A paradox: the refusal of the wedding invitation
XXVIII Sunday of Ordinary Time – October 15, 2017
Is 25.6-10; Ps 23; Phil 4, 12-14, 19-20; Mt 22: 1-14?
Bar 3.24-38; or Wis 1.10; 21.2-5; Ps 87; 2Tm 2.19-22; Mt 21: 10-17
Dedication of the Milan Cathedral, Mother Church of all the Ambrosian faithful.
1) Are human festivities sufficient?
Like the parable of the vine-growers and one of the children invited to work in the vineyard of the Lord, today’s parable, narrating the King’s invitation to attend the wedding banquet of his Son, reveals us the great desire of the Father to have us with Him. On the previous Sundays, we were invited to stay with him and work for him as “winemakers” and as children in His “vineyard”. Today we receive the invitation to celebrate with him by participating in His wedding banquet that compares faith to a true “convivial” divine encounter.
Surprisingly, this invitation is rejected by the first recipients.
Why does this rejection happen? Why when there is a human celebration everyone is competing to participate and when the party is “organized by ” God there are so many people who refuse, as it is evidenced by the fact that many do not attend Mass, the Sunday banquet where Christ is made food and drink for each of us? Many, unfortunately, believe that they do not need this food. If our eyes only know material wealth, to which we get accustomed, they fail to see that Heaven is hidden in the “piece of bread” and in the “sip of wine” that are offered to us. It is the hiding place for God who becomes our food to dress us of his own deity.
God is generous towards us and offers us his friendship, his gifts and his joy, but often we do not accept his words, we show more interest in other things, and we let us put in first place our material concerns and interests. The invitation of the king even meets aggressive reactions.
Why do we resist accepting the invitation to participate in an event of joy so important for our lives or even react to it in a hostile way?
For pride and because we prefer our own interests, as Christ tells us saying that the first guests refused and “went to their own fields and to their business”. Pope Francis also recalled it in a homily a few months ago: “Forgetting the past, not accepting the present and disfiguring the future: this is what wealth and concerns do”. There are too many who even today reject the invitation. It is the story of pride and human self-sufficiency that only manages to see the angle of self. They are illuminated by the lights of what is ephemeral as well as they are unable to widen the eyes on the vastness of the sun, which is the Kingdom of God.
The more a man is attached to human celebrations the less he is willing to welcome an invitation that involves neglecting the ones that has the taste of earthly riches to go to the one that has the flavor of heaven. That is why Christ says: “it is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God “(Mt 19, 24). The rich man, in fact, believes that he can fill the abyss of his heart with riches. The poor of spirit believes in God and in his poverty he is close to God. The poor in his humility is close to the heart of God, contrary to the rich that with their pride count only on themselves. The spirit of the poor people of God opens up their empty hands not to grasp or tighten anything or anybody, but to give and to receive the goodness of the giving God. They are God’s beggars, those who have nothing or “feel” to have nothing and, like the saints, are not afraid to show their poverty of spirit, that is a heart open to God and the true guardian of the earth. These poor people are astonished to be able to attend the banquet of the King and “run” to the party to respond to the invitation.
2) The condition to attend the party: to have a bridal dress.
God does not restrain his generosity. He is not discouraged and sends his servants to invite many other people whom the human mind thinks unworthy: the poor and the unhappy. Everyone can enter, but there is a condition that Jesus places in the parable of today and puts it to us: that we believe in Him.
He demands the bridal dress, which is charity and love. “All of us are invited to be Lord’s guests, to enter with faith in his banquet, but we must wear and guard the bridal dress, charity, and live a deep love for God and the neighbor” (Pope Francis). This is in the wake of the teaching of St. Gregory the Great, which states: “Each of you, therefore, having faith in God in the Church, has already taken part in the wedding banquet, but cannot say that he has the bridal dress if he does not guard the grace of Charity “(Homily 38,9: PL 76,1287). This dress is symbolically woven of two woods, one above and the other below: the love for God and the love for the neighbor (see 10: PL 76, 1288). All of us are invited to be Lord’s dining companions and to enter through faith in his banquet, but we must wear and guard the bridal dress: charity, which is the measure of our faith. We cannot separate prayer, the encounter with God in the Sacraments, from the proximity to the neighbor and above all to his suffering.
