Sermon - Someone Made a Great Dinner

Homo quidam fecit

Someone Made a Great Dinner

Homo Fecit

Sermo dominica secunda post Trinitatem

Sermon on the Second Sunday after the Feast of the Trinity¹

Homo Fecit

Luce XIIII

Luke 14:16

Homo Fecit

Homo quidam fecit cenam magnam et vocavit multos.

Someone made a great dinner and invited many.

Homo Fecit

Pars 1

Prologue

Homo Fecit

Videtur distare inter delicias corporales et spirituales quia delicie corporales hominibus sensui deditis sunt manifeste et spirituales delicie sunt eis occulte, spiritualibus autem uiris sunt manifeste. Unde in Apoc.: vincenti dabo manna absconditum. Et quia de spirituali refeccione nobis sermo est, rogemus huius dulcedinis largitorem ut det michi aliquid dicere ad laudem, et cetera.

It seems that there is a difference between physical and spiritual pleasures, for physical pleasures are manifest to people who have surrendered to the senses, and the spiritual pleasures are hidden to them, whereas the latter are manifest to spiritual men.¹ Hence it says in Revelation 2:17: to the one who gains the victory I shall give the hidden manna.² And since this homily is about our spiritual refreshment, let us ask the generous distributor of this delight that he may give me something to say in praise, et cetera.

Homo Fecit

Pars 2

Sermon

Homo Fecit

Someone made a (great) dinner (Luke 14:16), et cetera.

Homo Fecit

Sicut corpus non potest sustentari sine corporali refeccione, ita eciam anima indiget spirituali refeccione ad eius sustentacionem. De ista spirituali refeccione dicit Ps.: super aquam refeccionis educauit me, et cetera. Signanter dicit super aquas refeccionis quia sicut refeccio corporalis necessaria est contra deperdicionem factam ex consumpcione caloris naturalis, ita anima indiget refeccione spirituali propter calorem noxium concupiscencie qui impedit salutem animarum nostrarum, et est necessaria aqua spiritualis que extingat calorem istum. Aqua corporalis refrigerat sed non nutrit, sed aqua spiritualis refrigerat et nutrit. De hac aqua dicitur in Io.: qui bibit ex hac aqua, fiet in eo fons aque salientis in uitam eternam.

Just as the body cannot be maintained without physical refreshment, so also the soul is in need of spiritual refreshment for its maintenance. About this spiritual refreshment Psalm 23:2–3 says: he has led me out unto the water of refreshment. He refreshes my soul. Conspicuously it says unto the water of refreshment, for just as physical refreshment is necessary against a total destruction brought about by taking in natural heat, so the soul is in need of spiritual refreshment because of the heat of concupiscence, which harms us and which hinders the salvation of our souls. Thus spiritual water is necessary because it extinguishes this heat. Physical water cools, but does not nourish (cf. John 4:13); spiritual water, however, cools and nourishes.¹ About this water it is said in John 4:14: in someone who drinks from this water, a fountain shall well up of water that is salutary unto eternal life.²

Homo Fecit

De ista refeccione spirituali proponit dominus similitudinem in euuangelio hodierno, et possumus duo uidere,

Concerning this spiritual refreshment the Lord makes a comparison in today’s Gospel. We can see two things:

Homo Fecit

primo preparacionem huius refeccionis, ibi homo quidam fecit cenam magnam,

first,¹ the preparation of this refreshment, where he says, someone made a great dinner;

Homo Fecit

secundo preparati conuiuii communicacionem, ibi et vocavit multos.

second,¹ the announcement of the feast when it was prepared, where it says, and he invited many.

Homo Fecit

Circa primum tria consideranda occurrunt,

Regarding the preparation there are three aspects that must be considered:

Homo Fecit

primo quis est iste homo qui cenam fecit,

first, who this man is who made the dinner;

Homo Fecit

secundo que est ista cena,

second, what kind of dinner it is,

Homo Fecit

et tercio quomodo est magna.

third, how big it is.

Homo Fecit

Primo dico: uidendum quis est iste homo. Dico quod iste homo est filius Dei qui uere est homo per ueritatem nature assumpte, unde Apostolus ad Phil.: qui cum in forma Dei esset exinaniuit semet ipsum formam serui accipiens in similitudine hominis factus et habitu inuentus ut homo. Iere.: homo est et quis cognoscet eum. Dicit homo quidam, quasi dicat: quedam specialia insunt ei que non insunt aliis, propter quod est homo distinctus, quia habet plenitudinem deitatis, plenitudinem ueritatis et plenitudinem gracie.

1. As for the first aspect, I say: we must take a look at who that man is. I say that this man is the Son of God, who is truly a man in view of the truth of the assumed human nature.¹ Thus the Apostle says in Philippians 2:6–7: who, although he was in the form of God, emptied himself, taking the form of a slave, became like the people, and through his way of life was found a man. Jeremiah 17:9 reads: he is a man and who will know him?² Jesus says in Luke 14:16: someone or a certain man, as if he says: some particular things are in him that are not in others. For he is a distinct man, since he has (1.1) the fullness of divinity, (1.2) the fullness of truth,³ and (1.3) the fullness of grace.⁴

Homo Fecit

Primo dico: Christus habuit plenitudinem deitatis. Alii homines dicuntur dei sed participatiue, sed iste uerus Deus.

1.1. First, I say: [the man] Christ had the fullness of divinity.¹ Other people are called gods, but only in the sense that they take part;² this man, however, is the true God.³

Homo Fecit

Item alii homines parum de ueritate cognoscunt, sed homo plenissimam habuit cognicionem, non solum secundum diuinitatem, sed secundum humanitatem: in ipso enim sunt omnes thesauri sapiencie et sciencie absconditi.

1.2. Furthermore, other people know a little about the truth, but this man had the fullest knowledge, not only according to his divinity, but according to his humanity [as well].¹ For in him are all hidden treasures of wisdom and knowledge (Col 2:3).

Homo Fecit

Item alii habuerunt aliquid gracie, alii graciam eloquencie, alii graciam sapiencie quia diuisiones graciarum sunt, sed Christus habuit plenitudinem gracie, unde Apostolus ad Col.: in ipso placuit omnem plenitudinem habitare.

1.3. Moreover, others had some grace—some the grace of eloquence, others the grace of wisdom, because there are varieties of graces (1 Cor 12:4)—but Christ had the fullness of grace. Therefore, the Apostle says in Colossians 1:19: it was pleasing that in him all fullness dwelt.¹

Homo Fecit

De plenitudine diuinitatis, ueritatis et gracie que fuit in Christo dicitur in Io.: vidimus gloriam eius, gloriam quasi unigeniti a patre, quantum ad plenitudinem diuinitatis, plenum gracie, quantum ad plenitudinem gracie, et ueritatis, quantum ad plenitudinem ueritatis que fuit in Christo. Patet modo quis est ille homo.

John 1:14 speaks about the fullness of divinity, of truth, and of grace that was in Christ: we have seen his glory, a glory as of the Father’s only Son in view of the fullness of divinity; it says full of grace¹ in view of the fullness of grace; and of truth is added, referring to the fullness of truth that was in Christ.² Now it is clear who that man is.

Homo Fecit

Secundo uidendum est que sit cena quam fecit iste homo. Dico quod triplicem fecit refeccionem spiritualem, unam que pertinet ad sacramentum, aliam que pertinet ad intellectum, et terciam que pertinet ad affectum.

2. As for the second aspect, we must look at what kind of dinner it is that this man has prepared. I say that he has made a triple spiritual refreshment: (2.1) one has to do with the sacrament, (2.2) another with the intellect, and (2.3) a third with our affection.

