Sermons of St. Vincent Ferrer - Advent & Christmas

The text proposed is of St. John the Baptist replying to the Jerusalem messengers saying, "I am the voice of one crying out in the wilderness." In explaining this text and introducing the material to be preached, I take on two short questions.

First why does Holy Mother the Church in this holy time of advent, in which the whole interest ought to be about Christ, makes such a great mention of St. John the Baptist in today's gospel, and also on the past Sunday? Are not the two feasts of St. John which the church observes sufficient, namely his birth and his passion?

For this response I find in St. John four excellences greater than other saints. First is his gracious birth, because he already was holy before his birth. Second is his painful passion, because he was decapitated because of the dance of a young girl. Third is his virtuous life because when he was five years old, he immediately left the world and entered the wilderness. Fourth is the fruitful doctrine of announcing and preaching the coming of the Messiah. From these four excellences God has exalted John above all saints saying, "There has not risen among them that are born of women a greater than John the Baptist," (Mt 11:11), For this reason Holy Mother the Church celebrates feasts of St. John four times. First of his birth. Second of his suffering. Third of his virtuous life. And fourth of his fruitful preaching, and about this we read in today's gospel. For no other saint is there a feast four times a year, only St. John the Baptist. Of the apostle Peter we have three feasts. Of St. Paul, two, but of St. John, four. And of this feast today he himself says, "I am the voice of one crying out in the wilderness," (Jn 1:23), namely from the efficacy of preaching and his teaching. The first question is clear.

The second question is more subtle. Why does St. John, wishing to promote his teaching, call himself "a voice," saying: "I am the voice of one crying out …etc.?" Wouldn't it have been better [to say], "I have a voice"? Response: St. John calls himself a voice for two reasons.

First in excellently demonstrating his office, with respect to the first reason. The proper office of the voice is to manifest and show the purpose of the heart, or the concept of the mind. The Philosopher [Aristotle] says: "Spoken words are signs of the passions which are in the soul, " (Perihermeneias, 1). Properly speaking there is a great difference between a word and a voice, although commonly speaking they are taken for the same thing, because a word is the concept of the mind before it is expressed by the mouth, but voices are what are brought forth. So logic says, a voice is a sound coming out of the mouth of an animal, properly speaking. Christ is the eternal Word, because he had been hidden in the divine mind: "In the beginning was the Word, and the Word was with God, and the Word was God," (Jn 1:1), hidden and secret. But God the Father sent a voice, John the Baptist, to manifest and show forth the divine Word, as he did when he said, "Behold the Lamb of God," (Jn 1:29). Behold John says that he is the voice, by showing the difference between the Word and the temporary voice.

As for the second reason. The skill of a preacher is that he preaches with all his members and powers. Not only the mouth of the preacher should preach, but also his life, his morals and reputation. Also the intellect by studying, the memory by contemplating, the heart, hand, gestures, all used continually and skillfully. So a good preacher ought to be a voice in every way. The logicians say that a voice is homogeneous, because each part of the voice is a voice. So every aspect of a diligent preacher ought to be a voice. Jerome: "Everything of a priest ought to be vocal." On this account St. John, in responding to the messengers sent to him said: "I am the voice," which is to say whatever is in me, is wholly a voice, because all of it preaches. The theme is clear.

About this voice I find a wonderful prophecy of David, who allegorically prophesying about St. John says:


Here John is called a voice seven times because of seven teachings, which St. John was preaching.

The first was the teaching of baptism. [doctrina baptismalis]

Second was the teaching of penance. [doctrina poenitentialis]

The third was authoritative teaching [doctrina magistralis]

The fourth was rebuking teaching [doctrina increpativa]

The fifth was corrective teaching [doctrina correctiva]

The sixth was blaming teaching [doctrina reprehensiva]

The seventh was instructive teaching [doctrina instructiva]


BAPTISMAL TEACHING

First of all, I say that the first teaching of St. John was baptismal. All the evangelists say that when St. John came out of the desert in which he had lived for twenty-five years, as Hugh says, doing severe penance, when at age thirty he came out of the desert, in his exit he began to preach a baptism of repentance around the region of the Jordan. Lk 3: "And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins," (v. 3), saying, " but there has stood one in the midst of you, whom you know not," (Jn 1:26), but I shall show him to you, therefore you will receive his teaching. The people said to him, "And what ought we to do that we might receive him worthily? He responded to them that they should receive a sign of baptism in water. He baptized them under this form, "I baptize you in the name of the one who is to come." This baptism of John was a sign of Christ, just as the cross is a sign of the crucified. From this preaching of the baptismal teaching St. John is called the "voice of the Lord upon the waters," (Ps 28:3) that is, the Jordan. Gloss: He was preaching one baptism, and he was giving another, because he gave the baptism of water, and was preaching the baptism of grace for the remission of sins. About this scripture: "I baptize you in the water unto penance, but he who shall come after me, is mightier than I, whose shoes I am not worthy to bear; he shall baptize you in the Holy Ghost and fire," (Mt 3:11). Note "fire" [igni] is in the ablative case according to the old grammar. But why does he say "fire" [igni]? Note the error of those who say that some are baptized by fire [igne]. But "of fire" [igni] is said for two reasons. First, in the primitive church in baptism the Holy Spirit descended visibly in the form of fire, and this exposition is more common for showing that the Holy Spirit was given and showed himself exteriorly by the sign of visible fire. A second reason, because just as the world had to be washed and purified through water, namely in the time of Noah, because the peoples were exceedingly heated by lust, and so the water of the flood came, so it shall be purified through fire at the end of the world because of the charity of the multitude had turned cold. This reason is from St. Thomas Aquinas O.P., in IV Sent. So also God ordained two floods for purifying souls, namely the flood of baptismal water to cool the sinful tendencies [fomitem] (Cf. Summa, III, q.27, a.3 ) of original sin. The second flood of the fire of purgatory, because after baptism we cool and become negligent, and are stained by sins, therefore God ordained the fount of purgatory, where the baptized soul is baptized by a good angel, as St. Thomas determines, because the devil has already been conquered by him who is led to purgatory, therefore the conquered ought not to incarcerate the victor. This baptism is hard and terrible. About which the soul can say who ought to be baptized there. "I have a baptism wherewith I am to be baptized: and how am I straitened…," (Lk 12:50). See why it is said, "The voice of the Lord over the waters." And because then John baptized Christ, therefore it is added, "the God of majesty has thundered, The Lord is upon many waters," (Ps 28:3).
PENITENTIAL TEACHING

The second teaching which St. John preached was the teaching of penance, Mt 3: "And in those days John the Baptist came preaching in the desert of Judea. And saying: Do penance: for the kingdom of heaven is at hand," (Mt 3:1-2). After he had baptized them he gave them a penance saying, "From the fact that you have received my baptism as a sign, therefore lest sins keep you from knowing and receiving the Messiah King, you should do penance. St. Matthew says, ch. 3, that they were confessing their sins generally saying, "I was proud, vain, pompous, etc." And St. John gave them a penance of a humble prayer. John was teaching his disciples to pray, (cf. Luke 11: 1). Others were confessing generally saying, "Clearly I was greedy, usurious, etc.," to whom John gave a penance of restitution, lest the dust of avarice cloud their eyes so they could not recognize Christ. Another came and he said, "Father, I am lustful etc." to whom he gave a penance of abstinence from food and affections [affectionum]. Mark 2: "And the disciples of John … used to fast," (v. 18). The same for the other sins. See how John was preaching the teaching of penance. Therefore it is said, "The voice of the Lord is in power," (Ps 28:4), namely indicating penance. Note "the voice of the Lord in power;" he does not say in the sacrament. Note how the holy doctors of theology distinguish the two-fold penance, namely of the sacramental penance, and of virtual penance. [poenitentia virtuali]. Sacramental penance is when a man confesses his sins, and is absolved. Such a penance is called a sacrament. The sacrament of penance has three parts, which are contrition, confession and satisfaction. Virtual penitence does not have parts, just as none of the other sacraments, as St. Thomas says in Summa, III, q. 91, and IV Sent., dist. 16, q. 1, a. 1, ql. 1 & 4. And when John was preaching, this sacrament had not yet been instituted, nor the power of forgiving sins granted to men, therefore John is not called the voice of God in the sacrament. The other is voluntary virtual penance, and virtuous, which is not a sacrament, like fasting, to make a pilgrimage, to discipline oneself and the like. And of this kind it is said, "the voice of God in power, etc." because St. John enjoined not sacramental penance but virtual, and David agrees saying elsewhere: "Behold he will give to his voice," namely to St. John, "the voice of power," (Ps 67:34) he does not say, of the sacrament. Note as St. Thomas, III, q. 85; IV Dist., 14, q. 1, a. 1, because penance as it is a sorrow of the will, with right choice is a virtue or an act of virtue, it is not just an emotion. And penance is a special virtue because it has general matter under a special aspect for its object, namely all sins as fixable [emendibilia] by an act of man, as St. Thomas states III, q. 85, a. 2. And it is a moral virtue, not a theological, and it is a part of justice.


AUTHORITATIVE TEACHING

The third teaching is authoritative, because just as a good master for diverse children has diverse lessons, so St. John for the diverse conciliations of men gave diverse instructions. St. Luke says in ch. 3 that various kinds of people were coming to him, interrogating him and saying, "Master, what ought we to do? " He replied: "He that has two coats, let him give to him one who has none; and he that has meat, let him do in like manner," (Lk 3:11), Two tunics: one is necessary, the other is superfluous, which rots, and the poor die of cold. How many poor women there are who because of the lack of a shawl are not able to go to mass, and you rich cling to your surplus clothing etc. Same for meat etc.

