2 Day of the Holy Spirit

(de Civ. Dei, xxii. 29.) Or; They are called our Angels who are indeed the Angels of God. they are Gods because they have not forsaken Him; they are ours because they have begun to have us for their fellow-citizens. As they now behold God, so shall we also behold Him face to face, of which vision John speaks, We shall see him as he is. (1 John 3:2.) For by the face of God is to be understood the manifestation of Himself, not a member or feature of the body, such as we call by that name.

And rightly the Lord has said, "The Son of man has come to save what had perished," so that all the more he might show that not one of these little ones who believe in Christ should be despised. For their sake the Son of God came down from heaven and saved them by his Passion. It was for this that he took on the body of our human weakness, so that he might in every way save this one who had perished. For the elements of the world have kept the law given them by the Lord. Humanity alone has been found the transgressor. Alone we had fallen from immortality into death. And for this reason to save us the Son of God at a mature time descended from heaven according to the will of the Father. Hence, quite rightly Solomon speaks of a time of destroying and a time of saving. There was a time when the devil destroyed humankind. But again there came a time when the Son of God, the only begotten Son of God, saved the human race for life.

For just as the Lord commands that unbelieving and treacherous persons who are a stumbling block to the body of the church should be cut off or plucked out, so he also warns us not to despise any of the little children, that is, humble people in the laity who simply and faithfully believe in the Son of God. For it is not right to despise anyone who believes in Christ. A believer is called not only a servant of God but also a son though the grace of adoption, to whom the kingdom of heaven and the company of the angels is promised. And rightly the Lord adds, "For I tell you that in heaven their angels always behold the face of my Father who is in heaven." How much grace the Lord has toward each one believing in him he himself declares when he shows their angels always beholding the face of the Father who is in heaven. Great is the grace of the angels toward all who believe in Christ. Finally, the angels carry their prayers to heaven. Hence the word of Raphael to Tobias: "When you prayed along with your daughter-in-law Sara, I offered the memory of your prayer in the sight of God." Around them there is also the strong guard of the angels; they help each of us to be free from the traps of the enemy. For a human in his weakness could not be safe amid so many forceful attacks of that enemy if he were not strengthened by the help of the angels.

archangels are entrusted with the administration and guardianship of particular nations and kingdoms: Yea, even that an angel attends each man as his guardian; as when the church says concerning Peter in Acts: It is his angel. The Lord likewise in the Gospels exclaims: For their angels always behold the face of my Father who is in heaven; thus plainly showing that each one of us has his angel, evidently as his guide and his guardian

(ap. Anselm.) Or otherwise; Because so great evils come of brethren being scandalized, Take heed that ye despise not one of these little ones.

(ap. Anselm.) Therefore are they not to be despised for that they are so dear to God, that Angels are deputed to be their guardians; For I say unto you, that in heaven their Angels do always behold the face of my Father which is in heaven.

(Hom. in Ev. 34. 12) But Dionysius says, that it is from the ranks of the lesser Angels that these are sent to perform this ministry, either visibly or invisibly, for that those higher ranks have not the employment of an outward ministry.

(Mor. ii. 3.) And therefore the Angels always behold the face of the Father, and yet they come to us, for by a spiritual presence they come forth to us, and yet by internal contemplation keep themselves there whence they come forth; for they come not so forth from the divine vision, as to hinder the joys of inward contemplation.

The Angels offer daily to God the prayers of those that are to be saved by Christ; it is therefore perilous to despise him whose desires and requests are conveyed to the eternal and invisible God, by the service and ministry of Angels.

(Verses 10, 11.) See that you do not despise one of these little ones. For I tell you that their angels in heaven always see the face of my Father who is in heaven. The Son of Man came to save what was lost. Above, he had said that all close relationships and connections that could cause scandal should be cut off by hand, foot, or eye. Therefore, he tempers the severity of the sentence with a subordinate command, saying: See that you do not despise one of these little ones. Thus, he said, I command severity, so that I may teach the mixing of mercy. As much as is in you, do not despise, but seek the health even of those. But if you see them persevering in sins, and serving vices, it is better for you to be saved alone than to perish with many. For their angels in heaven always see the face of the Father. Great is the dignity of souls, so that each one has been assigned a guardian angel from birth to watch over them. Where do we read in the Apocalypse of John: 'To the angel of the church in Ephesus, write...' (Rev. 2:1). The apostle also commands women to cover their heads in the churches, because of the angels (1 Cor. 11).

The Lord had said, under the type of hand, foot, and eye, that all kin and connection which could afford scandal must be cut off. The harshness of this declaration He accordingly tempers with the following precept, saying, Take heed that ye despise not one of these little ones; i. e. As far as you may avoid despising them, but next to your own salvation seek also to heal them. But if ye see that they hold to their sins, it is better that ye be saved, than that ye perish in much company.

High dignity of souls, that each from its birth has an Angel set in charge over it!

"Take heed that ye despise not one of these little ones; for I say unto you, that their angels do always behold the face of my Father which is in Heaven."

He calleth little ones not them that are really little, but them that are so esteemed by the multitude, the poor, the objects of contempt, the unknown (for how should he be little who is equal in value to the whole world; how should he be little, who is dear to God?); but them who in the imagination of the multitude are so esteemed.

And He speaks not of many only, but even of one, even by this again warding off the hurt of the many offenses. For even as to flee the wicked, so also to honor the good, hath very great gain, and would be a twofold security to him who gives heed, the one by rooting out the friendships with them that offend, the other from regarding these saints with respect and honor.