Homo Fecit

Primo dico: homo ille fecit cenam que pertinet ad sacramentum. De ista sacramentali refeccione intelligitur quod dicitur in ecclesiastico: transi hospes et orna mensam et que in manu habes ciba ceteros. Christus est hospes in mundo: licet mundus ab ipso factus sit, tamen eum non cognouit; uenit in mundum quasi extraneus. Ornauit mensam sacramentalem et que in manu habuit, id est secundum potestatem a patre ei traditam, cibauit ceteros, id est fideles. Istam refeccionem instituit Christus in quantum habuit plenitudinem gracie. In ista refeccione et est prandium et est cena. Prandium est refeccio sacramentalis in ueteri testamento, cena in nouo testamento.

2.1. First, I say: that a man made a dinner refers to the sacrament.¹ We understand what is said in Sirach 29:26² as concerning this sacramental refreshment: come over, stranger, and set the table and give what you have in your hand to the others to eat. Christ is a stranger in the world: though the world was made through him (John 1:3), still it has not known him (John 1:10). He came into the world as if he were a foreigner (cf. John 1:26, 9:29). He has set the sacramental table, and what he had in his hand, that is, in accordance with the power that was given to him by the Father (cf. Matt 28:18), he has given to the others to eat (cf. Isa 58:7), namely, to the believers. Christ has established this refreshment insofar as he had the fullness of grace. This refreshment contains the early meal as well as the dinner; the early meal is the sacramental refreshment in the Old Testament;³ dinner, the one in the New Testament.

Homo Fecit

De prandio sacramentalis refeccionis in ueteri testamento intelligitur quod dicitur in euuangelio: ecce prandium meum paratum est, tauri et altilia occisi sunt. In ueteri enim testamento, tauri occisi offerebantur ad litteram. Prandium fit in prima parte diei; similiter conuiuium sacramentalis refeccionis in ueteri testamento fiebat in prima lege quando tauri et altilia occidebantur et domino offerebantur.

We understand that the Gospel speaks about the sacramental refreshment of the early meal as referring to the Old Testament: behold, my early meal is ready; bulls and the fattened animals are slaughtered (Matt 22:4). After all, in the Old Testament slaughtered bulls were offered, according to the letter. The early meal takes place in the first part of the day; likewise, in the Old Testament the feast of the sacramental refreshment took place under the first law, as bulls and fattened animals were killed and offered to the Lord.¹

Homo Fecit

Ex quo prandium factum fuit, decens fuit ut eciam cena fieret, de qua in Mt.: cenantibus discipulis, dominus accepit panem et fregit et dedit discipulis suis et dixit: 'Comedite et bibite: hoc est corpus meum'. Ad prandium bene inuitantur extranei sed ad cenam ueniunt solum familiares et domestici. Iob: si non dixerunt uiri tabernaculi mei: 'Quis det de carnibus eius ut saturemur', quasi dicat: familiares admittuntur solum.

Since an early meal was made, it was becoming¹ that also a dinner would be made. We read about this meal in Matthew 26:26: while the disciples were eating,² the Lord took bread and broke it and gave it to his disciples and said: ‘eat and drink; this is my body.’³ To an early meal people from outside are very welcome, but only relatives and close friends and the people with whom one lives (cf. Eph 2:19) come to a dinner. Job 31:31 reads: if the men of my tent never said: ‘who shall give us of his meats, that we may be sated?’⁴ as if he says: only relatives and close friends are admitted.

Homo Fecit

Videte quod cena ista fuit magna et quomodo magna. Dico quod cena dicitur magna propter magnificum apparatum, propter magnitudinem delectacionis in gustu, propter magnitudinem uirtutis in effectu. Ista fuerunt in ista refeccione, ergo fuit magna.

2.1: 3. See that this dinner was great and in what way it was great.¹ I say that the dinner is called “great” because (3.1) of the magnificent provision, because of (3.2) the greatness of the delight in taste, and (3.3) because it results in a great virtue. These characteristics were in that refreshment. Hence it was great.

Homo Fecit

Si queras quis fuit eius apparatus, inuenies magnificum apparatum. Ps.: panem de celo paratum dedit eis, panem angelorum manducauit homo. Qui uult bene laudare cibum laudat eum dupliciter, ex loco in quo crescit et ex dignitate utencium. Ex loco quando dicitur: "hoc uinum creuit in tali loco," scilicet in quo preciosa uina crescere consueuerunt. Item ex dignitate utencium laudatur uinum quando dicitur: "hoc est uinum de quo rex bibit." Propter hoc psalmista uolens describere apparatum cene magnum, primo describit eum ex loco, dicens: panem de celo dedit eis. Vbi creuit? In celo. Crede pani dicenti: ego, inquit, sum panis uiuus qui de celo descendi, scilicet secundum diuinitatem nostram infirmitatem assumendo, celi altitudinem non deserendo. Item describitur cibus ille esse preciosus ex dignitate utencium, quia maximi eo reficiuntur, scilicet Angeli qui uerbo Dei reficiuntur. Cibus iste proponitur tibi in cena. Est igitur cena magna propter magnificum apparatum.

2.1: 3.1. If you seek what the provision of this dinner was, you would find out that it was a magnificent provision. Psalm 78:24: he has given them bread prepared from heaven; a man has eaten angels’ bread.¹

Homo Fecit

If someone wants to praise a meal well, he praises it in two ways: by reason of the place where it comes from, and by reason of the dignity of the ones who eat it.

Homo Fecit

By reason of the place when it is said: “this wine comes from such-and-such a place,” namely, where usually precious grapes grow.

Homo Fecit

In the same way a wine is praised for the dignity of the consumers when it is said: “this is the wine of which a king drinks.” Because of this the psalmist, intending to describe the great provision of the dinner, first describes it in view of its place [of origin] when he says: he has given them bread from heaven (Ps 78:24).

Homo Fecit

Where did it come from? From heaven. Believe the Bread, who says: I am the living bread that came down from heaven, (John 6:41),¹ that is: by taking on our weakness according to his divinity, not by abandoning the height of heaven.²

Homo Fecit

Likewise, that food is described as being precious by reason of the dignity of the consumers, because the greatest are refreshed by it, namely, the angels who are refreshed by the Word of God. This food is set out before you in the dinner. So the dinner is great because of the magnificent provision.

Homo Fecit

Sed si apponerentur tibi cibaria preciosa et non essent suauia ad sumendum, non reputarentur magna. Propter hoc ista cena describitur secundo esse magna propter magnitudinem delectacionis in gustu, unde in libro sapiencie: panem de celo paratum prestitisti eis habentem in se omne delectamentum et omnem saporis suauitatem. Delectacio causatur ex tribus, ex memoria preteritorum, ex spe futurorum et ex sensu presencium. Omnis autem delectacio est in ista cena. Si consideres preterita, quod memoratur delectabile est. Quid delectabilius est quam recordare quod homo est redemptus sanguine Christi? Lev.: recordare paupertatis mee, et cetera. Et in euuangelio: hoc facite in meam commemoracionem. Et apostolus: quocienscumque feceritis, mortem domini annunciabitis. Item in cena ista est magna delectacio ex spe futurorum, quia refeccio ista sacramentalis signum pronosticum est et dat nobis spem future beatitudinis, unde in euuangelio: nisi manducaueritis carnem filii hominis, et cetera. Item in ista refeccione est maxima delectacio si uertas te ad id quod est presens, scilicet res signata et contenta et res signata et non contenta. Res signata et contenta est corpus Christi et uere debet homo gloriari habere intra se corpus Christi, unde: non est aliqua nacio tam grandis que habeat deos ita appropinquantes sicut Deus appropinquat nobis. Ita delectabilis est res presens significata et non contenta, scilicet unitas ecclesie. Quid est iocundius ista unitate? Ps.: ecce quam bonum et quam iocundum, et cetera. Habet igitur ista cena maximam delectacionem siue uertas te ad preterita, siue ad presencia, siue ad futura.