Next the publicans came saying to him, "Master, what shall we do?" (Lk 3:12), The Gloss says at this place that publican is here taken for someone who has public office, because either he is a bailiff or a lawyer or a witness etc. To whom John replied, " Do nothing more than that which is appointed you," (v.13) If they were leaders he was saying," Remember what you are obliged to do by the oath which you took when you received your office, namely that you should do justice and correct the people and notorious sins, and should regard in all things the common good. Therefore so do; beware of anything else.

Third the soldiers and guards [scutiferi] came to him saying, "And what shall we do? And he said to them: Do violence to no man; neither calumniate any man; and be content with your pay," (v. 14). Behold the rules and teaching for the soldiers. Note, "Do violence to no man." It is said against those who are quick draw their dagger or sword in their hand to threaten beggars [pauperes] and the wretched who cannot defend themselves. Also "neither calumniate" your subjects demanding from them monies and their goods in many ways, and they deceive the ordinary folks by saying that they are gracious in demanding, since they nevertheless include those in the castle or in the church as long as they shall give, and they too are bound to restitution. Also "and be content with your pay," as salary, of the return you receive for the defense of the people. Don't pursue superfluities, or vanities, but reckon what you have and as much as you can spend, and from your goods give for your soul a fourth or at least a fifth part out of love of God. You should never give it all to your belly, to mules and to armed ruffians etc. See why he says, "The voice of the Lord in magnificence," (v. 4), namely of giving counsel and a manner of living to each, "His work is praise and magnificence," namely St. John, "and his justice continues for ever and ever." (Ps 110:3).


REBUKING TEACHING

The fourth teaching is rebuking [increpativa], by denouncing vices and sins, saying, "You brood of vipers, who has showed you to flee from the wrath to come? Bring forth therefore fruit worthy of penance," (Mt 3:7-8). Note "brood of vipers;" the Gloss says here that vipers draw venom from the womb of their mother and are naturally poisonous. Such is the condition of the Jews, so John calls them a brood of vipers, saying, "You brood of vipers, who has showed you to flee from the wrath to come?" as if to say, no one. " Bring forth therefore fruit worthy of penance," that is you should do penance measured against the quality and quantity of your sins. Note how the Jews are deceived just as now many Christians are deceived saying," Has not God promised to Abraham and to his offspring his blessing? (Gen 22). But God was saying this because of the Messiah, the son of Abraham according to the flesh. Therefore Christ said to the Jews: "If you be the children of Abraham, do the works of Abraham," (Jn 8:39). Many Christians of wicked life are victims of this blindness and error, who do no penance for their sins, and when thy are rebuked they reply, "He that believes and is baptized, shall be saved," (Mk 16:16). Do you want to know how stupid this is? The Lord is preparing a wedding banquet which he has proclaimed through the whole earth. "Whoever has been faithful to me and shall have clean hands, shall dine with me." There is told the story of the peasant etc. Same for the Lord and our king Jesus Christ, on behalf of whom it has been proclaimed. "He who believes etc." If then a man at the moment of death, believes, and has clean hands, he goes to the banquet. He is OK. Otherwise, there remains the pitchfork of hell, because these words, "He who believes and is baptized," does not refer to the past time, but to the conjoined future. You have believed and have been purified in baptism. But since then you have been dirtied etc. It is necessary therefore that when the man goes to the banquet he believe and have clean hands. Therefore Isaiah said: "Wash yourselves, be clean," (Is 1:16). Put down that vain confidence. From this rebuking teaching St. John is said to be the "The voice of the Lord breaking the cedars," (Ps 28:5), that is, the proud.


CORRECTIVE TEACHING

The fifth teaching was corrective in correcting and refraining the envy of his disciples. The disciples of John, out of zeal for their master, envied Christ, because when Christ began to preach and baptize he was drawing people to himself and they were leaving John. No wonder. About this the disciples of John said, "Rabbi, he that was with you beyond the Jordan, to whom you gave testimony, behold he baptizes, and all men come to him," (Jn 3:26). Behold the flame of the fire of envy which John quenched by his corrective teaching saying, "This my joy therefore is fulfilled. He must increase, but I must decrease. He who comes from above, is above all," (Jn 3:29-31). From this St. John is said to be, "The voice of the Lord dividing the flame of fire," (Ps 28:7). O and how this voice would be necessary among us that it might extinguish the flame of the fire of envy which burns too much in the world, not only of envy of temporal goods, but also of a certain envy which is a sin against the Holy Spirit, namely the envy of fraternal grace. For example, if some religious wishes to keep the rules etc., immediately the others, envying, murmur and impugn him calling him a hypocrite and singular etc. And so the flame of the fire of envy burns brighter. Not so if he is a ruffian [ribaldus]. He is even praised saying, "O how welcome is that brother, etc." Also if he has the grace of devotion or of preaching or such. Same for clergy, laity and women. Note for this, the cry of the prophet: "To thee, O Lord, will I cry: because fire has devoured the beautiful places of the wilderness, and the flame has burnt all the trees of the country," (Joel 1:19). Note that "wilderness" signifies religious life because of the harshness of life in which religious ought to live, but the fire of envy devours all. Trees of religion are the worldly whom already the flames of envy have ignited.


BLAMING TEACHING

The sixth teaching is blaming, by blaming and convicting King Herod of concubinage. He had a wife, but because she was not as fair [alba], or beautiful, or bejeweled and made up [composita] as he wished, nevertheless she was the daughter of a king, and, despised. So Herod took on a mistress. Seeing this, John the Baptist came to him and reprehending him said: "[Herod,] it is not lawful for you to have your brother's wife," (Mk 6:18). From this St. John is called: "The voice of the Lord shaking the desert," (Ps 28:8).

Morally. If only many houses of this city were not deserted, like Herod, through lust by despising wives and taking on mistresses. But this desert is provoked not by John but by Christ the just judge on the day of judgment, therefore there is added: "And the Lord shall shake the desert of Cades," (Ps 28: 8), that is the changed, namely the lustful who change themselves to another woman.


INSTRUCTIVE TEACHING

The seventh teaching is instructive, like a good father when he doesn't know how or is unable to instruct his sons, he sends them to a master that they be prepared by him. So St. John did for his disciples whom he was not able to instruct so that they might believe in the true Messiah, Jesus Christ. For this reason, when he had been imprisoned and near death he sent them to Christ as to a teacher that they might be instructed by him in the truth. Matthew 11: "Now when John had heard in prison the works of Christ: sending two of his disciples he said to him: Are you he who is to come, or should we look for another?" (vv. 2-3). From this St. John is called, "The voice of the Lord preparing the stags," (Ps 28:9).

Note that good Christians are called "stags" because of the great leap which they take from earth to heaven, therefore David, in the person of Christ says: "Who has made my feet like the feet of harts: and who sets me upon high places," (Ps 17:34). The feet by which we leap to Paradise, are true belief and obedience. The right foot is true belief [vera credentia]. The left, obedience. But some err by leaping, who believe they can ascend into heaven and descend into hell, but they have a broken right or left foot or both, because they neither have faith nor a good life. Those who doubt in faith have a broken right foot, therefore they are not able to leap into heaven. Those with a broken left foot, are those who have true belief, but do not have obedience nor good life. However the disciples of John, only limped on their right foot, because they did not believe, but not on their left, because they were living well. Therefore John sent them to Christ that he might cure them. To whom, having been cured, Christ said, "They who were limping, etc.," now follow. After he said, "The voice of the Lord prepares the stags: and he will discover the thick woods," namely Jesus Christ by his miracles which he did which John's disciples saw, "and in his temple all shall speak his glory," (Ps 28:9). Behold why St. John the Baptist said to the messengers, "I am the voice of one crying out in the wilderness," (Jn 1:23).

Mt. 2:1-12 Douay When Jesus therefore was born in Bethlehem of Juda, in the days of king Herod, behold, there came wise men from the east to Jerusalem. 2 Saying, Where is he that is born king of the Jews? For we have seen his star in the east, and are come to adore him. 3 And king Herod hearing this, was troubled, and all Jerusalem with him. 4 And assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born. 5 But they said to him: In Bethlehem of Juda. For so it is written by the prophet:

6 And thou Bethlehem the land of Juda

art not the least

among the princes of Juda:

for out of thee shall come forth the captain that shall rule my people Israel.

7 Then Herod, privately calling the wise men, learned diligently of them the time of the star which appeared to them; 8 And sending them into Bethlehem, said: Go and diligently inquire after the child, and when you have found him, bring me word again, that I also may come to adore him. 9 Who having heard the king, went their way; and behold the star which they had seen in the east, went before them, until it came and stood over where the child was. 10 And seeing the star they rejoiced with exceeding great joy. 11 And entering into the house, they found the child with Mary his mother, and falling down they adored him; and opening their treasures, they offered him gifts; gold, frankincense, and myrrh. 12 And having received an answer in sleep that they should not return to Herod, they went back another way into their country.

"And falling down they adored him," (Mt 2:11)

Today's feast is commonly called Epiphany or Appearance, which is the same. Because the Virgin Birth which had been hidden and secret, today was manifest to the nations. So the churchmen say and call this feast Epiphany, from "epi" which is "above" and "phanos" which is "appearance," because the star appeared over the nations. In order that God should wish to give us sentiments of sweetness of this feast in our souls, let us salute the Virgin Mary, etc.