Then in another way also He makes them objects of reverence, saying, "That their angels do always behold the face of my Father which is in Heaven."

Hence it is evident, that the saints have angels, or even all men. For the apostle too saith of the woman, "That she ought to have power on her head because of the angels." And Moses, "He set the bounds of the nations according to the number of the angels of God."

But here He is discoursing not of angels only, but rather of angels that are greater than others. But when He saith, "The face of my Father," He means nothing else than their fuller confidence, and their great honor.

The bodies of people differ from each other in size, so that some are short, some are tall, and some are in between. Again the short are different in their shortness since they are more short or less short, and the same likewise of the tall, and again of those in between. So it is also in human souls, it seems to me: There is something which distinguishes their shortness, and again, so to speak, their tallness, and, again analogous to the bodily differences, their moderateness. But the bodily difference does not depend on the individuals themselves but on the nature of the seed. So this person becomes tall, that one short and another in between. But with our souls, our own agency that is our actions and our character causes one to be large or small or belonging to those in the middle. And it is in our power whether we grow in stature and receive an increase in size or do not grow and remain small. For we must believe that to attain to manhood and mature manhood at that depends on the person within: passing out of the times of childhood and advancing to manhood and putting aside the stuff of childhood and perfecting the stage of manhood. Just so we must suppose that there is still some measure of spiritual growth to which the most perfect soul can advance in glorifying the Lord and so become great.

The little ones are those that are but lately born in Christ, or those who abide without advance, as though lately born. But Christ judged it needless to give command concerning not despising the more perfect believers, but concerning the little ones, as He had said above, If any man shall offend one of these little ones. A man may perhaps say that a little one here means a perfect Christian, according to that He says elsewhere, Whoso is least among you, he shall be great. (Luke 9:48.)

But this exposition does not seem to agree with that which was said, If any one scandalizes one of these little ones; for the perfect man is not scandalized, nor does he perish. But he who thinks this the true exposition, says, that the mind of a righteous man is variable, and is sometimes offended, but not easily.

Some will have it that an Angel is given as an attendant minister from the time when in the laver of regeneration the infant is born in Christ; for, say they, it is incredible that a holy Angel watches over those who are unbelieving and in error, but in his time of unbelief and sin man is under the Angels of Satan. Others will have it, that those who are foreknown of God, have straightway from their very birth a guardian Angel.

As much as to say, Despise not little ones, for I also for men condescended to become man.

But see, he says, that you do not at all despise those forced out of the church for wickedness. He does not want them to be cast out with any hatred or curse. But he spares those who are guilty of some damage or disorder and often hardened in their own depravity. It is as if it were possible to see even these change again for the better. By "little ones" he means those imperfect in their knowledge or those recently baptized. He does not want these to be looked down upon as ignorant in his teaching.

Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of My Father Who is in heaven. For the Son of Man is come to save that which was lost. He commands them not to disdain those thought to be of little importance, that is, those poor in spirit who are great in God's eyes. They are so greatly loved by God, He says, that they have angels watching over them so that they may not be harmed by the demons. Every believer, and indeed, every one of us human beings, has a guardian angel. The angels of those who are little and humble in Christ are so intimate with God that they always stand before Him and behold His face. From this it is apparent that although we all have angels, the angels of us sinners are ashamed on account of our lack of boldness, and neither do they have boldness to behold the face of God and perhaps even to pray for us. But the angels of those who are humble minded behold the face of God because of the boldness with which they can approach Him. And, the Lord goes on to say, "Why should I say merely that such ones as these have angels? I Myself have come for this very reason, to save that which was lost, and to make those who are thought by many to be of no account My intimate friends."