Why does Christ speak of the bridal dress? Because according to the tradition in Israel during the Jesus’ earthly life, the Spouse gave to the guests the “Kittel”, a special dress to wear for his marriage. It was enough for the guests to wear it before entering the party room.wear it before entering the party room.
Anyone who came to the doorstep of the banquet room was given a white coat, a free gift, indicating that he had freely answered “yes” to the king’s invitation. It is enough to accept and wear the wedding dress, it is not necessary to deserve it or buy it.
The spiritual interpretation of this is that, if you want to enter the party, you need to put on a garment woven of “feelings of mercy, goodness, humility, meekness, and patience”. Only if we have the charity of God we can enter and live in communion with Him.
Like marriage, even virginal consecration is a covenant and a wedding party linked to God in an exclusive and absolute way without the mediation of another person. For this reason, it is an anticipation of celestial life and makes the consecrated person already belonging to the future world and an “eschatological sign”, an indication of the goal towards which the whole of humanity redeemed by Christ is going.
She is in fact the bride He entices to him, linking her with a bond of eternal love. To the consecrated virgins it is already given to live an advance of eternal marriage and to be on earth, in a certain way, what everyone is called to become in eternity.
The grace of marriage makes holy an “ordinary life”: transfiguring human love, it orients it to a supernatural goal and opens it to an interpersonal dimension that frees it from what could be an egoistic search for personal, instinctive and passionate pleasure.
Consecrated life is an “exceptional” charism in the sense that it is like a step further, a getting hold of a reality that usually is still and only a promise. It is not, however, a privilege that makes some differences, but a call that is committed to being more but exclusively dedicated to God and, consequently, to the neighbor.
In addition, the consecrated virgin also plays the role of highlighting the value of the love of the human marriage. In fact, although it has a definite earthly goal, it is comparable to the divine wedding for an endless feast.
The Ordo Virginum must be acknowledged among the gifts of the Spirit to the holy Church of God: “It is a source of joy and hope to witness in our time a new flowering of the ancient Order of Virgins, known in Christian communities ever since apostolic times. Consecrated by the diocesan Bishop, these women acquire a particular link with the Church, which they are committed to serve while remaining in the world. Either alone or in association with others, they constitute a special eschatological image of the Heavenly Bride and of the life to come, when the Church will at last fully live her love for Christ the Bridegroom.”(St. John Paul II, Apostolic Exhortation” Vita consecrata “, n.7, March 25, 1996).
“Chastity” for the Kingdom of Heaven “(Mt 19,12) “ frees the heart of man in a unique fashion (cf. 1 Cor. 7:32-35) so that it may be more inflamed with love for God and for all men” (Vatican Council II, Decree Perfectae caritatis, n. 12).