"And falling down they adored him." The assigned reading reveals to us in a few words the great and perfect reverence which the three kings of the east offered today to our Lord Jesus Christ, "falling down, etc." Not only did they uncover their heads, nor were they content to bend their knees, but they folded their hands and arms, and even their whole body. "And falling down they adored him," (Mt 2:11).

Now to give us a reason for this adoration – for reason begets understanding, and authority confirms belief – I find in sacred scripture that for true, devout and perfect adoration two things are required: a reverent attitude of the interior mind, and a humble gesture of the outward body. As for the first, when man thinks of the infinite and incomprehensible majesty of God and his transcendent power, there comes a reverent trembling interiorly in the soul, and from this there follows exteriorly a humility in the body, joining the hands, genuflecting, or prostrating oneself in prayer to God. Divine adoration consists in these two.

To understand this reason, it must be understood that God created man in his substantial being different than other creatures. Man is a composite, substantially with respect to the soul, and materially with respect to the body. Not so the angels, who are only spiritual substances, nor the animals which are material substances. Because of this man is similar to the angels and animals, because he has both.

So God wishes to be worshipped by both: from the soul thinking of the majesty of God, and from the body through humble gestures. Just like a landowner who leases his field and vineyard for a certain assessment of use. He requires an accounting from both, otherwise he takes back to himself the whole commission. So God is with us. He gives us the vine, the soul which makes the heart drunk with the love of God, and the field of the body that it might bear the fruit of repentance and mercy. So from both he would have a reckoning of devout adoration. Of the angels he asks only spiritual adoration, reverential movements of the mind. Of the animals he asks only a reverential posture of the body, like the ox and ass when they adored Christ in the manger, because they could only bend their knees, but interiorly they had no thoughts. But from us God wishes both, namely the reverent motion of the mind, and bodily actions.

Christ said, "But the hour comes, and is now, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeks such to adore him. God is a spirit; and they who adore him, must adore him in spirit and in truth," (Jn 4:23-24). Note, "the hour comes," the time of the law of grace, "when the true adorers shall adore the Father in spirit" with respect to the soul, "and in truth" with respect to the body, because that is truth, when the body conforms and corresponds to the mind. And he gives a reason, saying, "God is a Spirit," and so it is necessary to "adore him in spirit and in truth."

Think of the miracle found in John 9, of the man born blind, given sight by Christ, to whom he says: "'Do you believe in the Son of God?' He answered, and said: 'Who is he, Lord, that I may believe in him?' And Jesus said to him: 'You have both seen him; and it is he who is talking with you.' And he said: 'I believe, Lord. And falling down, he adored him,'" (Jn 9:35-38). See the reverential interior movement in the soul and the external bodily gesture, because "falling down he adored him."

The three kings acted thus when they saw the infant Jesus. Instantly there entered into their souls a movement of reverential fear from the presence of divine majesty. And so, "prostrating themselves they adored him."

Of these three kings I shall explain four points

First how they prepared themselves diligently [se paraverunt diligenter]

Second how they went forth courageously [ambulaverunt fortiter]

Third how they sought him persistently [quaesierunt firmiter]

Fourth how they adored him profoundly. [adoraverunt firmiter]

And from the fourth point the theme speaks, "Falling down they adored him."


DILIGENTLY PREPARED THEMSELVES

The first point is to tell how these three holy kings aptly prepared themselves. We need to know what God promised Abraham and the holy patriarchs, that he would send his son, born into this world of a virgin, true God and true man. About this he gave clear prophecies, not only to the Jews in Judea, but also to diverse parts of the world, as a sign that he would come not only to save the Jews, as they falsely believe, but also all those believing in him and obeying him.

He especially sent prophecies to the eastern regions – where there were great prophets and wise men – through the prophet Balaam saying: "I shall see him, but not now: I shall behold him, but not near. A star shall rise out of Jacob and a scepter shall spring up from Israel: and shall strike the chiefs of Moab," (Num 24:17). Note: "I shall see him," Christ, whom he saw not in himself but through his successors; "I shall see him, but not now," because from the text of the bible there were 1,500 years from Balaam to Christ. But these three kings were from their own time [genere], and he gave them signs saying: "A star shall rise out of Jacob," from the promised land, "and a scepter shall spring up from Israel," the Messiah king savior, and he "shall strike the kings of Moab," which is so interpreted. It [Moab] signifies the devil who is the father of sinners, to whom Christ said: "You are of your father the devil," (Jn 8.44), "the kings of Moab," i.e. of the devil or of Lucifer.

And there are seven princes who are the captains of the seven capital sins:

· The first prince, and captain of pride is called Leviathan, in Job 40, (v. 20). He is the king over all the sons of pride.

· The second prince, and captain of avarice is called Mammon, about whom Christ spoke in Matthew 6:24: "You cannot serve God and mammon."

· The third prince, and captain of lust is called Asmodeus, about whom we read in Tobit 3:8: "And a devil named Asmodeus had killed them," namely the lusting [bridegrooms].

· The fourth prince, of envy is called Beelzebub. Luke, 11:15 " He casts out devils by Beelzebub, the prince of devils," The word was about the envy of the Jews of Christ.

· The fifth prince, of gluttony is called Beelphegor. Ps. 105:28: "They also were initiated to Beelphegor: and ate the sacrifices of the dead."

· The sixth prince, of anger is called Baalberith. Judges 9:4: "..out of the temple of Baalberith: wherewith he hired to himself men."

· The seventh prince, of sloth is called Astaroth. I Kings 7:3: "Put away the strange gods from among you, Baalim and Astaroth: and prepare your hearts unto the Lord."

Lord Jesus Christ struck down these seven princes with the staff of his preaching. David said: "The Lord will send forth the scepter of your power out of Sion," (Ps. 109:2).

About this prophecy of Balaam, Chrysostom says, that his disciples and those who were of his kind, after his death wished to observe that star. And they ordained that certain ones of them would stand on the tall Mount Victory, to gaze at the heavens. There they would wash themselves, believing that by this their sins were forgiven, and they would pray saying, "O God of heaven, God of Israel, send the star," and fulfill the prophecy," (Cf. James of Voragine, Golden Legend). And so they divided up times [to watch] for themselves. And on the night of the nativity, by divine providence, these three Kings of the East, great philosophers and astrologers, on Mount Victory saw the predicted star. And at the moment when Christ was born of the Virgin's womb, the star appeared to them extremely bright, and low in the sky, nor did daylight dim its appearance.

Chrysostom repeats the opinion that there was the image of a child in that star, with a cross on his forehead. Some say that the Magi wanted to adore the star. But Augustine says that the angel of the Lord told them that they should not adore the star, but that they should make their way to adore the newly born Creator.

Then the kings took counsel how they should travel, how they should prepare, and what they should bring to offer to him, saying, "He is a great king and powerful. We should offer him gold. And he is God and creator, because the stars serve him, so we shall offer him incense. And in this sign of the cross it is revealed that he is to die on a cross, and so we shall offer him bitter myrrh." [Ecclesiast.] The Magi seeing the star, consulted each other. "This is the sign of a great king. Let us go and inquire of him and offer him gifts, gold, frankincense and myrrh."

I believe, therefore, although it is not written, that the holy kings symbolized in their gifts what they believed about Christ. I believe that also [it was expressed] in their clothing, because the king who brought the gold, was clothed in a gold shirt, and the one who brought the incense, in a purple tunic, and the one with the myrrh, in a red scarf. See how they made themselves fit both in gifts as well as clothing.

Morally.

I find in sacred scripture that God promised men two stars, one in the old law, namely that which appeared to the eastern kings, which prefigured the redemption of mankind. The second, and better, was promised in the new testament saying: "And he that shall overcome, and keep my works unto the end, ... I will give him the morning star," (Rev 2:26,28). This signifies heavenly salvation. Note, he who shall conquer the devil through humility, the flesh through chastity, and the world through poverty, "and keep my works unto the end...I will give him the morning star," i.e. the good angel guiding the soul to Christ. See how the angels in sacred scripture are called stars. The reason is because just as the heavenly firmament is decorated and bedecked with stars, so the empyreal heaven is decorated and bedecked with angels, and so they are referred to as stars. Authority: "And the stars have given light in their watches, and rejoiced: They were called, and they said: Here we are: and with cheerfulness they have shined forth to him that made them," (Bar 3:34-36). Note "the stars," i.e. angels, "stars have given light in their watches" i.e. to men who were keeping watch. David: "For he has given his angels charge over you; to keep you, commanded to his angels to keep you," (Ps. 90:11). They bring to the understanding what ought to be believed, to the memory what is to be feared and remembered, and to the will what is to be hoped for, and to deeds, what is to be done. And when a man receives the light of their instruction, he rejoices.

And in the end, when a man is in the arms of death, God sends the morning star, i.e. an angel who leads the soul to Christ, just as that star led the kings to Christ. And so it happens that if this [Epiphany] star is corruptible, because it is immediately was changed back into the underlying material, once it had been observed and desired, how much more should we await that incorruptible star, by washing ourselves from all uncleanness and sins? First by washing our heart from anger, rancor and ill will; our mouths from blasphemies, lies and detractions; our hands from theft and extortion and the like; and the whole body from the corruptions of lust and carnal sins.