See that you despise not one of these little ones. Above he had taught the avoidance of scandal on account of punishment; here, however, he teaches its avoidance from the consideration of divine providence: and regarding this he does two things. First, he sets forth the point; secondly, he assigns the reason, at for I say to you, etc. He had said that whoever shall scandalize one of these little ones, it would be better for him that a millstone should be hanged about his neck, etc.; see that you despise them not: for littleness easily leads to contempt. Behold I have made you small among the nations, contemptible among men, Jer 49:15. But it is asked, of which little ones does he speak here. It must be said, of little ones who are little in the esteem of men, but great before God: these are friends of God; Luke 10:16: he who despises you, despises me. But against this it is objected, because such persons are not scandalized, nor do they perish, and yet it is stated below in this chapter that the Son of man came to save that which was lost. It must be said, as Origen resolves, that by the little ones are understood the humble, who are perfect; and such persons are not scandalized, yet they sometimes fall short. Or although not all are scandalized, yet someone is scandalized. According to Jerome, he speaks of little ones in Christ, such as those newly converted to Christ. And then it connects with the preceding part. It has been said that the part that scandalizes should be cut off, and then little ones, and the weak, and sinners, although they should not be scandalized, should nevertheless not be despised. For I say to you, that their angels in heaven always see the face of my Father. Here the reason is assigned from divine providence. First, as to the ministry of angels; secondly, as to the ministry of Christ, at for the Son of man came to save that which was lost. He had said that they should not be despised, because those for whom the Lord has such great care should not be despised. I say to you that their angels. Why "their"? Because they have been deputed to their guardianship: because, as Jerome says, to each individual person an angel has been deputed for his protection; Ps 90:11: for he has given his angels charge over you, to keep you in all your ways; Heb 1:14: are they not all ministering spirits, sent to minister for them who shall receive the inheritance of salvation? These have the office of bringing divine things and announcing them to us. Likewise, they carry our prayers and present them to God; Rev 8:4: and the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel. Hence if the Lord provides for them so generously that he wills them to be served by angels, they should not be despised; in Sir 35:18 it is said of the widow that her tears ascend from her cheek up to heaven. Or their angels, because they are their fellow citizens, because there is one society of angels and men; hence they are fellow citizens of the heavenly city. Hence such is their dignity, because they always see the face of my Father who is in heaven. And here four things can be indicated. First, the continuity of the vision, because they always see. Someone might say, since they are sometimes sent on missions, why do they not always see the face of God: and therefore he says always. Likewise, the sublimity of their vision is noted. We see something of the highest things, but in a certain obscurity, and through creatures, as is stated in Rom 1:20: for the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made. But the angels see from a certain height; hence he says in heaven. Likewise, an open vision is noted; for we see now through a glass in a dark manner, but then face to face, 1 Cor 13:10. It should not be said that God has a bodily face, but face means his open vision. For when someone is seen in a mirror, he is not seen with an open vision; but when face to face, then he is seen openly. So God is seen in a mirror when he is seen through creatures; but when in himself and through himself, then it will be a vision face to face. Chrysostom says that a certain excellent joy is noted, because these are perfect men: if the angels are their ministers, it indicates that there is a certain greater joy for them than for the angels. Hence they see him present to them. Hence not only vision is a gift, but also comprehension; Phil 3:12: but I follow after, if I may by any means apprehend. But why does he say my Father, who is in heaven? To exclude the error of those who posited angels, i.e., demons. For they said that the angels are in heaven, the demons in the middle, and therefore they are intermediaries and our ministers. Therefore to exclude this he says they always see the face of my Father, who is in heaven. Likewise, another reason is to promote our desire, because if they see, we also shall see; for this we ought to hope.

"For the Son of Man is come to save that which was lost."

Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings in the Father also as desiring these things. ... And by the angels again that are entrusted with these same mean brethren, He makes them objects of veneration, and from His own will and passion (for when He said, "The Son of Man is come to save that which was lost," He signifies even the cross, like as Paul saith, speaking of a brother, "For whom Christ died"); and from the Father, for that neither to Him doth it seem good that one should perish...

Him let us also imitate, refusing none of the tasks that seem lowly and troublesome for our brethren's sake; but though we have to do service, though he be small, though he be mean for whom this is done, though the work be laborious, though we must pass over mountains and precipices, let all things be held endurable for the salvation of our brother. For a soul is an object of such earnest care to God, that "He spared not His own Son."

By that which was lost, understand the human race; for all the elements have kept their place, but man was lost, because he has broken his ordained place.

Wherefore, if the image of a "son" is not entirely suitable to a Jew either, our interpretation shall be simply governed with an eye to the object the Lord had in view. The Lord had come, of course, to save that which "had perished; " "a Physician.

But lest it seem to be a small thing that angels have been deputed to the guardianship of men, he proves this also by the ministry of Christ. And first he proves this; secondly, he introduces a similitude. He says therefore that little ones should not be despised, because the Son of man came to save that which was lost. 1 Tim 1:15: Christ Jesus came into this world to save sinners. Above, 1:21: for he shall save his people from their sins.

(ap. Anselm.)f; Or, By the ninety-nine sheep, which He left on the mountains, are signified the proud to whom a unit is still wanting for perfection. When then He has found the sinner, He rejoices over him, that is, He makes his own to rejoice over him, rather than over the false righteous.

In Christendom he will never find rest. The perpetual public criticism and public change which is the note of all our history springs from a certain spirit far too deep to be defined. It is deeper than democracy; nay, it may often appear to be non-democratic; for it may often be the special defence of a minority or an individual. It will often leave the ninety-and-nine in the wilderness and go after that which is lost. It will often risk the State itself to right a single wrong; and do justice though the heavens fall. Its highest expression is not even in the formula of the great gentlemen of the French Revolution who said that all men were free and equal. Its highest expression is rather in the formula of the peasant who said that a man's a man for a' that. If there were but one slave in England, and he did all the work while the rest of us made merry, this spirit that is in us would still cry aloud to God night and day. Whether or no this spirit was produced by, it clearly works with, a creed which postulates a humanised God and a vividly personal immortality. Men must not be busy merely like a swarm, or even happy merely like a herd; for it is not a question of men, but of a man. A man's meals may be poor, but they must not be bestial; there must always be that about the meal which permits of its comparison to the sacrament. A man's bed may be hard, but it must not be abject or unclean: there must always be about the bed something of the decency of the death-bed.

This is the spirit which makes the Christian poor begin their terrible murmur whenever there is a turn of prices or a deadlock of toil that threatens them with vagabondage or pauperisation; and we cannot encourage the Dean with any hope that this spirit can be cast out.