2.1: 3.2. But if expensive foods are placed in front of you that are not pleasant to eat, they are not considered great. Because of this, the dinner is described subsequently as great because of its greatly delightful taste. As it says in the book of Wisdom 16:20: you have bestowed on them bread prepared from heaven; it contains every delight and sweetness of taste. Delight is caused by three things: (3.2.1) by the memory of things past, (3.2.2) by the hope of future things, and (3.2.3) by the experience of things present. Well, all three delights are in this dinner.

Homo Fecit

2.1: 3.2.1. If you consider things past, the memory of them is delightful. What is more delightful than to call to mind that man is redeemed by the blood of Christ?¹ In Lamentations, we read: remember my poverty, et cetera (Lam 3:19). And in the Gospel: do this in memory of me (Luke 22:19).² And the Apostle calls to mind: whenever you do this, you proclaim³ the death of the Lord (1 Cor 11:25–26).⁴

Homo Fecit

2.1: 3.2.2. Moreover, in this dinner is a great delight because of the hope of things to come.¹ For this sacramental refreshment is a sign that announces things to come,² and it gives us hope of future happiness.³ Therefore, we read in the Gospel: unless you eat the flesh of the Son of man and drink his blood, there is no life in you (John 6:54).

Homo Fecit

2.1: 3.2.3. Even more, this refreshment is the greatest delight if you focus your attention on what is present: the thing signified that is contained [in it] and the thing signified that is not contained [in it]. The thing signified that is contained [in it] is the body of Christ.¹ Man truly ought to boast of having the body of Christ in him, for there is no other nation so great that has gods who are so close as our God is close to us (Deut 4:7).²

Homo Fecit

Just as delightful is the thing signified that is present and is not contained [in it]: the unity of the Church.¹ What is more joyful than this unity? Psalm 133:1: behold how good and how joyful it is for brothers to dwell together in unity.² Thus this dinner has the greatest delight whether you focus on the past or the present or the future.

Homo Fecit

Tercio, ista cena est magna propter magnitudinem uirtutis in effectu, quia unit nos Deo et facit nos habitare in Deo, unde in Io.: qui manducat meam carnem et bibit meum sanguinem etc., in me manet, scilicet fide et caritate, et ego in eo, scilicet per graciam et sacramentum. Sed Deus est in nobis et nos in ipso, nullum oportet nos timere. Iob: pone me iuxta te et cuiusuis manus pugnet contra me. Ps.: parasti in conspectu meo mensam. Item illud quod unitur ex duobus: illud quod ignobilius est sequitur motum predominantis. Necesse est igitur quod anima Deo unita sequetur Deum. Nullum igitur oportet timere eo quod Deus est in nobis per sacramentum. In fortitudine istius cibi ambulauit Helyas usque ad montem Dei Oreb. Si digne sumimus cibum istum, traducet nos ad uitam eternam. Beati igitur qui digne gustant istum cibum, sed infelices qui indigne gustant quia iudicium sibi manducant. Hec igitur est refeccio sacramentalis.

2.1: 3.3. Third, this dinner is great because it results in a great virtue [or strength], for it unites us with God and makes us live in God. Thus it says in John 6:55: someone who eats my flesh and drinks my blood, et cetera (6:57), remains in me,¹ that is, through faith and love,² and I in him, namely, through grace and the sacrament.³ But if God is in us and we are in him, we ought not fear anything.⁴ As we read in Job 17:3: place me next to you, and let anyone’s hand fight against me. And in Psalm 23:5: you have prepared a table for me in the sight of my enemies.⁵

Homo Fecit

Now something is made one out of two: a less noble thing follows the movement of a predominant thing. So it is necessary that the soul that is united with God follow God (cf. Eph 5:1). Therefore, it must not fear anything, since God is in us through the sacrament.¹ In the strength of this food Elijah walked to the mountain of the Lord, Horeb (1 Kgs 19:8).² If we are worthy of this food, it will lead us to eternal life. Happy, therefore, those who are worthy to taste this food, but unhappy those who taste of it although they are not worthy of it, for they eat judgment on themselves (1 Cor 11:29). This, then, is the sacramental refreshment.

Homo Fecit

Alia est refeccio intellectualis pertinens ad intellectum quam Christus preparauit nobis in quantum est plenus ueritate, unde dicit sapiencia increata in prouerbiis: sapiencia miscuit uinum, parauit mensam, inuitauit, dicens: venite et comedite panem meum et bibite uinum quod miscui uobis, et cetera. Sapiencia Dei est Christus, miscuit uinum, scilicet dogma sapiencie spiritualis. Illud uinum fuit ita forte quod homo non posset sustinere nisi esset mixtum, et ideo ipsum temperauit quando spiritualia dogmata proposuit. Posuit mensam, id est uniuersam creaturam. Dogma sapiencie dicitur panis et uinum, panis qui sustentat, uinum quod letificat et inflammat.

2.2. Another refreshment is the intellectual one, which pertains to the intellect. This refreshment is prepared for us by Christ insofar as it is full of truth.¹ Hence the uncreated Wisdom says in Proverbs 9:2: Wisdom has mixed the wine and prepared a table,² and has sent out an invitation saying: come and eat my bread and drink the wine that I have mixed for you; leave your foolishness and live, and walk in the ways of prudence (Prov 9:5–6).³

Homo Fecit

The Wisdom of God is Christ (cf. 1 Cor 1:24). He has mixed the wine, that is, the dogma¹ of the spiritual wisdom: that wine was so strong that man could not tolerate it unless it were mixed, and so he has mitigated it when he put out the spiritual dogmas.² He has placed a table, meaning: the whole creation. The dogma of wisdom is called bread and wine: bread so that we may keep our footing, and wine which makes joyful (Ps 104:15) and sets ablaze (cf. Acts 2:13).³

Homo Fecit

In ista refeccione inuenitur prandium et cena. Prandium consistit in doctrina philosophorum, quod significatum est in Abacuc, ubi dicitur quod messoribus ferebat cibum in agrum. Messores sunt philosophi qui colligunt segetes ex agro, id est ueritates ex creatura, unde Ro. I: inuisibilia Dei, etc.

In this refreshment we find the early meal and the dinner. The early meal consists of the teaching of the philosophers. This is pointed out in the prophet Habakkuk where we read that he made a meal for the reapers in the field (Dan 14:33). The reapers are the philosophers who gather the crops from the field, that is: the truths from creation. Hence we read in Romans 1:20: God’s invisible eternal power and divinity have been understood through the things that were made.

Homo Fecit

Cena est refeccio sacre scripture, unde in Apocal.: si quis aperuerit michi, intrabo ad eum et cenabo cum illo. Hec est differencia inter doctrinam sacre scripture et philosophie quod doctrina philosophie est ex creatura, sed doctrina sacre scripture est ex inspiracione, unde dicit: si quis aperuerit michi, intrabo ad eum, scilicet per inspiracionem spiritus sancti. Vnde in Io.: cum uenerit ille spiritus ueritatis, docebit uos omnem ueritatem. Sacra scriptura dicitur cena quia domesticis et familiaribus datur, unde dicitur in prouerbiis de muliere: dedit predam domesticis et cibaria ancillis suis. Cena ista est magna quia habet triplicem condicionem predictam.