Note from the aforesaid evidence that this star which appeared brighter in the birth of Christ was not one of the heavenly stars, for five reasons, which St. Thomas gives III Pars, q. 36, a. 7. St. Thomas says, repeating the opinions of others, that the essence of this star most probably was of a new creation, not in the heaven, but in the atmosphere, which moved according to divine will. Augustine believed namely that it was not of the heavenly stars, because he says in his book Contra Faustum Bk, 2, "Besides, this star was not one of those which from the beginning of the world continue in the course ordained by the Creator. Along with the new birth from the Virgin appeared a new star." Chrysostom believes this too.


Proceeded With Courage

The second point is to declare how the three holy kings proceeded with courage, because from the head of the world, namely from the East, they came for thirteen days to Judea which is in the middle of the world. In fact, from what I have found in the text and in the Glosses of the doctors, having prepared themselves they immediately began their journey.

The star first rose ahead of them, showing them the way which they should take. So that when they had to climb a hill, first the star rose, and when they had to descend, it descended. When they had to cross a river, the star showed them the place to ford it. And when they were in a village in which they had to rest, the star would remain motionless over the hotel. Then when they were leaving the star would lead again and they would follow. Doesn't this seem to you to be a great miracle? In this way they came to their destination, the promised land.

And on the next day when they were to enter the land of Judah, the star disappeared from their sight. Imagine the sadness they had, saying, "O woe! What is this? Has the star disappeared because of some sin of one of us? What should we do?" St. Thomas Aquinas says that they took counsel on what they should do. One said that they should return, because to seek a new king in a foreign land would be very dangerous. Others said that they should at least go into the city of Jerusalem; "Such a king ought to be born in a noble city, or at least they would know where he had been born, because there were great rabbis and professors there, so let us do what we can." And they came to the city of Jerusalem.

And then was fulfilled the prophecy of Isaiah, saying: "Arise be enlightened, O Jerusalem: for your light is come, and the glory of the Lord is risen upon you. For behold darkness shall cover the earth, and a mist the people: but the Lord shall arise upon you, and his glory shall be seen upon you. And the Gentiles shall walk in your light, and kings in the brightness of your rising," (Is 60:1-2). The gentles speak to the Jews as if to a person sleeping saying: "Arise" city of Jerusalem, "be enlightened," with the brightness of the light of faith, "for your light is come," the Christ. Note: "And the Gentiles shall walk in your light," not just the Jews.


Morally:

The kings, having lost their star, came to Jerusalem, so that they can be instructed there. So should we do when we lose the star of the grace of God. You know that the grace of God is called a star, signified by the star of the kings. Why? Because just as that star directed and led the kings to Christ in Judea, so the grace of God directs and leads and shows the way to paradise to those who have it. At a fork in the road it points out the way, to the right. O how many forks in the road there are in this world for those who chose not to go to Christ.

· First is of pride and vanity to the left; of sweetness and humility to the right. The star of the grace of God points to the right, the way of humility, which is the correct way, straight and good and without danger.

· Second is [the fork] of avarice and desire; and of mercy and liberality.

· Third is [the fork] of lust and carnal desires; and purity and innocence.

· Fourth is [the fork] of envy and malice on the left; and of benevolence and goodness on the right, which the star of grace makes clear.

· Fifth is of gluttony and voraciousness; and abstinence and moderation.

· Sixth is [the fork] of anger and brutality; and of peace and unity.

· Seventh is [the fork] of torpor and laziness; of diligence and industriousness.

In these the star of the grace of God directs us, also the star of the grace of God shows the way, ascending through the contemplative way and descending through the active way for works of mercy and piety. It also shows the crossing on the river of worldly delights, where many are drowned, submerged by food and drink and clothing, and tastes, etc.

So Blessed John says: "Let the anointing, which you have received from him, abide in you. And you have no need that any man teach you; but as his anointing teaches you of all things," (1John 2:27) Note: "the anointing," Gloss, i.e. divine grace. But what must you do when the state of divine grace is lost, which is not lost but through mortal sin? I say you ought to do what those holy kings did, namely go to Jerusalem, i.e. to the church, to confess our sins, and so rediscover the star of the grace of God. Thus Christ said to Paul, who lost the star, "Go into the city, and there it shall be told you what you must do," (Acts 9:7). Note, "the city" i.e. Damascus, which is translated "bloody" and signifies the church in which the blood of Christ is consecrated and consumed.


The third point is how these three holy kings sought Christ discreetly, the place of the birth of Christ, after they had been in the city of Jerusalem. When the kings were near the city, think how there was a disturbance in the city, especially because Herod, who was a new king, and a foreigner to the people of Judah, feared for himself, and kept himself apart from them. Think how Herod immediately sent for the kings to find out who they were, and whom they sought, and why they had come. The kings replied that they had come to seek the newly born king of the Jews. You can imagine that someone warned them "Do not tell, otherwise Herod would follow you." They did not deny the truth. "We have seen his star in the east, and have come to adore him," (Mt 2:2). Chrysostom: "Consider the devotion of the kings. They have not yet seen Christ, and they are prepared to die for him." Herod had asked why they had come. Think what fear and pain entered into his ear, especially because he was already afraid of this. And he had heard of the wonders which would happen at the birth of the Christ, on account of which he considered himself ruined and destroyed. About this the Evangelist Matthew writes: "[Herod] hearing this, was troubled, and all Jerusalem with him," (Mt 2:3). But he hid his malice, feigning joy at the birth of Christ. And because the kings of the east had come in simplicity, and unarmed, he permitted them to enter the city and received them honorably.

Next, he said to them, "My lords, why have you come?" They replied, "We seek the whereabouts of the one who has been born king of the Jews." See what peril they placed themselves in. Herod, dissimulating, said, "I have heard something of this, but I don't know whether it is certain that he has been born." The kings replied: "It is certain, because we have seen his star in the east." Then Herod said: "And now, my lords, what do you wish?" They responded, "We have come with gifts to adore him." Then Herod, in a loud voice, eagerly asked of them the time when the star appeared to them. In private he asked them, "Tell me exactly the day and time of his birth. And I, with my masters, doctors and rabbis shall tell you of the place where he has been born, that we all might come to adore him." O deceiver! With his other hand he already was readying the sword, that he might cut him down if he could. And gathering all the chief priests and the scribes he consulted them as to where the Christ would be born. They all agreed and responded it was in the city of Bethlehem according to the prophet Michea: "And you, Bethlehem Ephrata, are a little one among the thousands of Judah: out of you shall he come forth to me he who is to be the ruler in Israel," (Mic 5:2). Note "who is to be the ruler," ruler in virtues, by the example of his behavior and preaching. Then Herod informed the kings of the place, and sending them to Bethlehem said: "Go and diligently inquire after the child, and when you have found him, bring me word again, that I too may come to adore him,"(Matt. 2:8). O betrayer! Enemy of the Church! Wicked Herod, why do you fear the Christ to come? He who rules [gives] the celestial kingdom does not seize a mortal kingdom. Thus the holy kings sought him discreetly and with great diligence.
Morally:

The holy kings, before they came to Herod, were guided by a star, but after they had gone to King Herod, they turned again to holy scriptures to guide themselves, etc. Herod signifies the Antichrist, because just as Herod wishing to kill the Christ, killed the innocents, so the Antichrist wishing to destroy the faith of Christ, shall kill Christians contradicting him. And that star signifies human science, logic, philosophy, laws, canons, by which we are now directed and ruled. But in the time of the Antichrist it shall be necessary to turn again to sacred scriptures, because the Antichrist shall not believe in logic, nor philosophy nor poetry nor laws, etc. Only with sacred scripture shall we make a stand against him. Therefore how guilty are we now, because no one cares about the Bible. Laypeople give themselves to profitable sciences. And among religious, who ought to study sacred scripture, one devotes himself to Virgil, another to Ovid, another to Terence, and so for the others. This is one sign, among others, of the nearness of the Antichrist. Because the Antichrist, to prove his error that he is the Messiah and the son of God etc., shall bring forth only the text of the Bible and the prophets. How do you defend yourself, to refute him, if you are ignorant of the Bible? About this there is a prophecy of Solomon saying, "When prophecy shall fail, the people shall be scattered," (Prov 29:18). This prophecy speaks of the old testament. Christ speaks to all, saying, "Search the scriptures, for you think in them to have life everlasting; and the same are they that give testimony of me," (Jn 5:39).


adored him profoundly

The fourth point is how they adored him profoundly. After they had received the instruction or permission to depart from Herod, and when they had come to Jerusalem's gate, the star reappeared to them. O if one could express the joy which they had! And Matthew relates this. "And seeing the star they rejoiced with exceeding great joy," (Mt 2:10) We now know the reason why the star hid from them, so that by a double sign, the star and the scriptures, they might be certified of the truth and would have a double testimony. And the star went before them as before.

When they were near Bethlehem, the judges and officials of Bethlehem, who had heard of their arrival, came to meet them saying, "What do you wish? And why do you come here?" They replied, "Where is the one who has been born king of the Jews? We have seen his star in the East and we come to adore him." They said, "We know no other king but Herod." O liars! That star illumined those three kings, and the sun, that is, Christ, was not able to illuminate them. Their sinfulness was blinding them, placing an obstacle on the night of the nativity, when [light] was shining. And the star was seen by all, as Maximus says in his sermon for today. "Rightly one star shone, the rays of which a faithless people were not able to hide, nor hide its truth; where the very heaven of the universe shone forth with a sidereal light to the eyes of everyone." Think when the Jews looked at the star, how it brought devotion to the good, and instilled terror on the wicked. How they wondered because it did not shine from very high up. The kings followed it and entered the city and finally came to the place where the child was.