"Which of you, having a hundred sheep, if he loses one of them, does he not leave the ninety-nine in the desert and go after the one that was lost?" Behold, with wonderful dispensation of mercy, the Truth gave a similitude which man might recognize in himself, and yet which pertained especially to the very author of mankind. For since one hundred is a perfect number, he himself had a hundred sheep when he created the substance of angels and men. But one sheep was lost when man, by sinning, abandoned the pastures of life. He left the ninety-nine sheep in the desert because he left those supreme choirs of angels in heaven. But why is heaven called a desert, unless because desert means abandoned? For man abandoned heaven when he sinned. The ninety-nine sheep remained in the desert while the Lord was seeking one on earth, because the number of rational creatures, namely of angels and men, which had been created to see God, was diminished by the perishing of man, and so that the perfect sum of sheep might be made whole in heaven, lost man was being sought on earth. For what this evangelist calls "in the mountains," signifies in the heights, because indeed the sheep that had not perished stood in the lofty places.

(Hom. in Ev. xxxiv. 3.) This refers to the Creator of man Himself; for a hundred is a perfect number, and He had a hundred sheep when He created the substance of Angels and men.

(ubi sup.) The Evangelist says they were left on the mountains, to signify that the sheep which were not lost abode on high.

But by the one sheep is to be understood one man, and under this one man is comprehended the whole human race. He that seeks man is Christ, and the ninety and nine are the host of the heavenly glory which He left.

When he said, "See that you do not despise one of these little ones," he is calling us to be merciful. Then he adds the parable of the ninety-nine sheep left in the mountains and the one stray that because of its great weakness could not walk. The good shepherd carried it on his shoulders to the rest of the flock. This, some say, is the shepherd "who, though he was in the form of God, did not count equality with God a thing to be grasped but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross." For that reason he descended to earth: to save the one sheep that had perished, that is, the human race. Others think that by the ninety-nine sheep should be understood the number of the righteous and by the one sheep the number of the sinners, according to what he said in another place: "I have come not to call the righteous but the sinners; for it is not the healthy who have need of the physician but those who are ill."

(Vers. 12, 13.) What do you think? If a man has a hundred sheep, and one of them goes astray, doth he not leave the ninety and nine in the mountains, and goeth to seek that which is gone astray? And if it so be that he findeth it: Amen I say to you, he rejoiceth more for that than for the ninety and nine that went not astray. In conclusion he calls to clemency one who had despatched him, saying: See that you do not despise one of these little ones, and he adds the parable of the ninety and nine sheep left in the mountains, and of the one that went astray, which the good shepherd, because of its great weakness, could not go after, and so he brought it back on his shoulder to the rest of the flock. Some think that he, who was in the form of God, yet did not consider equality with God something to be grasped, but emptied himself, taking the form of a servant, being obedient to the Father even unto death, even death on the cross (Philippians 2:6-8): and for this reason he descended to the earthly realm, to save the one lost sheep, that is, the human race. But others think that the number of ninety-nine sheep represents the righteous, and the one sheep, the sinner, as he said elsewhere: I have not come to call the righteous, but sinners: for it is not the healthy who need a doctor, but the sick (Luke 5:32). This parable in the Gospel according to Luke is written with two other parables, the parable of the ten drachmas and the parable of the two sons (Luke 15).

Others think that by the ninety and nine sheep are understood the number of the righteous, and by the one sheep the sinners, according to that said in another place, I am not come to call the righteous but sinners to repentance. (Matt. 9:13.)

Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings in the Father also as desiring these things. "For how think ye?" saith He; "If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, he rejoiceth over it more than over the ninety and nine, which went not astray. Even so it is not will before your Father, that one of these little ones should perish."

Seest thou by how many things He is urging to the care of our mean brethren. Say not then, "Such a one is a blacksmith, a shoemaker, he is a ploughman, he is a fool," and so despise him. For in order that thou shouldest not feel this, see by how many motives He persuades thee to practise moderation, and presses thee into a care for these. He set a little child, and saith, "Be ye as little children." And, "Whosoever receiveth such a little child receiveth me;" and, "Whosoever shall offend," shall suffer the utmost penalties. And He was not even satisfied with the comparison of the "millstone," but added also His "woe," and commanded us to cut off such, though they be in the place of hands and eyes to us. And by the angels again that are entrusted with these same mean brethren, He makes them objects of veneration, and from His own will and passion (for when He said, "The Son of Man is come to save that which was lost," He signifies even the cross, like as Paul saith, speaking of a brother, "For whom Christ died"); and from the Father, for that neither to Him doth it seem good that one should perish; and from common custom, because the shepherd leaves them that are safe, and seeks what is lost; and when he hath found what was gone astray, he is greatly delighted at the finding and the saving of this.

If then God thus rejoices over the little one that is found, how dost thou despise them that are the objects of God's earnest care, when one ought to give up even one's very life for one of these little ones? But is he weak and mean? Therefore for this very cause most of all, one ought to do everything in order to preserve him. For even He Himself left the ninety and nine sheep, and went after this, and the safety of so many availed not to throw into the shade the loss of one. But Luke saith, that He even brought it on his shoulders, and that "There was greater joy over one sinner that repenteth, than over ninety and nine just persons" And from His forsaking those that were saved for it, and from His taking more pleasure in this one, He showed His earnestness about it to be great.

Let us not then be careless about such souls as these. For all these things are said for this object. For by threatening, that he who has not become a little child should not so much as at all set foot in the Heavens, and speaking of "the millstone," He hath brought down the haughtiness of the boastful; for nothing is so hostile to love as pride; and by saying, "It must needs be that offenses come," He made them to be wakeful; and by adding, "Woe unto him by whom the offense cometh," He hath caused each to endeavor that it be not by him. And while by commanding to cut off them that offend He made salvation easy; by enjoining not to despise them, and not merely enjoining, but with earnestness (for "take heed," saith He, "that ye despise not one of these little ones"), and by saying, "Their angels behold the face of my Father," and, "For this end am I come," and "my Father willeth this," He hath made those who should take care of them more diligent.