Saint John Chrysostome (344/354 – n 407)
Homily 79 on Mt 22: 1 -14
“And Jesus answered and spake again1 in parables. The kingdom of Heaven is like unto a certain king, which made a marriage2 for his son; and sent forth his servants to call them which were bidden to the wedding; and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready; come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully, and slew them.”3 Seest thou both in the former parable and in this the difference between the Son and the servants? Seest thou at once the great affinity between both parables, and the great difference also? For this also indicates God’s long-suffering, and His great providential care, and the Jews’ ingratitude. But this parable hath something also more than the other. For it proclaims beforehand both the casting out of the Jews, and the calling of the Gentiles; and it indicates together with this also the strictness of the life required, and how great the punishment appointed for the careless. And well is this placed after the other. For since He had said, “It shall be given to a nation bringing forth the fruits thereof,” He declares next to what kind of nation; and not this only, but He also again sets forth His providential care towards the Jews as past utterance. For there He appears before His crucifixion bidding them; but here even after He is slain, He still urges them, striving to win them over. And when they deserved to have suffered the most grievous punishment, then He both presses them to the marriage, and honors them with the highest honor. And see how both there He calls not the Gentiles first, but the Jews, and here again. But as there, when they would not receive Him, but even slew Him when He was come, then He gave away the vineyard; thus here too, when they were not willing to be present at the marriage, then He called others. What then could be more ungrateful than they, when being bidden to a marriage they rush away? For who would not choose to come to a marriage, and that a King’s marriage, and of a King making a marriage for a Son? And wherefore is it called a marriage? One may say. That thou might test learn God’s tender care, His yearning towards us, the cheerfulness of the state of things, that there is nothing sorrowful there, nor sad, but all things are full of spiritual joy: Therefore also John calls Him a bridegroom, therefore Paul again saith, “For I have espoused you to one husband;”4 and, “This is a great mystery, but I speak concerning Christ and the Church.”5 Why then is not the bride said to be espoused to Him, but to the Son? Because she that is espoused to the Son, is espoused to the Father. For it is indifferent in Scripture that the one or the other should be said, because of the identity6 of the substance. Hereby He proclaimed the resurrection also. For since in what went before He had spoken of the death, He shows that even after the death, then is the marriage, then the bridegroom. But not even so do these become better men nor more gentle, than which what can be worse? For this again is a third accusation. The first that they killed the prophets; then the son; afterwards that even when they had slain Him, and were bidden unto the marriage of Him that was slain, by the Very one that was slain, they come not, but feign excuses, yokes of oxen, and pieces of ground, and wives. And yet the excuses seem to be reasonable; but hence we learn, though the things which hinder us be necessary, to set the things spiritual at a higher price than all. And He not suddenly, but a long time before. For, “Tell,” He saith, “them that are bidden;” and again, “Call them that were bidden;” which circumstance makes the charge against them heavier. And when were they bidden? By all the prophets; by John again; for unto Christ he would pass all on, saying, “He must increase, I must decrease;”7 by the Son Himself again, “Come unto me, all ye that labor and are heavy laden, and I will refresh you;”8 and again, “If any man thirst, let him come unto me, and drink.”9 But not by words only, but also by actions did He bid them, after His ascension by Peter, and those with him. “For He that wrought effectually in Peter,” it is said, “to the apostleship of the circumcision, was mighty also in me towards the Gentiles.”10 For since on seeing the Son, they were wroth and slew Him, He bids them again by His servants. And unto what cloth He bid them? Unto labors, and toils, and sweat? Nay but unto pleasure. For, “My oxen,” He saith, “and my fatlings are killed.” See how complete His banquet? How great His munificence. And not even this shamed them, but the more long-suffering He showed, so much the more were they hardened. For not for press of business, but from “making light of they did not come. “How then do some bring forward marriages, others yokes of oxen? These things surely are of want of leisure.” By no means, for when spiritual things call us, there is no press of business that has the power of necessity. And to me they seem moreover to make use of these excuses, putting forward these things as cloke for their negligence, And not this only is the grievous thing, that they came not, but also that which is a far more violent and furious act, to have even beaten them that came, and to have used them