The holy teachers tell us that the Virgin Mary was still in that cave with the child where she had given birth. And the Gloss says that Joseph, by divine providence, was not there at that time, lest he himself be thought to be the father of the child. When the Virgin Mary sensed that the army which she feared was coming, imagine how she hid the child in the manger and began sewing and knitting, praying, and her whole heart trembled.

The star stood above the place where the child was. And the kings were amazed when they did not see a palace there, or a noble house, and they looked at each other saying, "How is it that the star is not moving?" Maximus says that the star emitted new and brighter rays, which told the kings "Here is the king whom you seek." The kings dismounted from their horses and beasts, and one of them coming to the entrance of the cave lifted up the door-covering a little, and aske, "Who is here?" He saw the Virgin knitting and sewing. The other two kings approached, and when they saw the Virgin Mary, they immediately were seized with great devotion. She said to them, "My lords, what do you seek?" They asked: "Do you know where the one is who has been born King of the Jews, because we wish to adore him." The Virgin Mary did not say that she did not know, but she said, "Lords, the great ones, the rabbis and rectors of the city ought to know." She spoke the truth, and immediately the kings hearts were fully inflamed. And again going out they looked for the star. It was standing immediately overhead, and not moving. It was even more beautiful. They returned to the Virgin and they said to her, "Have you a son?" She responded, "Yes, my lords." "How long is it since you gave birth?" She replied, "Lords, today is the thirteenth day." The kings said "Dear young woman, please show him to us." Then the Virgin, knowing that they had come with good intentions, picked up the child from the manger, and held him out to them. They said: "What is his name?" The Virgin Mary replied, "Jesus." In hearing the name they prostrated themselves and adored him saying, "O Savior, it is good that you have come. O Lord such is your humility that you have wished to come in a stable of this miserable world. You who are infinite in divinity, are now confined in humanity. You who are Creator, have become a creature. You who are immortally and invulnerably safe, have become vulnerable and mortal. O Lord this is such a grace!" And weeping they kissed his feet. Then adoring the mother, they said, "O Chamber of Paradise, Temple of God, Chalice of the Holy Spirit. O Blessed, you have brought to us a Savior."

The evangelist says that opening their treasures they gave him gifts of gold, frankincense and myrrh. Gold for a great king, frankincense for the true God, and bitter myrrh for one who would suffer. And so the prophecy of David was fulfilled of this day saying, "The kings of Tharsis and the islands shall offer presents: the kings of the Arabians and of Saba shall bring gifts: And all kings of the earth shall adore him: all nations shall serve him," (Ps 71:10-11). Note, they "shall serve him," namely for the good reward and remuneration which he gives to his servants. Otherwise one serves the world, which brings death to his servants and delivers his soul to the devil, for eternal punishment. But Christ gives grace to his servants in this world, and glory in the next. Therefore he is to be served, and so Christ said, "The Lord your God shall you adore, and him only shall you serve," (Mt 4:10).

Then the holy kings prayed to God, that He might show them if they should return to Herod. But the Evangelist says, that "having received an answer in sleep," from an angel, "that they should not return to Herod, they went back another way into their country," (Mt 2:11).

Think a moment here, when Joseph came and saw such gold, incense and myrrh, how he rejoiced. But on the other hand he was saddened, that he was not judged worthy to be present for such a special event. St. Bernard says that they gave all of their gold out of love of God.

Morally.

· From the example of the kings we ought to offer the gold of our conversion. Such a person can say with David, "I have loved your commandments above gold and topaz," which is a precious stone, "therefore was I directed to all your commandments: I have hated all wicked ways," (Ps 118:127-128).

· Second, the frankincense of devout prayer, saying, "Let my prayer be directed as incense [in your sight]," (Ps 140:2).

· Third we should offer the myrrh of voluntary penance. And such a one can say, "You shall ... make me to live. Behold in peace is my bitterness most bitter: but you best delivered my soul that it should not perish," (Is 38:16-17).

Jn 2:1 (Douay trans.) And the third day, there was a marriage in Cana of Galilee: and the mother of Jesus was there. 2 And Jesus also was invited, and his disciples, to the marriage. 3 And the wine failing, the mother of Jesus saith to him: They have no wine. 4 And Jesus saith to her: Woman, what is that to me and to thee? my hour is not yet come. 5 His mother saith to the waiters: Whatsoever he shall say to you, do ye. 6 Now there were set there six waterpots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. 7 Jesus saith to them: Fill the waterpots with water. And they filled them up to the brim.

"Now there were set there six water pots of stone, according to the manner of the purifying of the Jews," (Jn 2:6). This theme gives me a motive and reason for declaring what those things are which God ordained to purify our souls so that they might enter into paradise. But first let us salute the Virgin Mary, etc.

"Now there were set there six water pots of stone etc.," i.e. for purification. According to the spiritual sense [of scriptures] which I wish to employ, it must be known that in the Incarnation of our Lord Jesus Christ there was constituted a marriage between the Son of God and our humanity, because just as a man and woman "are not two, but one flesh," (Mt 19:6), so Christ, God and man, is not two persons but one. There are not two supposites, but only one.

The wedding took place in the chapel of the Virgin's womb. So David, speaking of the divinity of Christ said, "He [is] like a bridegroom coming out of his bride chamber," (Ps 18:6). But the nuptials took place not in this world, because it is not an appropriate or sufficient place for such nuptials, but it happened in the empyreal heaven. Authority. "The kingdom of heaven is likened to a king, who made a marriage for his son," (Mt 22:2). For just as at the wedding of the chief steward no one entered unless they first had washed, and for this purpose there were six stone water jugs there, as the Theologian [John the evangelist] literally says, so neither in the wedding of paradise can someone enter unless he first is cleaned and purified in this world, because, "There shall not enter into it anyone defiled, or who does abominable things or tells lies," (Rev 21:27). For this reason, Christ the bridegroom placed in this world six stone water jugs, six penitential works, for cleaning and purifying our souls.

The first is heartfelt contrition.

The second is sacramental confession.

The third is penitential affliction.

The fourth is spiritual prayers.

The fifth is merciful giving.

The sixth is forgiveness of injuries.



1. HEARTFELT CONTRITION

The first water jug is the first work of penance, which is heartfelt contrition, when someone thinks about his sins and vices and evil deeds which he has committed and is contrite, saying "O miserable me, what shall become of me, because I have committed so many sins." Against every state of life. First, the religious, because he did not keep the rules, or constitutions, nor ordinations of his order, but lived as he wished. When he recovers his senses, he is contrite saying, "O miserable me, what shall become of me," etc. In this water jug the soul is washed and purified, especially when the water there consists of tears. About this, read the lamentation of King Hezekiah, "Behold in peace is my bitterness most bitter," (Is 38:17). It says how the sinner is always at war with God, but contrition of the sinners makes peace between God and the sinner, and so he says, "in peace is my bitterness most bitter." Peace is caused by bitterness, i.e. contrition. Or because from peace, namely, worldly bitterness is caused. This peace is bitter, more bitter, most bitter from the bitterness, i.e. contrition. Bitter because he lost the grace of God. More bitter, because he lost the inheritance of paradise. Most bitter because it is the judgment of infernal damnation.

2. SACRAMENTAL CONFESSION

The second water jug is sacramental confession. Note that the confessor ought to sit like a judge, and the penitent ought, at his feet, to confess all his sins by accusing himself. etc. And at the end of confession, when the confessor absolves, the soul is purified of all mortal sins. About this image 4 Kgs 5 where we read that a certain nobleman who was a leper came to Elisha to be purified by him from the disease of leprosy. To whom the prophet said, "Go and wash seven times in the Jordan, and your flesh will heal, and you will be clean," (4Kg 5:10). And so it happened. This was a prefiguring of confession, so that the river Jordan is the same as the river of judgment. Behold here is confession, in which the confessor is the judge, and so he should sit. The sinner is the accused who ought to be washed there seven times, i.e. to confess the seven mortal sins to which all other sins are reduced. First to confess of the sin of pride, not only in general because it is not sufficient, but in species, the same for the other sins, and so the soul is purified. O how great a grace is this, that the sinner is absolved by confession. It is just the opposite in human trials, in which the sinner, having confessed his crime, is sentenced and condemned. etc. So it is the greatest sin for those who do not wish to confess, but stay away for three or four years, etc. "If we confess our sins, he is faithful and just, to forgive us our sins," by virtue of confession, "and to cleanse us from all iniquity," (1Jn 1:9). For this reason the Church requires that everyone go to confession at least once a year, during Lent, and receive communion at Easter, otherwise they should be refused a church burial.

3. VOLUNTARY PENANCE

The third water jug is voluntary penitential actions. The reason is because our flesh is the occasion of all the sins we commit. The soul, in its proper condition wishes to contemplate always, like the angels, but the flesh draws it down, now to pride, next to avarice, next to lust and so for the others. "For the flesh lusts against the spirit," (Gal 5:17). So it is that the flesh is chastised and beaten back with penances and fasts etc., because it is better to correct a son or daughter than, that they be sent to the stocks. So the body is the son, and the flesh is the daughter, and it is better that they be corrected by you than by the wards of hell, i.e., by the demons. Authority: "But if we would judge ourselves, we should not be judged," by God, ( 1Cor 11:31). The choice is ours, for we gladly diet for health's sake, but for the health of the soul we are unwilling to do anything. Knights in armor, for no good reason, bear great burdens, they hunger, they thirst, they wield iron weapons, etc., but for their soul, nothing. God renders justice and punishment in hell. Authority: "No, I say to you: but unless you shall do penance, you shall all likewise perish. Or those eighteen upon whom the tower fell in Siloe, and slew them," (Lk 13:3-4). Note, the eighteenth sin, namely, final impenitence, damns a man.