The dinner is the refreshment of Sacred Scripture. Thus it says in Revelation 3:20: if someone opens for me, I will enter his house and have dinner with him. This is the difference between the teaching of Sacred Scripture and that of philosophy: the teaching of philosophy is from creation, but the teaching of Sacred Scripture is from inspiration.¹ Therefore, he says: if someone opens for me, I will enter his house, namely, through the inspiration of the Holy Spirit. Thus we read in John 16:12: when he comes, that Spirit of truth, he will teach you every truth. Sacred Scripture is called a “dinner,” because it is given for relatives (cf. 1 John 3:1) and close friends (cf. John 15:15). Hence it says in Proverbs 31:15, concerning the wife: she gives game to the ones who live in the house and ordinary food to her servants.

Homo Fecit

Primo est magna propter magnitudinem magnificencie in apparatu, quia de maximis est. Vnde dicit sapiencia: audite me, quia de magnis locutura sum. Sunt magna quia omnem sensum excedencia. Vnde in ecclesiastico: plurima super sensum hominis monstrata sunt tibi. Ista sunt utilia, unde dominus in exodo: ego dominus docens te utilia, gubernans te in uia in qua ambulas. Alie sciencie non gubernant te in uia.

2.2: 3. This dinner is great since it has three characteristics, mentioned above.

Homo Fecit

2.2: 3.1. First, it is great because of the greatness of the splendor of the provision, for it is taken from the best things (cf. Isa 25:6). Hence Wisdom says: hear me, for I will speak about great things (Prov 8:6). They are great, because they exceed every sense. As we read in Sirach 3:25: many things that are above the senses of people have been shown to you.¹ These are useful things, as the Lord says in Exodus: I am the Lord, who teaches you useful things, leading you in the way in which you walk (Isa 48:17). Other sciences do not lead you on the way.²

Homo Fecit

Item est cena ista magna propter magnitudinem delectacionis in gustu. In uerbis enim sacre scripture maxime est dulcedo. Ps.: quam dulcia faucibus meis eloquia tua, et cetera. Dulcedo eius est super dulcedinem omnis alterius sciencie. Aliqua enim consideracio dicitur delectabilis dupliciter, aut propter rem consideratam, aut propter ipsam consideracionem. Demonstracio de triangulo non est delectabilis propter rem demonstratam, quia non curat quis multum de triangulo, sed est delectabilis propter ipsam consideracionem que competit intellectui. Sed quando consideracio est de re amata, et cum hoc ipsa consideracio est delectabilis, tunc est perfecte delectabilis; sic est in sacra scriptura: non solum est ibi delectacio de cognicione ueritatis, immo est eciam de rebus amatis. Vnde Augustinus libro confessionum dicit: non habent alie littere uultum pietatis huius, lacrimas confessionis, arram spiritus sancti, et alia que ponit ibi. Est igitur refeccio sacre scripture magna propter magnitudinem copie in apparatu et propter magnitudinem delectacionis in gustu.

2.2: 3.2. Likewise, this dinner is great because of the greatness of the delight in taste. After all, there is sweetness to the highest extent in the words of Sacred Scripture, as Psalm 119:103 says: how sweet to my throat is what you say, sweeter than honey in my mouth. Its sweetness is above the sweetness of every other science. For a consideration is called delightful in two ways: either because of the thing considered or because of the consideration itself.¹ A demonstration concerning a triangle² is not delightful because of the thing demonstrated—since no one really cares about a triangle—but it is delightful because of the consideration itself, which befits the intellect. But when the consideration is about a thing that is loved, and with this also the consideration itself is delightful, then it is perfectly delightful. This is the case in Sacred Scripture, since in it there is not only delight about getting to know the truth, but it even concerns beloved things.³ Thus Augustine says in Confessions: other writings do not have the features of this devotion, the tears of confession, the pledge⁴ of the Holy Spirit,⁵ and other things that he mentions there. So the refreshment of Sacred Scripture is great because of the greatness of the abundance in provision and because of the greatness of the delight in taste.

Homo Fecit

Tercio propter magnitudinem in effectu. Quis est ille eius effectus? Dico quod dat uitam, unde beatus Petrus: Domine ad quem ibimus? Verba uite eterne habes. Per uerba inducuntur homines ad fidem per quam uiuunt et ad caritatem inflammantur. Vnde in ecclesiastico: cibauit illum pane uite et intellectus, etc.

2.2: 3.3. Third, because of the greatness in effect. What is the effect of it? I say that it gives life, as Saint Peter says: Lord, to whom shall we go? You have the words of everlasting life (John 6:68). By means of words people are brought to the faith, through which they live and are incited to love (cf. Luke 10:28). Hence it says in Sirach 15:3: she [Wisdom] fed him with the bread of life and of understanding and made him drink the water of the wisdom of salvation [and took him up to her close relatives].¹

Homo Fecit

Tercio preparauit nobis Christus refeccionem pertinentem ad affectum, unde in cantico: comedite amici mei, scilicet hic per graciam, et inebriamini karissimi, scilicet in futuro per gloriam. Istam refeccionem facit nobis Christus in quantum habet plenitudinem diuinitatis. Ps.: graciam et gloriam dabit dominus.

2.3. Third, Christ prepared for us a refreshment that pertains to our affection. Thus we read in Song of Songs 5:1: eat, my friends! that is, here and now, through grace, and get drunk, my dear! that is, in the future, through glory.¹ Christ makes this refreshment for us insofar as he has the fullness of divinity, as Psalm 84:12 reads: the Lord will give grace and glory.²

Homo Fecit

In ista refeccione est prandium gracie, scilicet in presenti. Ad istud prandium uocat dominus in Io. dicens: venite et prandete.

In this refreshment is the early meal of grace, namely, in the present. The Lord calls us to this early meal in John 21:12, where he says: come and take breakfast.¹

Homo Fecit

Cenam huius refeccionis expectamus in futuro, que erit in gloria. Vnde in Apoc.: beati qui ad cenam nupciarum agni uocati sunt. Hec est cena ad quam nullus uocatur, nisi dignus familiaris et domesticus, unde in Ysa.: serui mei comedent et uos esurietis.

We expect the dinner of this refreshment in the future, which will be in glory. Therefore, it says in Revelation 19:9: happy those who are called to the wedding feast of the Lamb. This is the dinner to which no one is called unless he is a worthy member of the household. Thus we read in Isaiah 65:13: my servants will eat, but you will be hungry.¹

Homo Fecit

Cena ista est magna super alias propter triplicem condicionem predictam. Propter magnitudinem magnificencie in apparatu. Magnitudo apparatus est in hoc quod homo sedeat ad mensam Dei. Qui sedet ad mensam regis habet magnificum apparatum, et in Luca dicitur: ego disposui uobis, etc., ut edatis et bibatis super mensam meam, et cetera. Numquid habet mensam corporalem? Certe non, sed refeccio Dei est gaudium. Sed de quo gaudet Christus? Certe de se ipso, et nisi de se ipso gauderet, beatus non esset. Et tunc faciet se ipsum uidere per essenciam, et sic in ipso gaudebunt. Iob: tunc super omnipotentem deliciis affluens. Quis est preciosior cibus quam Deus? Certe nullus.

2.3: 3. This dinner is greater than other ones because of the three characteristics already mentioned.

Homo Fecit

2.3: 3.1. First, because of the great splendor of the provision. The greatness of the provision is found in the fact that man would sit at the table of God. Someone who sits at the king’s table has a splendid provision. In Luke 22:29–30 it is said: I have given you a place, et cetera, so that you may eat and drink at my table, et cetera. Does he have a tangible table then? Certainly not! God’s refreshment is joy (cf. Ps 43:4). But about what does Christ rejoice? Surely about himself, for he would not be happy unless he would rejoice about himself.¹ Then he will bring to pass that they see him by essence (1 John 3:2) and thus they will rejoice in him. Job 22:26 reads: then you will be full of delights because of the Almighty.² Which food is more precious than God? Surely none.³

Homo Fecit

Si queras de magnitudine delectationis in gustu, superfluum est querere. Quidquid enim est delectabile, ideo est delectabile in quantum est bonum uel in quantum habet speciem boni. Sed si parua bona uel que habent participacionem boni sunt delectabilia, quantam ergo delectacionem facit illud cuius bonitas est infinita. Ps.: delectationes in dextera tua usque in finem. Item Ps.: quam magna multitudo dulcedinis tue, domine.