Seest thou what a wall He hath set around them, and what earnest care He taketh of them that are contemptible and perishing, at once threatening incurable ills to them that make them fall, and promising great blessings to them that wait upon them, and take care of them, and bringing an example from Himself again and from the Father?

Him let us also imitate, refusing none of the tasks that seem lowly and troublesome for our brethren's sake; but though we have to do service, though he be small, though he be mean for whom this is done, though the work be laborious, though we must pass over mountains and precipices, let all things be held endurable for the salvation of our brother. For a soul is an object of such earnest care to God, that "He spared not His own Son."

Note, that nine wants only one to make it ten, and ninety and nine the same to be a hundred. Thus members which want one only to be perfect, may be larger or smaller, but yet the unit remaining invariable, when it is added makes the rest perfect. And that the number of sheep might be made up perfect in heaven, lost man was sought on earth.

How think ye? If a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine on the mountains, and goeth to seek that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father Who is in the heavens, that one of these little ones should perish. What man had a hundred sheep? Christ. For all of the reason-endowed creation, both angels and men, are the hundred sheep, of which Christ is the shepherd, not another sheep. For He is not a creature but the Son of God. So He left the ninety and nine in the heavens, and taking on the form of a servant He came to seek the one sheep, which is the fallen human nature. And He rejoices more over it than over the steadfastness of the angels. This shows in a few words how diligently God pursues the conversion of sinners, and rejoices more over them than over those who are constant in virtue.

What do you think? Here a similitude is set forth. And first, a diligent search is presented; secondly, the joy over the sheep that was found. Hence he says what do you think? He had said that the Son of man came to save that which was lost, because a shepherd seeks the lost sheep. If a man have a hundred sheep. By the number one hundred, the universality of rational creatures is signified: ninety-nine is the same number as nine, but only multiplied, because nine multiplied by ten makes ninety; which number, namely nine, falls short of ten by one; hence by these sheep he signifies all rational creatures; John 10:27: my sheep hear my voice; Ps 94:7: for we are his people and the sheep of his pasture. By the sheep that went astray, the human race is signified. And why did he signify it by a sheep that went astray? Because through one man all went astray; 1 Pet 2:25: you were as sheep going astray. Does he not leave the ninety-nine in the mountains? The text does not read in the desert, but in the mountains, as is found in the Greek. This is explained in three ways. First, because these ninety-nine signify the angels who were left in the mountains, i.e., in the heavens; Ezek 34:13: I will feed them upon the mountains of Israel. Or by the ninety-nine are signified the just, by the lost sheep sinners; and so he left them in the mountains, i.e., in the height of justice; Ps 35:7: your justice is as the mountains of God. Or by the ninety-nine are signified the proud, by the sheep the humble: hence does he not leave the ninety-nine in the mountains, i.e., in their pride, and go to seek the one that went astray? Ps 118:176: I have gone astray like a sheep that is lost; seek your servant, O Lord.

(ap. Anselm.) The Lord found the sheep when He restored man, and over that sheep that is found there is more joy in heaven than over the ninety and nine, because there is a greater matter for thanksgiving to God in the restoration of man than in the creation of the Angels. Wonderfully are the Angels made, but more wonderfully man restored.

For anyone who has sheep is a shepherd. No one is more truly a shepherd than Christ our God. One of his sheep has strayed. It is not the fault of the shepherd but of the sheep that had strayed from its flock. This one sheep is the man Adam, whom in the beginning the Lord had created in his image and likeness. This one strayed from the company of the angels by sinning, and through him the entire human race strayed from God. Our Lord seeks to recall all humanity from death to life. For it was for us that he went to death, so that he might make us alive, these who had died. For he rejoiced even more over the hundredth sheep that was lost than over the ninety and nine. The patriarch of a hundred years, Abraham, had faith in God, and from his faith was held righteous. He received back his one and only son Isaac. Thus Abraham was called, because of his faith, father of the nations. So he crossed from the left onto the right, the number one hundred being viewed as held on the right.Therefore, beloved, the hundredth sheep is the congregation of the nations—but only those who believed and served the Lord in the same way as Abraham did, so that they merit to be placed on the right side. This is just as the Lord himself says: "Then he will set up the sheep on the right but the goats on the left." The "goats" are in this case the unbelieving Jews or infidels and sinners. To those who will be on the left, the Lord will say, "Depart from me, accursed ones, into the eternal fire which my Father has prepared for the devil and his angels."21 Thus God wills "that not one of these little ones perish." But if your brother sins against you, rebuke him. The Lord commands us to rebuke the sinner until he is corrected. But if he cannot be corrected, he is to be considered as a heathen. For our Lord acted as he taught. In his own person he rebuked the people of the Jews straying in the desert. He rebuked them again and again through the law and the prophets. Finally, in his own person in the presence of all the congregation of the saints he chastised the Jewish people.