despitefully, and to have slain them; this is worse than the former. For those others came, demanding produce and fruits, and were slain; but these, bidding them to the marriage of Him that had been slain by them, and these again are murdered. What is equal to this madness? This Paul also was laying to their charge, when he said, “Who both killed the Lord, and their own prophets, and have persecuted us.”11 Moreover, that they may not say, “He is an adversary of God, and therefore we do not come,” hear what they say who are bidding them; that it is the father who is making the marriage, and that it is He who is bidding them. What then did He after these things? Since they were not willing to come, yea and also slew those that came unto them; He burns up their cities, and sent His armies and slew them. And these things He saith, declaring beforehand the things that took place under Vespasian and Titus, and that they provoked the father also, by not believing in Him; it is the father at any rate who was avenging. And for this reason let me add, not straightway after Christ was slain did the capture take place, but after forty years, that He might show His long suffering, when they had slain Stephen, when they had put James to death, when they had spitefully entreated the apostles. Seest thou the truth of the event, and its quickness? For while John was yet living, and many other of them that were with Christ, these things came to pass, and they that had heard these words were witnesses of the events. See then care utterable. He had planted a vineyard; He had done all things, and finished; when His servants had been put to death, He sent other servants; when those had been slain, He sent the son; and when He was put to death, He bids them to the marriage. They would not come, after this He sends other servants, and they slew these also. Then upon this He slays them, as being incurably diseased. For that they were incurably diseased, was proved not by their acts only, but by the fact, that even when harlots and publicans had believed, they did these things. So that, not by their own crimes alone, but also from what others were able to do aright, these men are condemned, But if anyone should say, that not then were they out of the Gentiles called, I mean, when the apostles had been beaten and had suffered ten thousand things, but straightway after the resurrection (for then He said to them, “Go ye and make disciples of all nations.”12 We would say, that both before the crucifixion, and after the crucifixion, they addressed themselves to them first. For both before the crucifixion, He saith to them, “Go to the lost sheep of the house of Israel;”13 and after the crucifixion, so far from forbidding, He even commanded them to address themselves to the Jews. For though He said, “Make disciples of all nations,” yet when on the point of ascending into Heaven, He declared that unto those first they were to address themselves; For, “ye shall receive power,” saith He, “after that the Holy Ghost is come upon you, and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and unto the uttermost part of the earth;”14 and Paul again, “He that wrought effectually in Peter to the apostleship of the circumcision, was mighty in me also toward the Gentiles.”15 Therefore the apostles also went first unto the Jews, and when they had tarried a long time in Jerusalem, and then had been driven away by them, in this way they were scattered abroad unto the Gentiles. 2. And see thou even herein His bounty; “As many as ye shall find,” saith He, “bid to the marriage. For before this, as I said, they addressed themselves both to Jews and Greeks, tarrying for the most part in Judaea; but since they continued to lay plots against them, hear Paul interpreting this parable, and saying thus, “It was necessary that the word of God should first have been spoken to you, but since ye judge yourselves unworthy, lo, we turn to the Gentiles.16 Therefore Christ also saith, “The wedding is ready, but they which were bidden were not worthy.” He knew this indeed even before, but that He might leave them no pretext of a shameless sort of contradiction, although He knew it, to them first He both came and sent, both stopping their mouths, and teaching us to fulfill all our parts, though no one should derive any profit. Since then they were not worthy, go ye, saith He, into the highways, and as many as ye shall find, bid; both the common sort, and the outcasts. For because He had said m every way.17 “The harlots and publicans shall inherit heaven;” and, “The first shall be last, and the last first;” He shows that justly do these things come to pass; which more than anything stung the Jews, and goaded them far more grievously than their overthrow, to see those from the Gentiles brought into their privileges, and into far greater than theirs. Then in order that not even these should put confidence in their faith alone, He discourses unto them also concerning the judgment to be passed upon wicked actions; to them that have not yet believed, of coming unto Him by faith, and to them that have believed, of care with respect to their life. For the garment is life and practice. And yet the calling was of grace; wherefore then doth He take a strict account? Because although to