2.3: 3.2. If someone tries to find out how great the delight in taste is, his seeking is redundant. For everything (of this meal) is delightful. Something is delightful insofar as it is good or insofar as it appears to be good.¹ But if minor good things or things that participate in the good are already delightful, then how great a delight is caused by that thing whose goodness is infinite.² As we read in Psalm 16:11: the delights in your right hand are till the end, and Psalm 31:20: how great the multitude of your sweetness, Lord.³

Homo Fecit

Tercio est cena ista magna propter magnitudinem uirtutis in affectu, quia habet perpetuitatem uite. Nunquam enim deficient in ea sancti gaudentes. Ps.: edent pauperes et saturabuntur, et cetera. Edent pauperes, et qui pauperes? Certe pauperes spiritu, unde Mathei V: beati pauperes spiritu, et cetera. Vel pauperes, id est humiles, siue uoluntate pauperes, scilicet qui habent diuicias et contempnunt eas. Isti perueniunt ad cenam, sed qui habent animum implicatum temporalibus non perueniunt. Vnde in euuangelio: beati qui esuriunt et siciunt iusticiam, quoniam ipsi saturabuntur. Et: laudabunt dominum qui requirunt eum. Augustinus: videbimus, amabimus et laudabimus. Viuent corda eorum in seculum seculi, non solum uita corporali, sed uita anime Deo coniuncta. Quod nobis prestare dignetur ille qui cum patre, et cetera.

2.3: 3.3. Third, this dinner is great because of the greatness of the virtue [or strength] in its effect, for it contains the eternity of life (cf. John 6:50–51); the rejoicing saints will never be deficient in it. Psalm 22:27a reads: the poor will eat and be satisfied, et cetera. The poor will eat—and who are the poor? Surely the poor in spirit, since we read in Matthew 5:3: happy are the poor in spirit for the Kingdom of heaven is theirs.¹ Or the poor are the humble, or the poor in will (cf. Ps 40:9), namely, those who have riches but despise them.² These come to the dinner, whereas the ones whose mind is set on temporal things do not come (cf. Luke 14:18–20). Thus we read in the Gospel: happy those who hunger and thirst for justice, for they will be satisfied (Matt 5:6). And [the Psalm continues]: they who seek him will praise the Lord (Ps 22:27b). Augustine says: we will see, we will love, and we will praise.³ Their hearts will live forever and ever—not just a physical life, but a life of the soul, a life that is united with God.⁴ May we be found worthy of this by him who with the Father, et cetera.

Homo Fecit

Pars 3

Evening Collation

Homo Fecit

Someone (Luke 14:16), et cetera.

Homo Fecit

Dictum est hodie de preparacione huius cene, nunc dicendum est de eius communicacione. Non enim preparauit homo quidam cenam ut esset uacua, sed ut eam aliis communicaret. Videte quod nulli ista cena communicatur nisi qui ad eam uocatur. Ad ea que homo noscit et desiderat ire potest non uocatus, sed ad illud quod superat nostrum desiderium ire non potest nisi uocatus. Talis est hec cena, unde apostolus Cor. II, et Ysa. LXIII: oculus non uidit, nec auris audiuit, nec in cor hominis, et cetera. Et ideo ad cenam istam non uenit quis nisi uocatus, unde ad Ro. VIII: quos uocauit, hos et iustificauit, etc.

Today we have spoken about the preparation of this dinner; now we must speak about its announcement. For the someone [in this biblical story] certainly has not prepared the dinner for no one to sit at the table, but in order to make it known to others. See that this dinner is not made known to anyone but to one who is called to it. One who is not called can approach the things that he knows and desires, but he cannot approach what exceeds our desire unless he is called.¹

Homo Fecit

Such is this dinner. Hence the Apostle says in 1 Corinthians 2:9–10 and in Isaiah 64:4: eye has not seen, ear has not heard, and in the heart of a man it did not come up: the things that God has prepared for them who love him. Yet he has revealed it to us through the Holy Spirit.

Homo Fecit

And therefore someone does not come to this dinner unless he is called, whence Romans 8:30 reads: the ones he has called he has also justified, and the ones he justified he has also glorified. We must note that there are two kinds of vocation [or calling]: (1) one interior, (2) the other from outside.

Homo Fecit

Notandum quod est duplex uocacio, una interior, alia exterior. Vocacio interior qua dominus hominem alloquitur interius, et ista nunquam uadit in cassum, quia homo non renuit. Iob XIIII: vocabis me et ego respondebo tibi. Augustinus libro de predestinacione dicit: gracia que humanis cordibus diuina largitate infunditur a nullo duro corde repellitur; ad hoc quippe tribuitur ut ipsa duricia cordis primitus repellatur. Ergo non uadit in cassum, unde in Io.: omnis qui audit et discit a patre meo uenit ad me.

(I) The interior vocation, through which the Lord addresses man internally, is never in vain, since a human being does not reject it. Job 14:15: you will call me and I will respond to you. Augustine says in his book On Predestination: the grace which is infused in human hearts by the divine abundance is not repelled by any hard heart; therefore, we say in this case that rather the hardness of the heart is repelled.¹ Hence the Lord’s interior calling is not in vain.² Thus we read in John 6:45: everyone who hears and learns from my Father comes to me.³

Homo Fecit

Alia est uocacio que est per Angelum uel per hominem, et ista non est efficax sicut illa que est per Deum, immo frequenter est in cassum et multi eam renuunt, undo Prouerb. I: vocaui et renuistis et Mathei XX: multi enim sunt uocati, pauci uero electi. De ista uocacione loquitur hic dominus, dicens: vocavit multos. Et quod de ista loquatur, patet quia ista facta fuit per seruum, unde: hora cene misit seruum suum dicere inuitatis: 'Venite.' Sed quis est seruus? Apostolus Paulus et alii predicatores, prelati et doctores; omnes tales qui admonent ad bonum dicuntur serui Dei.

(II) The other vocation, which occurs through an angel or a human being, (1)¹ is not as effective as the one that is directly from God; indeed, often it is in vain, and many reject it. Hence we read in Proverbs 1:24: I have called and you have rejected. And Matthew 20:16: for many are called, but few elected. Concerning this vocation the Lord speaks here, as he says, he called many (Luke 14:16). And it shows that he speaks of this vocation, because this is done by a servant (Luke 14:17). Therefore: at the time of the dinner he sent his servant to say to the ones who were invited: ‘come!’ (2) But who is the servant? The Apostle Paul and the other preachers, prelates, and teachers; all such people who remind us of the good [that God has done for us] are called servants of God.²

Homo Fecit

Duo hic consideranda occurrunt, scilicet qui uocantur et quomodo uocantur.

Here two things that must be considered come up, namely, (3) who are called and (4) how they are called.¹

Homo Fecit

In ista multitudine uocatorum triplex distinccio reperitur, sicut in euuangelio patet: quidam uocatorum ad cenam fuerunt inuitati, quidam ciues et abiecti, et quidam extranei.

3. In this multitude of people called we find a threefold distinction, as the Gospel clearly shows:¹ (3.1) some of the ones called are those who were invited to the dinner, (3.2) others were the downtrodden citizens, and (3.3) yet others were strangers.