4. SPIRITUAL PRAYER

The fourth water jug is spiritual prayer. Some pray only physical prayers, because they say only words, but their heart is thinking about something else, cooking dinner, or the market, or the tavern. Prayer is spiritual when someone ponders in their heart what they say with their mouth. Augustine in the Rule says: "When you pray to God in psalms and hymns, entertain your heart with what your lips are reciting," (Rule of St. Augustine 2:3). To do this your two hands should be joined, which signifies the conjunction of voice and heart, and then it is spiritual prayer. For example, when you say the Our Father or the Hail Mary, your heart ought then to think with whom you speak. He who speaks with the Pope or with the King, speaks with great reverence, not fidgeting or adjusting their clothing. So a man in prayer speaks to the high priest and king Christ, and so with great reverence, otherwise etc. The Apostle Paul writes. "If I pray in a tongue," i.e. in such a way, "my spirit prays, but my understanding is without fruit. What is it then? I will pray with the spirit, I will pray also with the understanding; I will sing with the spirit, I will sing also with the understanding," (1Cor 14:14-15). Such a spiritual prayer purifies the soul according to what Christ declared in Luke 18:13, about that publican who went up to the temple to pray saying, "O God, be merciful to me a sinner." He did not know any other prayer. About whom Christ himself said, "Amen I say to you, this man went down into his house justified," (Lk 18:14). And so it is necessary "to pray always," (Lk 18:1), morning and evening, and not to give up.

5. MERCIFUL GIVING

The fifth jug is merciful almsgiving, because God is generous and indeed most generous, so he himself says, "But yet that which remains, give alms; and behold, all things are clean unto you," (Lk 11:41). Note "yet that which remains," namely having made restitution, "give alms" from your own just goods, and "all things," namely, sins, "are clean unto you." If it is said what can I do, because I have stolen much and I now have nothing. The response is according to the law, "Whoever cannot pay should give back goods and is free." Because the Rule of Law, 14, q. 6, chap 1: "If something belonging to another, on account of which is a sin, is able to be returned and is not returned, penance is not accomplished but feigned. If however it is truly done, the sin is not remitted until thing taken is restored if it is able to be restored. Often what is taken has been lost, he doesn't have it to return. To this we certainly cannot say: Return what you have taken." This Augustine: "So you would yield and serve God in good station and pray for those for whom you are bound, and so no one can be excused from restitution, either corporal or spiritual." "Give alms out of your substance," (Tob 4:7), and not from another's. However much you can, so be merciful. If much has come to you, give abundantly, if a little has come to you, even then try to give your little bit generously.

6. FORGIVENESS OF INJURIES

The sixth jug is forgiveness of injuries. If you want God to forgive the injuries, which you have committed against God, forgive your enemies their injuries which they have committed against you. To the extent that you forgive your enemies, to that extent God forgives you, because God cannot be bested by creatures in goodness, which would be the case if you would forgive and he would not forgive you. Tell how in the particular or universal judgment God would show to the soul its sins saying, "Let's see what I have done for you, and what you have done for me." Blessed are you if you then are able to say, truthfully, "And if I have not have done as much for you as you have done for me, nevertheless out of your love forgive such an injury, etc." God is satisfied, and so he himself says, "For if you will forgive men their offences, your heavenly Father will forgive you also your offences. But if you will not forgive men, neither will your Father forgive you your offences," (Mt 6: 14-15).



So much for the theme of the six water jugs set out for purification. Thanks be to God.

Luke 2:22 (Douay trans.) And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord: 23 As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord: 24 And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves, or two young pigeons: 25 And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him.


"And after the days of her purification," (Lk 2:22). This present feast is one of the greater of the whole year. Reason. Because there are three grades of sanctity, which we celebrate in this feast.

The first, about eminent persons, that is exalted,

The second, even greater, namely about a holy and excellent person.

The third, much greater, about a transcendent holy person.


I say first, that at the first grade was certain of the apostles, Peter and Paul etc., John the Baptist, the martyrs and confessors etc. Therefore their feasts are great. The second grade is the Virgin Mary, who not only is holy, but has an excellence above all the saints, and so her feasts are greater. In the third grade is Christ alone, who transcends all heights of creatures. And so his feasts, like Christmas, Epiphany, Presentation, Resurrection, etc., are the greatest. These three grades of saints I find in today's feast, because today the feast is:

About Simeon, the eminent saint,

About the Holy Virgin, more excellent than the others, and

About Christ the holiest, most transcendentally,

Who today was presented in the temple by the Virgin Mary, just as now women, after childbirth, come to the church with their offspring. And so this feast has three names. Inasmuch as it is of Simeon, it is called the day of Simeon's Meeting. Inasmuch as it is of Jesus Christ, it is called the day of his Presentation. Inasmuch as it is of the Virgin Mary, it is called the day of the Purification of Mary. And because today is especially the feast of the Virgin Mary, and so uniquely the theme speaks, "the day of her purification," etc. And so first we speak of the Virgin. Second of Christ. Third of St. Simeon.


PURIFICATION OF MARY

First, insofar as the present feast touches the Virgin, it is called the Day of the Purification of Mary. Now when you hear that the Virgin Mary needs purification, because she has never sinned in any way, neither in her heart by thinking wrongly, nor by her mouth, by speaking vainly, nor by doing ill with her body, moreover she was purer than the sun, to the extent that the Holy Spirit was in love [philocaptus] with her. About her purity the Canticle of Canticle says, "How beautiful you are, my love, how beautiful you are!" (Song 4:1), and again, "You are all beautiful, O my love, and there is not a spot in you," (v. 7). Note how it is like a lover speaking. And "beautiful" is said three times, she was beautiful in the soul, because she never had a wicked or vain thought, otherwise with us. Second, beautiful in voice, because she never spoke in vain or frivolously, or indiscreetly. We, on the other hand do not have a "beautiful voice." Third, "beautiful," in her whole body, because she is without any defect and negligence, temperate in food and drink, diligent in the service of God; it is otherwise with us.

Why, therefore, does the theme state, the day of the Purification of Mary? St. Luke raises this question in today's gospel, saying, "the day of the purification of Mary." He immediately says, "according to the law of Moses," and he does not say according to the her own person, because she did not need it.

Let us now see what the law of Moses is which he gives to women giving birth to males. The law says, "If a woman having received seed shall bear a man child, she shall be unclean seven days,... neither shall she enter into the sanctuary, until the days of her purification be fulfilled," (Lv 12:2,4). So this precept does not touch the Virgin Mary, because she did not give birth "having received seed." So St. Thomas III, q. 37, a. 4 "Whether it was fitting that the Mother of God should go to the temple to be purified?" And he replies yes:

As the fullness of grace flowed from Christ on to His Mother, so it was becoming that the mother should be like her Son in humility: for "God gives grace to the humble," as is written James 4:6. And therefore, just as Christ, though not subject to the Law, wished, nevertheless, to submit to circumcision and the other burdens of the Law, in order to give an example of humility and obedience; and in order to show His approval of the Law; and, again, in order to take away from the Jews an excuse for calumniating Him: for the same reasons He wished His Mother also to fulfill the prescriptions of the Law, to which, nevertheless, she was not subject.

And so, expressly, the evangelist Luke says, "And after the days of her purification, according to the law of Moses," (Lk 2:22). She herself had no need of purification, for in Leviticus 12 it says, "If a woman having received seed shall bear a man child," (Lv 12:2). Moses seems to have spoken to exempt the mother of God from uncleanness, who had given birth having not received seed, and so it is clear that she was not obliged to the fulfillment of this precept, but fulfilled the observance of purification voluntarily.

But here is the question. Why did God ordain this law? It is never a sin to generate children in the state of matrimony. The response is that it is not. But many reasons are given by the holy doctors. I wish to declare only one. The reason for this law is because all the precepts of the law are reduced and are included in the ten commandments of the Decalogue, which is broken down fourfold, namely by deed, omission, word and thought. Four times ten makes forty. Women in conceiving, bearing, birthing and nursing sin against the precepts of God in these four ways, and so they experience the day of purification.

1. First they sin in the act of conceiving. For God has ordered the act of generation for the conservation of human nature. Many are not urged toward it unless like a horse or mule, a dog or pig, according to the sensuality of the flesh, when they ought to have the intention of the preacher, who preaches to convert the pagans to God, so that paradise be filled with the children of God, so the propagators ought to have the intention of begetting children for paradise. The Virgin Mary however did not sin by deed, because she conceived not by a man but by the Holy Spirit, who formed the body of our Lord Jesus Christ, like the kernel is formed within a hazel nut or almond. And so the Church sings: "Begotten of no human will, but of the Spirit, Thou art still, the Word of God in flesh arrayed, the promised fruit to man displayed." (Ambrose: Veni redemptor gentium).

2. Second, women sin in childbearing by omission, because if at first they were doing penance, namely by fasting, prayers, pilgrimages, and such, when they are pregnant they give them all up. Although they might be somewhat fastidious, then they make themselves more fastidious, and more delicate. The Virgin Mary did not sin in this way, by omitting something, because St. Bernard says, that she was pregnant without difficulty, moreover the pregnancy bore her. Like a cloud which cannot be raised, but when the rays of the sun touch it, it is raised and is lighter, so the ray of the eternal sun existing in the womb of the Virgin. Thus she did not give up any of her devotions, rather she performed them even more. Like a priest, when carrying the Eucharist, is more devout, so the Virgin, who was the custodian of the body of Christ.