be called and to be cleansed was of grace, yet, when called and clothed in clean garments, to continue keeping them so, this is of the diligence of them that are called. The being called was not of merit, but of grace. It was fit therefore to make a return for the grace, and not to show forth such great wickedness after the honor. “But I have not enjoyed,” one may say, “so much advantage as the Jews.” Nay, but thou hast enjoyed far greater benefits. For what things were being prepared for them throughout all their time, these thou hast received at once, not being worthy. Wherefore Paul also saith, “And that the Gentiles might glorify God for His mercy.”18 For what things were due to them, these thou hast received. Wherefore also great is the punishment appointed for them that have been remiss. For as they did despite by not coming, so also thou by thus sitting down with a corrupt life. For to come in with filthy garments is this namely, to depart hence having one’s life impure; wherefore also he was speechless. Seest thou how, although the fact was so manifest, He doth not punish at once, until he himself, who has sinned, has passed the sentence? For by having nothing to reply he condemned himself, and so is taken away to the unutterable torments. For do not now, on hearing of darkness, suppose he is punished by this, by sending into a place where there is no light only, but where” there is “also” weeping and gnashing of teeth.”19 And this He saith, indicating the intolerable pains. Hear ye, as many as having partaken of the mysteries, and having been present at the marriage, clothe your souls with filthy deeds Hear whence ye were called. From the highway. Being what? Lame and halt in soul, which is a much more grievous thing than the mutilation of the body. Reverence the love of Him, who called you, and let no one continue to have filthy garments, but let each of you busy himself about the clothing of your soul. Hear, ye women; hear, ye men; we need not these garments that are bespangled with gold, that adorn our outward parts,20 but those others, that adorn the inward. Whilst we have these former, it is difficult to put on those latter. It is not possible at the same time to deck both soul and body. It is not possible at the same time both to serve mammon, and to obey Christ as we ought. Let us put off us therefore this grievous tyranny. For neither if any one were to adorn thy house by hanging it with golden curtains, and were to make thee sit there in rags, naked, wouldest thou endure it with meekness. But lo, now thou doest this to thyself, decking the house of thy soul, I mean the body, with curtains beyond number, but leaving the soul itself to sit in rags. Knowest thou not that the king ought to be adorned more than the city? So therefore while for the city hangings are prepared of linen, for the king there is a purple robe and a diadem. Even so do thou wrap the body with a much meaner dress, but the mind do thou clothe in purple, and put a crown on it, and set it on a high and conspicuous chariot. For now thou art doing the opposite, decking the city in various ways, but suffering the king, the mind, to be dragged bound after the brute passions. Rememberest thou not, that thou art bidden to a marriage, and to God’s marriage? Considerest thou not how the soul that is bidden ought to enter into those chambers, clad, and decked with fringes of gold. 3. Wilt thou that I show thee them that are clad thus, them that have on a marriage garment? Call to mind those holy persons, of whom I discoursed to you of late, them that wear garments of hair, them that dwell in the deserts. These above all are the wearers of the garments of that wedding; this is evident from hence, that how many wear purple robes thou weft to give them, they would not choose to receive them; but much as a king, if any one were to take the beggar’s rags, and exhort him to put them on, would abhor the clothing, so would those persons also his purple robe. And from no other cause have they this feeling, but because of knowing the beauty of their own raiment. Therefore even that purple robe they spurn like the spider’s web. For these things hath their sackcloth taught them; for indeed they are far more exalted and more glorious than the very king who reigns. And if thou wert able to open the doors of the mind, and to look upon their soul, and all their ornaments within, surely thou wouldest fall down upon the earth, not bearing the glory of their beauty, and the splendor of those garments, and the lightning brightness of their conscience. For we could tell also of men of old, great and to be admired; but since visible examples lead on more those of grosset souls, therefore do I send you even to the tabernacles of those holy persons. For they have nothing sorrowful, but as if in heaven they had pitched their tents, even so are they encamped far off the wearisome things of this present life, in campaign against the devils; and as in choirs, so do they war against him. Therefore I say, they have fixed their tents, and have fled from cities, and markets, and houses. For he that warreth cannot sit in a house, but he must make his habitation of a temporary kind, as on the point of removing straightway, and so dwell. Such are all those persons, contrary