Homo Fecit

Sed qui fuerunt inuitati? Dico quod proprie inuitati fuerunt qui priuilegium diuini muneris sortiti sunt. Inuitacio enim fit ad familiares. Si aliquis est religiosus, clericus, aut est sortitus donum sapiencie uel aliquid huiusmodi, istud est inuitacio. In Hester dicitur quod qui inuitati fuerunt ad conuiuium bibebant in poculis aureis. Pocula aurea sunt dona Dei preciosa.

3.1. Now who were the ones who were invited? I say that those properly invited were those who received the privilege of a divine office, for the invitation is sent out to relatives and close friends. If someone is a religious, a cleric, or if someone happens to have the gift of wisdom or something the like, that is the invitation.¹ In Esther 1:7 it is said that the ones who were invited to the feast drank from golden cups. The golden cups are God’s precious gifts.

Homo Fecit

Inuitatos oportet uenire ad nupcias, sed non ueniunt propter triplex impedimentum quod tangitur in canonica Io.: nolite diligere mundum nec ea que in mundo sunt. Si quis diligit mundum non est caritas Dei in eo. Quid est qui impedit inuitatos uenire ad nupcias? Certe quod homo adhereat mundo. Et quomodo adheret quis mundo? Certe sequendo ea que in mundo sunt. Et que sunt in mundo? Aut est concupiscencia carnis, aut concupiscencia oculi, aut superbia uite, ut dicitur in canonica Iohannis. Tripliciter igitur impediuntur homines uenire ad cenam et si sunt inuitati, scilicet propter superbiam, propter oculorum concupiscenciam aut carnis.

The ones invited were to come to the wedding, but did not come because of a triple hindrance, which is mentioned in 1 John 2:15: do not love the world nor the things that are in the world. If someone loves the world, the love of God is not in him. What is it that hinders the ones who were invited from coming to the wedding? Certainly, that a human being clings to the world. And how does someone cling to the world? Certainly, by pursuing things that are in the world. And which are the things that are in the world? The concupiscence of the flesh or the concupiscence of the eye or the pride of life, as it is said in 1 John 2:16.¹ Thus in three ways people are hindered from coming to the dinner, even though they are invited, namely, (3.1.1) because of pride, (3.1.2) because of the concupiscence of the eye or (3.1.3) that of the flesh.²

Homo Fecit

Primo dico, impeditur quis uenire ad cenam propter superbiam. Contingit quod aliqui acceperunt a Deo multa bona spiritualia aut temporalia, et cum propter ista deberent Deo subdi, propter ista superbiunt, unde in Eze.: eleuatum est cor tuum in decore tuo; et in Iere.: dices ad optimates eorum, et ecce ipsi fregerunt iugum consiliorum, et ruperunt uincula, scilicet mandatorum. Et isti significantur per illum qui dixit: villam emi et eo uidere eam. Dicit Augustinus quod in uilla dominacio intelligitur, in dominacione superbia exprimitur; et cena est humilium. Et notate quod dicit: villam emi et necesse habeo uidere illam. Frequenter qui superbiunt de donis sibi a Deo datis considerant dona, non auctorem donorum. Dicitur contra quemdam ad Cor.: quid habes quod non accepisti? Considera te esse prelatum uel scientem; debes recogitare unde habes: non habes a te, sed a Deo ut ei subdaris. Et ista cogitacio non solum tollit superbiam sed inducit humilitatem. Cum enim crescunt dona, crescunt raciones honorum; quanto plura bona habes, tanto Deo magis es obligatus. Sed non potest Deo gracias agere qui ignorat se bona a Deo habere. Propter hoc recogita quod a Deo habes quecumque habes et quod ei teneris gracias agere seu reddere, et non inducent superbiam.

3.1.1. First, I say, someone is hindered from coming to the dinner because of pride.¹ It happens that some people have received many good spiritual and temporal things from God, and although they ought to subject themselves to God because of those things, they become proud because of these things. Hence we read in Ezekiel 28:17: exalted is your heart because of your ornament. And in Jeremiah 5:5: you will speak to their aristocrats, and, behold, they have broken the yoke of the counsels and have torn the bonds, that is, the bonds of the commandments.

Homo Fecit

And these are signified by him who has said: I have bought a house, and I am going to see it (cf. Luke 14:18). Augustine says that house is understood as absolute dominion, that with the word absolute dominion pride is expressed,¹ whereas the dinner is proper to the humble.

Homo Fecit

Note also that he says: I have bought a field, and I must go and see it (Luke 14:18). Often those who are proud of the gifts given to them by God think of the gifts, not of the one from whom the gifts came. Against such a man it is said in 1 Corinthians 4:7: what do you have that you have not received?

Homo Fecit

Imagine, you are a highly placed man or a scholar. You ought to ponder from where you have it: you do not have it from yourself, but from God, so that you may subject yourself to him. And this realization not only takes away pride, but even brings on humility.¹ For as the gifts increase, the reasons for giving honor increase;² the more goods you have, the more obliged you are to God. But someone who does not know³ that the goods he has come from God, cannot thank God.

Homo Fecit

Because of this [I say]: think this over, that whatever you have, you have from God (cf. also John 3:27), and that you are bound to give him thanks (cf. Eph 5:20, Col 3:15, et alibi) or, better, give to him thanks in return.¹ Then those gifts will not lead to pride.

Homo Fecit

Alii ad cenam uenire contempnunt, licet eciam fuerint inuitati, et hoc propter concupiscenciam oculorum, de quibus intelligitur illud Osee: multiplicaui eis argentum et aurum que fecerunt Baal. Per aurum intelligitur sapiencia, per argentum eloquencia; aliqui adepti sunt graciam eloquencie uel donum sapiencie, et unde Deo seruire deberent, dyabolo seruiunt, qui uertunt ea ad cupiditatem et ad acquirendum terrena. Dicit quod fecerunt Baal quia auaricia est ydolorum seruitus. Isti significantur per inuitatum qui dicit: iuga boum emi quinque et uado probare ea. Per quinque iuga signantur quinque sensus qui totaliter inseruiunt rebus sensibilibus. Dicit: iuga boum emi quinque, et cetera. Hic non solum cupiditas sed curiositas reprobatur. Aliqui ualde curiosi sunt de exterioribus et de factis aliorum, quia inquirunt facta aliena et sua negligunt. Isti sunt sicut oculus qui alium uidet et se ipsum non uidet. Nichil enim uolunt aliqui credere nisi quod uident.

3.1.2. Others look down on going to the dinner, even though they have been invited, and this because of the concupiscence of the eyes. It is understood that Hosea 2:8 says about them: I have multiplied for them silver and gold which they have made into a Baal. By gold wisdom is meant;¹ by silver eloquence;² some have obtained the grace of eloquence or the gift of wisdom, and hence they ought to serve God. Those who turn these gifts around and use them for concupiscence and the acquisition of earthly things serve the devil.

Homo Fecit

He says that they have made a Baal,¹ because avarice is slavery of idols.² These are signified by the one who was invited and said, I have bought five yoke of oxen, and I am going to try them out (Luke 14:19). By the five yoke the five senses are signified, which completely enslave someone to sensory things.³ He says: I have bought five yoke of oxen, and I am going to try them out.