And when he finds the sheep, he lays it on his shoulders rejoicing. He placed the sheep on his shoulders because by taking on human nature he himself bore our sins. And coming home, he calls together his friends and neighbors, saying to them: "Rejoice with me, for I have found my sheep that was lost." Having found the sheep, he returns home because our Shepherd, having restored man, returned to the heavenly kingdom. There he finds friends and neighbors, namely those choirs of angels who are his friends because they continuously guard his will in their steadfastness. They are also his neighbors because they perpetually enjoy the brightness of his vision through their constant presence. And it should be noted that he does not say "Rejoice with the sheep that was found," but "with me," because indeed our life is his joy, and when we are led back to heaven, we fulfill the celebration of his gladness.

(ubi sup.) We must consider whence it is that the Lord declares that He has joy rather over the converted sinners, than over the righteous that stand. Because these last are often slothful and slack to practise the greater good works, as being very secure within themselves, for that they have committed none of the heavier sins. While on the other hand those who have their wicked deeds to remember, do often through the compunction of sorrow glow with the more heat in their love of God, and when they think how they have strayed from Him, they replace their former losses by gains following. So the general in a battle loves best that soldier who turns in his flight and courageously presses the enemy, than him who never turned his back, yet never did any valorous deed. Yet there be some righteous over whom is joy so great, that no penitent can be preferred before them, those, who though not conscious to themselves of sins, yet reject things lawful, and humble themselves in all things. How great is the joy when the righteous mourns, and humbles himself, if there be joy when the unrighteous condemns himself wherein he has done amiss?

Consequently, the joy is treated: and if it happen that he find it, etc. Here also a threefold reason can be assigned. That the Lord rejoices over good things is stated in Zeph 3:17: your God will rejoice over you with gladness. If by the ninety are signified the angels, and by the sheep man, the reason is plain, because man was worthy of restoration; Heb 2:16: for nowhere does he take hold of the angels, but of the seed of Abraham he takes hold. If by the ninety we understand the just, similarly the reason is plain, because a commander loves more the soldier who falls in battle and afterwards fights bravely at all times, than one who never fell and always fights half-heartedly. So, when someone has sinned and afterwards rises strongly and always conducts himself bravely, God loves him more; 2 Cor 7:9: I rejoice because you were made sorrowful unto penance; therefore the Lord rejoices more over him, etc., since he is of greater zeal. Yet this should not be extended to all, because a just person can have so much zeal that he pleases God more than a penitent. According to the third exposition also, the reason is clear, because he rejoices more over the one who acknowledges his sin, as is evident from the publican and the Pharisee.

The sheep that became lost is the sinner lost from the flock of a hundred. This could refer to the number of the heavenly powers. These powers are capable of speech and reasoning. The one sheep is counted as being among the flock, a part of a great number, as if among "a hundred sheep." His wandering is the consequence of Adam's fall. He is searched for. He is of like nature to those who stay at God's side. He is necessary for their full complement, so that the shepherd may not be deficient and wanting. The summing up of what Paul calls "the whole in Christ" involves the regaining of the deficient part, since the composition of the whole in Christ is not complete because of the deficient and absent one.

We must consider, my brothers, why the Lord declares there is more joy in heaven over converted sinners than over the just who stand firm, unless it is what we ourselves know through daily experience of observation: that very often those who know themselves weighed down by no burden of sins do indeed stand in the way of justice, commit no unlawful acts, yet do not anxiously long for the heavenly homeland, and grant themselves as much use of lawful things as they remember having committed no unlawful ones. And very often they remain sluggish in practicing the highest goods, because they are quite secure in themselves that they have committed no graver evils. But on the contrary, sometimes those who remember having done certain unlawful things, pierced with compunction by their very grief, burn ardently with love of God, and exercise themselves in great virtues, seek out all the difficulties of holy struggle, abandon all worldly things, flee honors, rejoice when insults are received, burn with desire, long for the heavenly homeland; and because they consider that they have strayed from God, they compensate for preceding losses with subsequent gains. Therefore there is greater joy in heaven over a converted sinner than over a just person standing firm, because a commander in battle also loves more that soldier who, returning after flight, vigorously presses the enemy, than the one who never showed his back, and never performed any deed of valor. So too the farmer loves more that land which after thorns brings forth abundant crops, than that which never had thorns and never produces a fertile harvest.

(Verse 14) So it is not the will of your Father who is in heaven that one of these little ones should perish. He refers to the previously stated proposition, of which he said: See that you do not despise one of these little ones; and he teaches this by means of a placed parable, so that the little ones may not be despised. And in what he says: It is not the will of your Father that one of these little ones should perish: whenever one of these little ones perishes, it is shown that it is not by the will of the Father.

What follows, Even so it is not the will, &c. is to be referred to what was said above, Take heed that ye despise not one of these little ones; and so He shows that this parable was set forth to enforce that same saying. Also in saying, It is not the will of my Father which is in heaven that one of these little ones should perish, He shows that so oft as one of these little ones does perish, it is not by the Father's will that it perishes.

He concludes therefore: so it is not the will of your Father, who is in heaven, that one of these little ones should perish. He says less and signifies more, because his will is that they be saved; 1 Tim 2:4: who will have all men to be saved. For if he did not will it, he would not send angels. Ezek 18:23: is it my will that a sinner should die? says the Lord.

(Serm. 82. 1.) Our Lord admonishes us not to overlook one another's faults, yet not so as seeking for matter of blame, but watching what you may amend. For our rebuke should be in love, not eager to wound, but anxious to amend. If you pass it by, you are become worse than he. He by doing you a wrong hath done himself a great hurt; you slight your brother's wound, and are more to blame for your silence than he for his ill words to you.