3. Third, women sin in speech when they give birth. When they feel the pains of childbirth they say many vain and indiscreet words. When however they should have recourse to Christ by saying "Jesus" and to the Virgin Mary, who gave birth without pain, and to the saints of God. Some of them curse Eve, some their husbands, other say, "O, if I can get past this, I'll never again approach my husband." But the Virgin did not sin in this way, because she gave birth without pain or misery, like the ray of the sun passes through the glass window without breaking it, it even renders her more beautiful. Isaiah, "It shall bud forth and blossom, and shall rejoice with joy and praise: the glory of Lebanon is given to it: the beauty of Carmel, and Sharon," (Is 35:2).

4. Fourth, women sin by thought in suckling. They think, "Now I have the heir! Now I am the Lady!" When rather in great fear they should be saying, "O Lord, you have given me a son. What will become of my son? Will he be so wicked a man, that he would kill me; or what evil deed might he do that he would be hung, and finally damned?" But the Virgin did not sin in this way. She knew the scriptures. Therefore when in childbirth she saw the miracles which would be done; she was thinking about her passion. And so St. Luke says, Mary "kept all these words," collecting them, "in her heart," (Lk 2:51). When she beheld the infant Jesus, newborn, and naked, in her heart she thought, saying, "O woe, so my son shall be naked on the cross." Then she wrapped him in a blanket, thinking that so she would wrap his body in a shroud in his tomb. Then she put him in the manger in the middle of two animals, thinking, that so he would be suspended between two thieves. It is clear therefore, that the Virgin Mary in no way sinned, neither in the deed of conceiving, nor in the omissions of childbearing, nor in the outcries of childbirth, nor in the thoughts of nursing. Other women are sinners.

Rightly Bernard says that she was like her son, who wished to endure circumcision to which he was not bound, because it is given as a sign of sin, like cutting off the ears of a thief as a mark of his thievery. So the Virgin wished to keep this law, to which she was not obliged.

Practically and plausibly we should here explain how she was exempted from that law, because on the fortieth day from the birth of her son, as it is today, she came to the temple of the Lord, in which were standing the generous and rich women, and the poor and simple, and the virgins, each group separately. And the Jews observe this custom today. The Virgin Mary, however in her entry into the temple considered, thinking with whom should she associate, because although she was generous and most noble, of the tribe of David, nevertheless she was poor and simply clothed, because she had given her whole dowry out of love of God and all the gold which the kings of the orient had given to her, and she was willing to live by her own hands. Therefore if she joined with the rich women, they could have said to her, "Go to your own place. Dear God, the wife of a poor carpenter wants to associate herself with us! etc." If with the virgins, although she would have been a virgin, they would have said to her, "And you, who have a husband and son wish to come with us? How about this!" Therefore she put herself with the simple and poor women, and so was fulfilled a certain prophecy which the Holy Spirit predicted through the mouth of Solomon saying, "As the lily among thorns, so my love," supply "is," " among the daughters," (Song 2:2). We have here an example of humility. Whoever exalts himself, because whoever wishes to be at the head table in dinner parties etc. And so the Virgin Mary, queen of paradise, takes her place at the back. And so Mary says, "Because he has regarded the humility of his handmaid," – she doesn't say "the charity" or, "the virginity." – "For behold from henceforth all generations shall call me blessed," (Lk 1:48). And this was first humility which today she practiced in fulfilling the law.

Note too another great humility in the Virgin Mary, because the gospel today says, "to do for him according to the custom of the law," (Lk 2:27). The custom of the law was, as is clear from Leviticus 12, that when after childbirth on the fortieth day the woman comes to the temple, on bended knees before the priest, she would say, "Here is the offering. You are to offer a sacrifice for me, that God might forgive my sins which I have committed, conceiving, bearing, birthing and nursing." Then the priest, having accepted the offering and making the sacrifice, gives the woman a blessing, and the woman goes away. The Virgin Mary wished today to observe this custom, coming into the temple, and speaking to the priest – not to Simeon, because we do not read that he was a priest, but a holy man. Today is the fortieth day since she gave birth to her son, and on the eighth day he was circumcised, and was called "Jesus," and she gave a pair of turtledoves as an offering for him, or two young pigeons, asking that he pray for her. O what great humility! The most holy one speaks to a sinner, "Pray for me." And the priest did not recognize her, or rather he knew her in the Isaiah saying, "Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel," (Isa 7:14). Then was fulfilled the prophecy of Solomon saying in the person of the virgin, "I am black but beautiful, O you daughters of Jerusalem," etc. (Song 1:4), "Do not consider me that I am brown, because the sun has altered my color," (v. 5). The Virgin was black to ignorant eyes, eyes not recognizing her; but she was beautiful to the angels of God. "Do not consider me," supply "in disdain," "because the sun has altered my color," because the heat of divine love so humbles one, supply by inflaming. And so she can say to us that of Matthew 11, "learn of me, because I am meek, and humble of heart: and you shall find rest for your souls. For my yoke is sweet and my burden light," (Mt 11:29-30).


PRESENTATION OF JESUS CHRIST

Second, this feast next touches our Lord Jesus Christ. It is also named the Day of the Presentation of Jesus Christ. We understand that Christ did not need a presentation, because he never was apart from God the Father, nor was he ever absent. Just as the sun sends forth its rays to us, and nevertheless the rays are always with the sun, so to with Christ. We are distanced from God by sin, and so we need a presentation. Christ however was always present to the Father, even while in the womb of the Virgin, day and night. And so the Father said to him, "Son, you are always with me," (Lk 15:31). Although I will send you in the world for enlightening in evangelical faith, for warming in the love of God and bearing fruit in good works.

So today the presentation of Christ was not of necessity but of humility, just like the purification of the Virgin mother. Christ indeed wished to observe the law of presentation, as St. Thomas says III, q. 37, a. 3, where he says, that Christ wished to be "made under the Law, that He might redeem them who were under the Law" (Gal 4:4-5), and that the "justification of the Law might be" spiritually 'fulfilled' in His members. And in the solution to the third objection [ad 3m], he says:

For this very reason He wished the legal victims to be offered for Him who was the true Victim, in order that the figure might be united to and confirmed by the reality, against those who denied that in the Gospel Christ preached the God of the Law. "For we must not think," says Origen (Hom. xiv in Luc.) "that the good God subjected His Son to the enemy's law, which He Himself had not given."

These remarks are in the same citation. We gather from the body of this article 3, and from the solutions to the objections, that Christ wished to be presented in the temple today for four reasons.

1. First for the fulfillment of the law. And this the Doctor [St. Thomas] touches in the body of the article where he says:

Now, the Law contained a twofold precept touching the children born. one was a general precept which affected all--namely, that "when the days of the mother's purification were expired," a sacrifice was to be offered either "for a son or for a daughter," as laid down Leviticus 12:6. And this sacrifice was for the expiation of the sin in which the child was conceived and born; and also for a certain consecration of the child, because it was then presented in the Temple for the first time. Wherefore one offering was made as a holocaust and another for sin.

The other was a special precept in the law concerning the first-born of "both man and beast": for the Lord claimed for Himself all the first-born in Israel, because, in order to deliver Israelites, He "slew every first-born in the land of Egypt, both men and cattle" (Ex 12:12-29), the first-born of Israel being saved; which law is set down Exodus 13. Here also was Christ foreshadowed, who is "the First-born amongst many brethren" (Rom 8:29).

Therefore, since Christ was born of a woman and was her first-born, and since He wished to be "made under the Law," the Evangelist Luke shows that both these precepts were fulfilled in His regard. First, as to that which concerns the first-born, when he says (Lk 2:22-23): "They carried Him to Jerusalem to present Him to the Lord: as it is written in the law of the Lord, 'Every male opening the womb shall be called holy to the Lord.'" Secondly, as to the general precept which concerned all, when he says (Lk 2:24): "And to offer a sacrifice according as it is written in the law of the Lord, a pair of turtle doves or two young pigeons." (Summa theologiae, III, q. 37, a. 3, body).

2. Second, Christ wished to be offered in the temple for the sanctification of the temple. And this the same Doctor [St. Thomas] says such in the response to the first objection:

As Gregory Nazianzen says that that precept of the law: "Sanctify unto me every firstborn that opens the womb among the children of Israel," (Ex. 13:2), was fulfilled in God incarnate alone in a special manner exclusively proper to Him. For He alone, whose conception was ineffable, and whose birth was incomprehensible, opened the virginal womb which had been closed to sexual union, in such a way that after birth the seal of chastity remained inviolate." Consequently the words "opening the womb" imply that nothing hitherto had entered or gone forth therefrom. Again, for a special reason is it written "'a male, because He contracted nothing of the woman's sin:" and in a singular way "is He called 'holy,' because He felt no contagion of earthly corruption, whose birth was wondrously immaculate" (Ambrose, on Luke 2:23). (St. Thomas, ibid., ad 3m)

And so he did not need to be sanctified in the temple, but rather the temple ought to be sanctified by him, because he was and is the saint of saints. Whence Haggai: "Yet one little while, and I will move the heaven and the earth, and the sea, and the dry land. And I will move all nations: and the desired of all nations shall come,... Great shall be the glory of this last house more than of the first" (Hag 2:7-8,10). To Malachi, "And presently the Lord, whom you seek, and the angel of the testament, whom you desire," (Mal 3:1).