Homo Fecit

Here not only cupidity but also curiosity¹ is repudiated. Some are very curious about external things and about what others do, so that they try to find out what others do and neglect their own deeds.² Such people are like an eye which sees another eye, but it does not see itself. For some do not want to believe anything except what they see.³

Homo Fecit

Tercio inuitati impediuntur uenire ad cenam propter concupiscenciam carnis. Aliqui enim quando per dona Dei sunt exaltati conuertunt se ad delicias, unde in Eze.: habes fiduciam in decore tuo, fornicata es. Ysa.: in illa die uocabit dominus ad fletum et planctum, quando scilicet dixit in euuangelio: beati qui lugent, et cetera. Et ecce gaudium illorum occidere uitulos, dicunt reprobi, comedamus et bibamus, cras enim moriemur. Isti signantur per illum qui duxit uxorem et ideo ad cenam uenire non potuit. Per uxorem significatur concupiscencia carnis. Solus iste et non alius dixit: non possum uenire: propter illecebras enim carnis non potuit uenire. Differencia est inter peccatum superbie, cupiditatis et luxurie, quia superbi et cupidi ex proposito peccant nec habent uoluntatem ueniendi ad cenam, sed qui peccant peccato carnis peccant ex infirmitate et impotencia. Hii habent propositum eundi ad cenam sed impediuntur concupiscencia carnis, unde apostolus: caro concupiscit aduersus spiritum, spiritus aduersus carnem ut non quecumque uultis faciatis.

3.1.3. Third, the ones invited are hindered from coming to the dinner because of the concupiscence of the flesh.

Homo Fecit

For some turn themselves to pleasures when they have been exalted through the gifts of God. Hence we read in Ezekiel 16:15: you trust in your ornament; you have committed fornication.¹ Isaiah 22:12: on that day the Lord will call you to weeping and mourning, namely, when he has said in the Gospel, happy those who lament for they will be comforted (Matt 5:4). And [Isaiah continues]: behold, their joy, their killing of the calves. The condemned say: let us eat and drink, for tomorrow we will die (Isa 22:13). They are referred to by the one who married a wife and therefore could not come to the dinner (Luke 14:20).

Homo Fecit

By the wife the concupiscence of the flesh is signified.¹ Only this one and not anyone else said: I cannot come. For because of the enticement of the flesh he could not come. There is a difference between the sin of pride and of cupidity,² on the one hand, and lustfulness,³ on the other. For the proud and the ones who desire commit a sin intentionally and do not want to come to the dinner.⁴ But those who sin through the sin of the flesh, sin because of weakness and incapability.⁵ These have the intention of going to the dinner but are hindered by the concupiscence of the flesh.⁶ Hence the Apostle says: the flesh desires against the spirit, the spirit against the flesh, so that you do not do everything you want (Gal 5:17).

Homo Fecit

Isti quamuis fuerunt inuitati non uenerunt ad cenam uel propter superbiam uel propter cupiditatem uel propter carnis concupiscenciam. Sed scriptum est quod seruus sciens uoluntatem domini sui et non faciens plagis uapulabit multis. Quanto igitur maior es, si facis contra uoluntatem, maiori pena dignus es. Et pater familias, quando audiuit quod inuitati noluerint uenire, iratus est; per iram significatur Dei uindicta. Igitur primi qui uocantur ad cenam sunt inuitati.

These, although they were invited, have not come to the dinner either because of pride or because of cupidity or because of the concupiscence of the flesh. But it is written that a servant who knows the will of his lord and does not do it, will be flogged with many lashes (Luke 12:47). So, the more important you are, if you act against the will (of the Lord), you are worthy of a heavier punishment.¹ And the paterfamilias was furious when he heard that the ones invited did not want to come (Luke 14:21). By the anger God’s wrath² is signified.³ So the first that are called to the meal are the ones who are invited.

Homo Fecit

Aliud genus eorum qui uocantur ad cenam sunt ciues et abiecti, unde dicit in euuangelio: vade in uicis et plateis ciuitatis et uoca debiles, cecos et claudos, et cetera. Et uidete quod nouissimi facti sunt primi. Magni enim non perueniunt ad cenam istam nec potentes sed debiles et pauperes; exemplum habemus in Lazaro et diuite. Infirmi frequenter conuertuntur, unde Ambrosius: nullum debilitas corporis excludit a regno, rariusque deliquit cui peccandi deest illecebra. Apostolus: que infirmi sunt mundi elegit Deus ut fortia queque confundat. Spiritualiter intelligere debetis quod eliguntur pauperes in temporalibus qui tamen diuites in spiritualibus; isti sunt in uicis et plateis, unde propheta: dispersi sunt lapides sanctuarii in capite omnium platearum, sed de diuite in temporalibus, paupere uero in spiritualibus, dicitur in Apoc.: dicis quia diues sum et nullius egeo et nescis quia miser es, etc., quia miseros facit populos peccatum. Sed quarum diuiciarum defectum paciuntur peccatores? Dico quod deficiunt in cognicione, in fortitudine, in rectitudine.

3.2. Another category of those who were called to the dinner are the downtrodden citizens, as it says in the Gospel: go to the streets and the broad ways of the city, and call the weak, the blind, and the lame (Luke 14:21), et cetera. And see: the last are made the first (cf. Matt 19:30, 20:16).

Homo Fecit

For the great do not arrive at that dinner, neither do the mighty, but the weak and the poor do. We have the example in Lazarus and the rich man (Luke 16:19–31). The ill are often converted, whence Ambrose says: weakness of the body excludes no one from the Kingdom, and sometimes this weakness is even absent from someone who is not allured by sin.¹ The Apostle explains why: God has chosen those who are the weak of the world to shame whatever is strong (1 Cor 1:28).

Homo Fecit

You must understand this in a spiritual way, that the poor in temporal things who are, however, rich in spiritual things are chosen; these are in the streets and the broad ways; whence the prophet says: scattered are the stones of the sanctuary on the corner of all the broad ways (Lam 4:1).¹ But concerning the man who is rich in temporal things but poor in spiritual things, Revelation 3:17 says: you say that I am rich and do not need anything, whilst you do not know that you are wretched, miserable, poor, blind, and naked, for sin makes peoples wretched (Prov 14:34). But from which defect of riches do sinners suffer? I say that they fail (3.2.1) in knowledge, (3.2.2) in strength, and (3.2.3) in rectitude.²

Homo Fecit

Primo dico: excecati per peccatum paciuntur defectum in cognicione, scilicet quia repudiant bonum et eligunt malum, unde apostolus ad Thi.: tumidi, ceci, uoluptatum magis amatores quam Dei. Ex ista cecitate est quod homines diuina contempnunt et temporalia magis habeant.

3.2.1. First, I say that those blinded through sin suffer from a defect in knowledge, namely, because they disdain what is good and choose what is evil.¹ Thus the Apostle says in 2 Timothy 3:4: the ones who love pleasures more than God are swollen with passionate excitement and blind. It is on the ground of this blindness that rich people despise divine things and would rather have temporal things.

Homo Fecit

Alii propter peccatum deficiunt in fortitudine animi et uirtute, unde in Neem.: debilitata est uirtus portantis, quorum uirtus michi erat pro nichilo; et isti sunt debiles.

3.2.2. Others fail in strength of the mind and virtue¹ through sin. Hence it says in Nehemiah 4:10: weak is the virtue² of the one who carries heavy loads, of whom it is said: my virtue³ was for nothing (Job 30:2), and these are the weak.

Homo Fecit

Alii per peccatum excecati deficiunt in rectitudine, scilicet intencionis, unde in Michee: periit sanctus de terra et rectus in hominibus non est. Isti sunt claudi: uidentur exterius sequi dominum sed si quis uidet eorum intencionem apparent claudi. De illa claudicacione dicit Helyas: usquequo claudicabitis in duas partes. Quandoque uero pauperes ditantur, ceci illuminantur, debiles confortantur et claudi reparantur. Ysa.: tunc saliet sicut ceruus claudus.

3.2.3. Others who are blinded through sin fail in rectitude,¹ that is, in their intention. Hence it says in Micah 7:2: the saint has disappeared from the earth, and a righteous man is not found among the people. These are the lame; from the outside they seem to follow the Lord, but if anyone sees their intention, it becomes clear they are lame. About this lameness Elijah says: how long will you be lame, in two minds? (1 Kgs 18:21). Whenever the poor are enriched, the blind illuminated, the weak strengthened, and the lame cured,² then, says Isaiah 35:6, the lame will leap like a deer.