(de Civ. Dei, i. 9.) For often we wrongly shun to teach and admonish, or to rebuke and check the wicked, either because the task is irksome, or because we would escape their enmity, lest they should harm or obstruct us in temporal things, whether in gaining objects we desire, or in holding what our frailty fears to love. But if any one spares reproof of evil doers, because he seeks fitter occasion, or fears to make them worse, or that they may be an impediment to the good and pious living of other weak ones, or may grieve them, or turn them from the faith; herein there is seen no considerations of covetousness, but the prudence of charity. And much weightier reason have they who are set over the churches, to the end they should not spare to rebuke sin; though not even he is free from this blame, who, though not in authority, wots of many things in them to whom he is bound by the ties of this life, which should be touched by admonition or correction, but neglects to do so; shunning their displeasure on account of things which he does not unduly use in this life, but wherewith he is unduly delighted.

(Serm. 82, 7.) When any one therefore offends against us, let us be very careful, not for ourselves, for it is glorious to forget an injury; forget therefore your own wrong, but not the wound your brother has sustained; and tell him of his fault between him and you alone, seeking his amendment and sparing his shame. For it may be that out of shame he will seek to defend his fault, and thus you will only harden, while you sought to do him good.

(ubi sup.) But the Apostle says, Them that sin 'rebuke before all, that others may fear to do the like. (1 Tim 5:20.) Sometimes therefore your brother is to be spoken to between thee and him alone, sometimes to be rebuked before all. What you must do first, attend and learn; If thy brother, says He, sin against thee, tell him of his fault between thee and him alone. Why? Because he has sinned against you? What is it that he has sinned against you? You know that he has sinned, and therefore since his sin was in private, let your rebuke be in private too. For if you alone know of his trespass, and proceed to rebuke him before all, you do not correct but betray him. Your brother has sinned against you; if you alone know thereof, then he has sinned against you only; but if he did you a wrong in the presence of many, then he has sinned against those also who were witnesses of his fault. Those faults then are to be rebuked before all, that are committed before all; those which are done in private, are to be rebuked in private. Discern times, and the Scriptures are consistent. But why do you correct your neighbour? Because his trespass has hurt yourself? Far be it from thee. If you do it from self-love, you do nought; if you do it from love of him, you do most rightly. Lastly, in what you shall say to him, keep in view for whose sake it is that you ought to do it, for your own or for his, for it follows, If he hear thee, thou hast gained thy brother; do it therefore for his sake, that you may gain him. And do you confess that by your sin against man you were lost; for if you were not lost, how has he gained you? Let none then make light of it when he sins against his brother.

A brother learnt that another brother was angry with him, and went to make it up but the other did not open the door of his cell. So he went to a hermit, and told him about it. The hermit said, 'See that you have no reason, which looks like a just reason, in your heart for blaming your brother: as though you would accuse him and justify yourself, for if so God will not touch his heart to open the door to you. I tell you this: even if he has sinned against you, think in your heart that you have sinned against him; justify your brother rather than yourself and then God will put it into his heart to make peace with you.'

And reprove one another, not in anger, but in peace, as ye have it in the Gospel; but to every one that acts amiss against another, let no one speak, nor let him hear aught from you until he repent. But your prayers and alms and all your deeds so do, as ye have it in the Gospel of our Lord.

(Verse 15) But if your brother sins against you, go and confront him between you and him alone. If he listens to you, you have gained your brother. If our brother sins against us, and he harms us in any way, we have the power, indeed the necessity, to forgive our debtors as is commanded. But if someone sins against God, it is not within our power. For divine Scripture says: If a man sins against another man, the priest will pray for him. But if someone sins against God, who will pray for him? On the contrary, we are kind in the face of God's injustice, and in our own insults we exercise hatred. However, the brother must be rebuked privately, so that if he has once lost shame and modesty, he may not remain in sin. And if indeed he listens, we gain his soul, and through the salvation of another, we also acquire salvation for ourselves.

If then your brother have sinned against you, or hurt you in any matter, you have power, indeed must needs forgive him, for we are charged to forgive our debtors their debts. But if a man sin against God, it is no longer in our decision. But we do all tho contrary of this; where God is wronged we are merciful, where the affront is to ourselves we prosecute the quarrel.

Thy brother is to be reproved in private, lest if once he has lost a sense of shame, he should continue in sin.

For, since He had used vehement language against them that cause offense, and on every hand had moved them to fear; in order that the offended might not in this way on the other hand become supine, neither supposing all to be cast upon others, should be led on to another vice, soften in themselves, and desiring to be humored in everything, and run upon the shoal of pride; seest thou how He again checks them also, and commands the telling of the faults to be between the two alone, lest by the testimony of the many he should render his accusation heavier, and the other, become excited to opposition, should continue incorrigible.

Wherefore He saith, "Between thee and him alone," and, "If he shall hear thee, thou hast gained thy brother." What is, "If he shall hear thee?" If he shall condemn himself, if he shall be persuaded that he has done wrong.

"Thou hast gained thy brother." He did not say, Thou hast a sufficient revenge, but, "Thou hast gained thy brother," to show that there is a common loss from the enmity. For He said not, "He hath gained himself only," but, "thou too hast gained him," whereby He showed that both the one and the other were losers before this, the one of his brother, the other of his own salvation.

This, when He sat on the mount also, He advised; at one time bringing him who has given the pain to him that had been pained, and saying, "Be reconciled to thy brother," and at another commanding him that had been wronged to forgive his neighbor. For He taught men to say, "Forgive us our debts, like as we forgive our debtors."