3. Third Christ wished to be offered in the temple for our instruction, as the Doctor [Thomas] touches upon in the same place in the response to the second objection, because:

As the Son of God "became man, and was circumcised in the flesh, not for His own sake, but that He might make us to be God's through grace, and that we might be circumcised in the spirit; so, again, for our sake He was presented to the Lord, that we may learn to offer ourselves to God" [Athanasius, on Luke 2:23]. And this was done after His circumcision, in order to show that "no one who is not circumcised from vice is worthy of Divine regard" [Bede, on Luke 2:23].

4. Fourth he wished to be offered in the temple for a mystical significance. The Doctor touches on this in the response to the fourth objection.

The law of Leviticus 12:6,[8] "commanded those who could, to offer, for a son or a daughter, a lamb and also a turtle dove or a pigeon: but those who were unable to offer a lamb were commanded to offer two turtle doves or two young pigeons" [Bede, Hom. xv in Purif.]. "And so the Lord, who, 'being rich, became poor for our [Vulgate: 'your'] sakes, that through His poverty we [you] might be rich," as is written 2 Corinthians 8:9, "wished the poor man's victim to be offered for Him" just as in His birth He was "wrapped in swaddling clothes and laid in a manger" [Bede on Luke 1]. Nevertheless, these birds have a figurative sense. For the turtle dove, being a loquacious bird, represents the preaching and confession of faith; and because it is a chaste animal, it signifies chastity; and being a solitary animal, it signifies contemplation. The pigeon is a gentle and simple animal, and therefore signifies gentleness and simplicity. It is also a gregarious animal; wherefore it signifies the active life. Consequently this sacrifice signified the perfection of Christ and His members. Again, "both these animals, by the plaintiveness of their song, represented the mourning of the saints in this life: but the turtle dove, being solitary, signifies the tears of prayer; whereas the pigeon, being gregarious, signifies the public prayers of the Church" [Bede, Hom. xv in Purif.]. Lastly, two of each of these animals are offered, to show that holiness should be not only in the soul, but also in the body. (St. Thomas, Summa, ibid., ad 4m).

This St. Thomas says in the same article. And because of these four reasons Christ wished to be presented in the temple. Nevertheless from the aforesaid the literal reason is also clear why Christ preserved every firstborn.

But the moral reason is this. Just as indeed between husband and wife there is a marriage for generating offspring, so between the spirit and flesh there is a quasi marriage-union for generating offspring, namely virtuous acts and meritorious works, because the flesh without the spirit counts for nothing. For the sprit moves the flesh to accomplish works of virtue and merits, which are called offspring. So David says, "Your children as olive plants, round about your table," (Ps 127:3). Of these "children," virtuous actions, God wishes the firstborn to be offered to him.

But who is this firstborn? It is a rule of philosophy, that that which is ultimate in execution is first in intention, toward God. For example, if it is asked: Why do you go to Mass today? What was your first intention? If you say: "For the honor of God and of the Virgin, and because of the precept of the church," then you stand right in conscience, because your intention is good, because you are going because of God. If however you say: "I go to church just to see the ladies," etc., then you offer your firstborn to the devil, and not to God, because your intention is evil. The same for alms, if you give them out of an intention of vainglory, or such like, the firstborn is given to the devil. If however it is given so that God would give you alms, the grace which you seek from him, when your soul comes to the gate of paradise, knocking and asking for the alms, that God would give you alms, then the firstborn is given to God. And so in whatever virtuous work, you should inquire within yourself as to whom the firstborn is given and offered, lest merit is lost from an evil intention. A virtuous deed done from a bad intention counts for nothing, and many great virtuous works are lost because they are done with a bad intention, because the firstborn is not offered to God. See why God commands that the firstborn are to be offered to him. And so the Apostle says, "Therefore, whether you eat or drink, or whatsoever else you do, do all to the glory of God," (1Cor 10:31).

Therefore our Lord Jesus Christ as firstborn and only-begotten of the Virgin Mary, wished to be presented to God the Father in the temple and offered in the hands of the priest. And "by five sicles," like five royals of silver, he is redeemed according to the law, which is found in Numbers 18 where it says, "Whatsoever is firstborn of all flesh, which they offer to the Lord, whether it be of men, or of beasts, shall belong to you: only for the firstborn of man shall you take a price..." and he is redeemed, "by five sicles,...which is twenty ebolos." (Num 18:15-16). And so unless he is redeemed, he would belong to the priest, and would serve in the temple.

In fact this is how the presentation took place. The Virgin Mary offered her son, Christ into the hands of the priest, and he offered him to the Lord. O how foolish the priest! If he had known him, he would have adored him. Finally, the priest wished to keep him, seeing that the Virgin mother was poor. And the Virgin said to him, "You are not to keep him. See, I have five sicles. These she had gradually saved up, and received from her own labor, perhaps by eating less, so that she might redeem her son. And she opened her purse, not made of gold or iron, and counted out five sicles according to the custom of the law.

The question here is: Why did Christ wish to be redeemed by five sicles, since he was to be the redeemer of the world, and for this reason he was sent by God the Father? Note two answers to this. One is allegorical, the other moral.

The allegorical is this He wished to be redeemed by five sicles, just as he was about to redeem the world with the five major wounds, which make up our entire redemption: circumcision, flight into Egypt, scourging, crowning and crucifixion. And so David, "Because with the Lord there is mercy: and with him plentiful redemption," (Ps 129:7).

The second reason is moral, giving us an example, as when man is sold to the devil by sin, because to sin mortally is to sell oneself to the devil. For example: He who is pompous and vain, for the price of pride, immediately sells himself to the devil. The greedy, charging interest and a price, by which he is sold to the devil. Include thievery, robbery and the other species of greed. The lustful person, by that delight gives his soul over to the devil. The same for the other sins. And so it is necessary to be redeemed by five sicles, if we wish to be saved, namely by the works of penance. The first is contrition, with the purpose of not returning to sin. Second is oral confession. Third, the affliction of the body. Fourth, the restitution of what is owed. Fifth, the forgiveness of injuries. And this is verified by the words of scripture, "There is one who buys much for a small price, and restores the same sevenfold," (Sir 20:12).
MEETING WITH SIMEON

As for the third, this feast inasmuch as it touches St. Simeon, is said to be the day of the meeting with Simeon. Practically. Then at the time when the Virgin gave birth to her son, all the Jews skilled and learned in the law held for certain that the Messiah was born, because they were seeing the time assigned by the prophets and fulfilled, but they did not know him. And because of this John the Baptist said, "There has stood one in the midst of you, whom you know not," (Jn 1:26). And so many were praying that he might show himself to them, especially Simeon, holy and just. "And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord." And knowing the prophecy: "And presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to his temple," (Mal 3:1), because of this he came to the temple every day. And when he saw a woman carrying a child, he inquired, "Is it a boy or a girl? And the Holy Sprit said nothing to him until this day, when he said to him, "Today you shall meet the Messiah king in the temple; you shall see him." And so after a good sleep he rose in the morning, and went to the temple, purifying himself, and praying, because when the king ought to enter his home, his home should be decorated. And so the church sings: "Adorn thy bridal chamber, O Sion, and receive Christ the King, and with great devotion, expect to see him," (John Damascene: Antiphon for the Feast of the Presentation).

It was otherwise with the priest, who expected him so that he would receive a greater offering, and he would have doves and pigeons. "For all seek the things that are their own; not the things that are Jesus Christ's," (Phil 2:21). For there are three conditions of persons, who are not occupied from certain business matters. First, a child at play. Second, women dancing. Third, priests offering. But of those who are of Jesus Christ, immediately they are aware. When however the Virgin with Joseph entered the temple, the Holy Spirit said to Simeon, "Simeon, this woman is his mother, and her son is the king and Messiah promised in the law." Immediately the old man, weeping for joy, adored him, and receiving him into his arms began to sing a beautiful canticle of four verses: "Now you do dismiss your servant, O Lord, according to your word in peace, etc.," (Lk 2:29). Behold the day of the Meeting of Simeon.

And so today the church sings: "And when his parents brought in the child Jesus, to do for him according to the custom of the law, he also took him into his arms, and blessed God, and said: Now do you dismiss your servant, O Lord, according to your word in peace," (Lk 2:27-29).

It is asked why holy Simeon took him in his arms, because this was not promised to him by the Holy Spirit, but it was promised to him that he would not die until he first saw Christ the Lord. Whence therefore such presumption that he would take him? I reply that for our salvation it does not suffice to see Christ through faith, but it is necessary to receive him in the hands through good works. So Mark, last chapter, "He who believes and is baptized, shall be saved," (Mk 16:16). One might say, "I have those eyes of the soul, the right by believing the divinity of Christ, and the left, the humanity of Christ. So Christ is seen by us on the way. What else is it necessary for me to do? I say, like Simeon, that Christ is received in to our hands through good works. "What shall it profit, my brethren, if a man say he has faith, but has not works? Shall faith be able to save him?" "Faith without works is dead," (James 2: 20, 26). As a sign of this we carry lighted candles in our hands, which signifies three things which are in Christ. The soft wax signifies the flesh of Christ, which has vulnerability, which has been liquefied in the passion. The white wick signifies the most pure soul of Christ. The flame, however, signifies the immense divinity of Christ. It is not sufficient just to see the light on the altar, nor Christ through faith, but to receive him in our hands through good works. And so the Apostle [Paul says], "Glorify and bear God in your body," (1Cor 6:20). Then indeed Christ is born by us when out of love of him we avoid sin. Thanks be to God.