Homo Fecit

Videte: quando seruus induxerat istos dixit domino: adhuc locus est, in quo notatur predestinacio: non solum enim magni uel fideles uocantur, unde dominus: alias oues habeo que non sunt ex hoc ouile, et cetera. Propter hoc uocat dominus extraneos, unde in euuangelio: exi in uias et sepes et compelle, et cetera. Per extraneos significantur infideles.

3.3. See that when the servant had led those people in, he said to his lord: there is still room (Luke 14:22), by which predestination¹ is indicated: for not only the great and the faithful are called. Therefore, the Lord says: I have other sheep, which are not from this flock and I must lead those to me, and it will be one flock, one shepherd (John 10:16).

Homo Fecit

Because the Lord has other sheep, he calls people who are outside the flock. Therefore, it says in the Gospel: go out into the roads and hedges, and compel them to come in, that my house may be filled (Luke 14:23 [Vg]). By the people who are outside, the unbelievers are signified. Now, we find a triple distinction within the unbelievers:¹

Homo Fecit

Triplex autem distinccio infidelium inuenitur. Primi sunt gentiles et pagani qui non communicant omnino in fide, non lucet eis lux fidei. Isti sunt in uiis tenebrosis, unde: vie impiorum uie tenebrose.

3.3.1. The first are the Gentiles and the pagans who do not at all share in the faith; the light of faith does not shine for them. These are in dark roads. Hence it says: the roads of the godless are dark roads (Prov 4:19).

Homo Fecit

Alii infideles sunt Iudei qui in aliquo communicant nobiscum, scilicet in doctrina sacra ueteris testamenti, de quibus dicitur: adhuc modicum lumen in uobis est. Isti signantur per uias dissipatas. Ysa.: dissipate sunt uie. Transeunt figurales obseruancie; fuerunt uie dissipate quia ueniente ueritate transiuit figura. Peccaret igitur qui figurales obseruancias seruaret, unde apostolus: si circumcidimini, Christus nichil uobis proderit.

3.3.2. Other unbelievers are the Jews, who share something with us, namely, the sacred doctrine of the Old Testament. Of them it is said: there is still a little light in you (John 12:35). These are signified by the scattered roads, in Isaiah 33:8: scattered are the roads. The figurative observances have passed away; they have become scattered roads, because since the truth has come, the prefiguration has passed. Thus someone who preserved the figurative observances would sin. Hence the Apostle says: if you let yourselves be circumcised, Christ will bring you nothing (Gal 5:2).¹

Homo Fecit

Tercii infideles sunt heretici qui sunt in sepibus. Sepes ponuntur ut diuisiones faciant; heretici de nullis seruiunt nisi quod diuisionem faciant; heretici sunt spine quia pungunt et sepes quia diuidunt.

3.3.3. The third group of unbelievers are the heretics in the hedges (Luke 14:23 [Vg]).¹ Hedges are conceived as making divisions. Heretics do not serve for anything; the only thing they do is making a division. Heretics are thorns because they sting, and hedges because they divide.²

Homo Fecit

Ista tria genera hominum signantur nobis per hoc quod euuangelium primo predicatum fuit principibus et sacerdotibus qui uenire renuerunt, postea predicauit Petrus plebi Iudeorum et conuertit tria millia ipsorum, postea predicatum est in sepes et plateas et omnes ad fidem adducti sunt; unde non solum orat ecclesia pro prelatis sed pro afflictis et infidelibus. Isti igitur sunt qui uocati.

These three categories of people are pointed out to us, in order to show that the Gospel was preached first to princes and priests who refused to come (Matt 2:1–8, 16); then Peter preached to the lower people of the Jews and converted 3,000 of them (Acts 2:41); subsequently preachers went into the hedges and the broad ways in order to proclaim the Gospel,¹ and all were brought to the faith.² Hence the Church prays not only for highly placed people, but also for the weakened and the unbelievers.³ So these are the ones who are called.

Homo Fecit

Sed quomodo uocantur? Triplex modus uocacionis ponitur. Inuitati uocandi sunt simplici denunciacione, unde in euuangelio: misit seruum suum hore cene dicere inuitatis ut uenirent. Meliores non sunt increpandi nec exasperandi, unde dicitur: seniorem ne increpaueris sed honora ut patrem, et alibi: da sapienti honorem.

4. But how are they called? A triple way of vocation is presented.

Homo Fecit

4.1. The ones who are invited must be called by a simple summons, as it happens in the Gospel: he sent his servant at the time of the dinner to say to the ones invited that they come (Luke 14:18). Neither being loud nor being rough is better. Thus we read: do not chide an old man, but honor him as your father (1 Tim 5:1) and elsewhere: give honor to the wise man (Sir 10:31 [Vg]).¹

Homo Fecit

Item pauperes et abiecti sunt introducendi. Assumpserunt aliqui propositum ueniendi ad Deum in baptismo, abrenunciauerunt dyabolo et omnibus pompis eius; indigent aliquo qui eos instruat et introducat et familiares regi faciat, unde in exodo: ecce mictam angelum meum qui precedet faciem tuam et custodiat te et introducat in locum.

4.2. Furthermore, the poor and the downtrodden must be led inside. Some have taken up the plan to come to God in baptism; they have renounced the devil and his whole train. Now they need someone who instructs them and leads them in and makes them acquainted with the king. Hence it says in Exodus 23:20: behold, I will send my angel to go before your face so as to protect you as well as to lead you into the place.

Homo Fecit

Tercio infideles et heretici sunt compellendi intrare ad cenam, unde in euuangelio: exi in uias et sepes et compelle eos intrare. Dupliciter sunt compellendi qui in sepibus sunt. Signa data sunt non fidelibus sed infidelibus, unde compelluntur heretici intrare ex euidencia miraculorum. Item ad litteram compellendi sunt per uexacionem, unde in Ps.: in chamo et freno maxillas, et cetera. Dicunt heretici quod nulli sunt compellendi per penam uenire ad fidem. Certe immo, unde Ysa.: sola uexacio dabit intellectum auditui.

4.3. Third, the unbelievers and the heretics must be compelled to come to the dinner, as we read in the Gospel: go out in the streets and hedges, and compel them to enter (Luke 14:23 [Vg]).

Homo Fecit

Those who are in the hedges must be compelled in two ways. Signs are not given to believers, but to unbelievers (cf. Matt 12:39, 16:4).¹ Hence heretics are compelled to enter on the ground of the evidence of miracles.²

Homo Fecit

Likewise, to the letter, they must be compelled by giving them a hard time. Thus we read in Psalm 32:9: be not senseless like horses or mules: jaws in bridle and bit, that is how their temper must be curbed.

Homo Fecit

Heretics say that no one must be urged to come to faith by means of punishment. On the contrary rather, whence it says in Isaiah 28:19: only distress will give understanding to the hearing.¹

Homo Fecit

Non legitur quod se excusauerunt qui fuerant in uicis et sepibus sed solum illi qui fuerunt inuitati, in quo signatur quod frigidi peccatores cicius conuertuntur quam qui decidunt a statu uie, unde in Osee: usquequo non poterit mundari quia ex Israel est.

We do not read that they who were on the roads and in the hedges have excused themselves; only those who were invited did. In this it is pointed out that cold sinners are converted more quickly than the ones who stray from the way on which they were going.¹ Hence we read in Hosea 8:5–6: he cannot thoroughly be cleansed, because he is from Israel.

Homo Fecit

Rogabimus, et cetera.

We will ask, et cetera.

Homo Fecit

← Sermon - Upon It Stood the Seraphim Index Sermon - Beware of the False Prophets →

Sermon - Someone Made a Great Dinner

Notebook