to us. For we indeed live not as in a camp, but as in a city at peace. For who in a camp ever lays foundation, and builds himself a house, which he is soon after to leave? There is not one; but should any one attempt it, he is put to death as a traitor. Who in a camp buys acres of land, and makes for himself trades? There is not one, and very reasonably. “For thou art come here,” they would say, “to fight, not to traffic; why then dost thou trouble thyself about the place, which in a little time thou wilt leave? When we are gone away to our country, do these things.” The same do I now say to thee also. When we have removed to the city that is. Above, do these things: or rather thou wilt have no need of labors there; after that the king will do all things for thee. But here it is enough to dig a ditch round only, and to fix a palisade, but of building houses there is no need. Hear what was the life of the Scythians, that lived in their wagons, such, as they say, are the habits of the shepherd tribes. So ought Christians to live; to go about the world, warring against the devil, rescuing the captives held in subjection by him, and to be in freedom from all worldly things. Why preparest thou a house, O man, that thou mayest bind thyself more? Why dost thou bury a treasure, and invite the enemy against thyself? Why dost thou compass thyself with walls, and prepare a prison for thyself? But if these things seem to thee to be hard, let us go away unto the tents of those men, that by their deeds we may learn the easiness thereof. For they having set up huts, if they must depart from these, depart like as soldiers, having left their camp in peace. For so likewise are they encamped, or rather even much more beautifully. For indeed it is more pleasant to behold a desert containing huts of monks in close succession, than soldiers stretching the canvas in a camp, and fixing spears, and suspending from the point of the spears saffron garments, 21 and a multitude of men having heads of brass, and the bosses of the shields glistening much, and men armed all throughout with steel. And royal courts hastily made, and ground levelled far, and men dining and piping. For neither is this spectacle so delightful as that of which I now speak. For if we were to go away into the wilderness, and look at the tents of Christ’s soldiers, we shall see not canvas stretched, neither points of spears, nor golden garments making a royal pavilion; but like as if any one upon an earth much larger than this earth, yea infinite, had stretched out many heavens, strange and awful would be the sight he showed; even so may one see here. For in nothing are their lodging-places in a condition inferior to the heavens; for the angels lodge with them, and the Lord of the angels. For if they came to Abraham, a man having a wife, and bringing up children, because they saw him hospitable; when they find much more abundant virtue, and a man delivered from the body, and in the flesh disregarding the flesh, much more do they tarry there, and celebrate the choral feast that becomes them. For there is moreover a table amongst them pure from all covetousness, and full of self-denial. No streams of blood are amongst them, nor cutting up of flesh, nor heaviness of head, nor dainty cooking, neither are there unpleasing smells of meat amongst them, nor disagreeable smoke, neither runnings and tumults, and disturbances, and wearisome clamors; but bread and water, the latter from a pure fountain, the former from honest labor. But if any time they should be minded to feast more sumptuously, their sumptuousness consists of fruits, and greater is the pleasure there than at royal tables. There is no fear there, or trembling; no ruler accuses, no wife provokes, no child casts into sadness, no disorderly mirth dissipates, no multitude of flatterers puffs up; but the table is an angel’s table free from all such turmoil. And for a couch they have grass only beneath them, like as Christ did when making a dinner in the wilderness. And many of them do this, not being even under shelter, but for a roof they have heaven, and the moon instead of the light of a candle, not wanting oil, nor one to attend to it; on them alone does it shine worthily from on high. 4. This table even angels from heaven beholding are delighted and pleased. For if over one sinner that repenteth they rejoice, over so many just men imitating them, what will they not do? There are not master and slave; all are slaves, all free men. And do not think the saying to be a dark proverb, for they are indeed slaves one of another, and masters one of another. They have no occasion to be in sadness when evening has overtaken them, as many men feel, revolving the anxious thoughts that spring from the evils of the day. They have no occasion after their supper to be careful about robbers, and to shut the doors, and to put bars against them, neither to dread the other ills, of which many are afraid, extinguishing their candles with strict care, lest a spark anywhere should set the house on fire. And their conversation again is full of the whereof we discourse, that are nothing to us; such a one is made governor, such a one has ceased to be governor; such a one is dead, and another has succeeded to the inheritance, and