the cross. He in the middle, judging, condemns the proud and helps the humble. That wood was a tribunal for Christ. What will the judge do if he, judged, could do this? He said to the confessed thief: Verily I say unto thee, today shalt thou be with me in paradise. For he delayed himself. What had he said? Remember me, Lord, when you come into your kingdom. "I know my wrongs," he says, "surely I am tormented until you come." And because whoever humbles himself shall be exalted, he immediately pronounced the sentence, granted forgiveness: Today, he says, you shall be with me in paradise. But was the whole Lord buried that day? According to the flesh, He was to be in the tomb; according to the soul, He was to be among the damned, not to be bound, but to free the bound. If therefore He was to be among the damned that day according to the soul, and according to the flesh to be in the tomb, how did He say: Today you will be with me in paradise? But is not Christ wholly spirit and flesh? Did you forget, In the beginning was the Word, and the Word was with God, and the Word was God. Did you forget, that Christ is the Power of God and the Wisdom of God? Where then is the Wisdom of God not? Is it not said of it: It reaches from end to end mightily and orders all things sweetly? Therefore, according to the person of the Word, he says: Today you will be with me in paradise. "Today," he says, "according to the soul I descend to the damned, but according to divinity I do not depart from paradise."

Listeners, although eager, Aug. does not wish to burden.

I have explained all the beatitudes of Christ, as much as I was able, to your Charity. I see indeed that you are so eager that you still wish to hear. Your Charity has incited us to speak much, and perhaps we could say more: but it is better that you thoroughly chew over what you receive, and healthily digest it.