all such like, but always about the things to come do they speak and seek wisdom; and as though dwelling in another world, as though they had migrated unto heaven itself, as living there, even so all their conversation is about the things there, about Abraham’s bosom, about the crowns of the saints, about the choiring with Christ; and of things present they have neither any memory nor thought, but like as we should not deign to speak at all of what the ants do in their holes and clefts; so neither do they of what we do; but about the King that is above, about the war in which they are engaged, about the devil’s crafts, about the good deeds which the saints have achieved. Wherein therefore are we different from ants, when compared with them? For like as they care for the things of the body, so also do we; and would it were for these alone: but now it is even for things far worse. For not for necessary things only do we care like them, but also for things superfluous. For those insects pursue a business free from all blame, but we follow after all covetousness, and not even the ways of ants do we imitate, but the ways of wolves, but the ways of leopards, or rather we are even worse than these. For to them nature has assigned that they should be thus fed, but us God hath honored with speech, and a sense of equity, 22 and we are become worse than the wild beasts. And whereas we are worse than the brutes, those men are equal to the angels, being strangers and pilgrims as to the things here; and all things in them are made different from us, clothing, and food, and house, and shoes, and speech. And if any one were to hear them conversing and us, then he would know full well, how they indeed are citizens of heaven, but we are not worthy so much as of the earth. So that therefore, when any one invested with rank is come unto them, then is all inflated pride found utterly vain. For the laborer there, and he that hath no experience of worldly affairs, sits near him that is a commander of troops, and prides himself on his authority, upon the grass, upon a mean cushion. For there are none to extol him, none to puff him up; but the same result takes place, as if any one were to go to a goldsmith, and a garden of roses, for he receives some brightness from the gold and from the roses; so they too, gaining a little from the splendor of these, are delivered from their former arrogance. And like as if any were to go upon a high place, though he be exceedingly short, he appears high; so these too, coming unto their exalted minds, appear like them, so long as they abide there, but when they are gone down are abased again, on descending from that height. A king is nothing amongst them, a governor is nothing; but like as we, when children are playing at these things, laugh; so do they also utterly spurn the inflamed pride of them who strut without. And this is evident from hence, that if anyone would give them a kingdom to possess in security, they would never take it; yet they would take it, unless their thoughts were upon what is greater than it, unless they accounted the thing to be but for a season. What then? Shall we not go over unto blessedness so great? Shall we not come unto these angels; shall we not receive clean garments, and join in the ceremonies of this wedding feast; but shall we continue begging, in no respect in a better condition than the poor in the streets, or rather in a state far worse and more wretched? For much worse than these are they that are rich in evil ways, and it is better to beg than to spoil, for the one hath excuse, but the other brings punishment; and the beggar in no degree offends God, but this other both men and God; and undergoes the labors of rapine, but all the enjoyment thereof other men often reap. Knowing then these things, let us lay aside all covetousness, and covet the things above, with great earnestness “taking the kingdom by force.”23 For it cannot be, it cannot be that anyone who is remiss should enter therein. But God grant that we all having become earnest, and watchful may attain thereto, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, world without end. Amen. 1 [The order here is slightly varied, and “unto them” is omitted. With these exceptions the entire passage is in verbal agreement with the received text.—R.]2). 2 [R. V. “marriage feast”.]3). 3 [Verses 7–14 do not appear in the Greek text of Migne’s edition, but are added in the Oxford translation, and in Field’s Greek text.—R.] 4 2Co 11, 2. 5 Ep 5, 32. 6 ajparavllakton). 7 Jn 3, 30 [“Refresh” is the rendering of the Greek term answering to “give rest” in the English versions.—R.] 8 Mt 11, 28. [“Refresh” is the rendering of the Greek term answering to “give rest” in the English versions.—R.] 9 Jn 7, 37. 10 Ga 2, 8. [R. V., “wrought for” twice; the Greek verb is the same in both clauses.—R.] 11 povsh hJ pandaisiva). 12 1Th 2, 15. [R. V., “and drove out us.”] 13 Mt 28, 19. 14 Mt 10, 6. 15 Ac 1, 8. 16 Ga 2, 8. [Comp. note 7, p. 421.] 17 Ac 13, 46. [slightly abridged.] 18 Or, “repeatedly.” 19 Rm 15,9. 20 Mt 22,13. 21 [The clause in italics is not found in the Mss. collated by Field, but occurs in the Benedictine edition.—R.] 22 favrh krokwtav). 23 ijsonomiva/).
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