But here He is devising another mode. For not him that gave the pain, doth He now call upon, but him that was pained He brings to this one. For because this who hath done the wrong would not easily come to make excuse, out of shame, and confusion of face, He draws that other to him, and not merely so, but in such way as also to correct what hath been done. And He saith not, "Accuse," nor "Charge him," nor "Demand satisfaction, and an account," but, "Tell him of his fault," saith He. For he is held in a kind of stupor through anger and shame with which he is intoxicated; and thou, who art in health, must go thy way to him that is ill, and make the tribunal private, and the remedy such as may be readily received. For to say, "Tell him of his fault," is nothing else than "Remind him of his errors" tell him what thou hast suffered at his hand, which very thing, if it be done as it ought, is the part of one making excuse for him, and drawing him over earnestly to a reconciliation.

Let us look well whether this precept extends to all sin; for what if any one sin any of those sins which are unto death, such as unnatural crimes, adultery, homicide, or effeminacy, it cannot be meant that such as these are to be admonished privately, and if he hear you, forthwith to say that you have gained him. And not rather first put him out of the Church, or only when remaining obstinate after monition before witnesses, and by the Church? One man, looking at the infinite mercy of Christ, will say, that since the words of Christ make no distinction of sins, it is to go against Christ's mercy to limit His words only to little sins. Another, on the other hand, considering the words carefully, will aver, that they are not spoken of every sin; for that he that is guilty of those great sins is not a brother, but is called a brother, with whom, according to the Apostle, we ought not so much as to eat. But as they who expound this as referring to every sin give encouragement to the careless to sin; so, on the other hand, he, who teaches that one having sinned in little sins and such as are not deadly, is, when he has spurned the admonition of the witnesses and the Church, to be held as a heathen and a publican, seems to introduce too great severity. For whether he finally perishes, we are not able to decide. First, because he who has been thrice told of his fault and not hearkened, may hearken the fourth time; secondly, because sometimes a man does not receive according to his deeds, but beyond his trespass, which is good for him in this world; lastly, because He said not alone, Let him be as a heathen, but Let him be to thee. Whosoever then when reproved three times in a light trespass, does not amend, him we ought to hold for a heathen and a publican, avoiding him, that he may be brought to confusion. But whether he is esteemed of God also as a heathen and a publican, is not ours to decide, but is in the judgment of God.

He does not command us to forgive indiscriminately, but him only that will hearken and be obedient, and do penitence; that neither should forgiveness be unattainable, nor sufferance be too far relaxed.

Moreover if thy brother shall trespass against thee, go and admonish him between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as a Gentile and a publican. Having spoken strong words against those who are a cause of temptation, now He corrects those who have been offended. Lest you, O reader, who have been offended, should utterly fall into error, imagining that the "woe!" was spoken only to him who gave offence, He says, "I want you who have been offended, that is, harmed, to admonish those who have dealt unjustly with you and harmed you, if they are Christians." See what He is saying: "if thy brother," that is, a Christian, "shall trespass against thee." But if an unbeliever wrongs you, then concede to him even what is yours. If it is a brother, admonish him; He did not say "revile" but "admonish." "If he shall hear thee" means "if he shall acknowledge his fault." He desires that sinners first be admonished in private, lest they become even more shameless when admonished before many. But if when admonished before two or more witnesses the sinner still is not ashamed, then divulge his sin to those who preside in the Church. Since he would not listen to two or three, even though the law says that every charge is confirmed by the evidence of two or three witnesses, then let him be chastised by the Church. And if he will not hear the Church, then let him be put out of the Church lest he transmit his wickedness to others as well. Such brethren as these He likens to the publicans, for the publican was notorious for evil doing and was an outcast. It is a consolation to the one who has been wronged, that the wrongdoer is considered as a publican or a Gentile, that is, a sinner or an unbeliever. Is this the only punishment of the wrongdoer? Indeed not, but hear what follows:

If then your brother shall offend against you, etc. Here he treats of forgiving scandal. And first, the order is set forth; secondly, the number, at then Peter came to him, etc. Regarding the first, three things. First, he sets forth a secret admonition; secondly, testimony, at and if he will not hear you, etc.; thirdly, a denunciation, at and if he will not hear them, tell the Church. Regarding the first, he first gives his teaching; secondly, he assigns the reason for what is given, at and if he shall hear you, you shall have gained your brother. He had said that little ones should not be despised, but what should be done if someone scandalizes? Here he teaches. But if your brother shall offend against you, go, and rebuke him between you and him alone. Note first that he says shall offend: hence he speaks of a sin already committed. Therefore the procedure for a sin already committed is different from that for a sin being committed, because a committed sin cannot be made uncommitted; hence in a sin being committed, one must work so that it not be done; Isa 58:6: loose the bands of wickedness, undo the bundles that oppress, etc. Hence in a sin being committed, it is not necessary that such an order be observed; in a sin already committed, it is necessary. Likewise, he says against you. The Gloss says: if he has inflicted injury or insult upon you. Hence he means that we should forgive a sin committed against us; but a sin committed against God, we cannot forgive, as the Gloss says. 1 Sam 2:25: if a man sin against God, who shall pray for him? Likewise, you should especially attend to injuries done by one who is in the same society with you; for others also there should be care, but not as much. 1 Cor 5:12: what have we to do to judge them that are without? Go and rebuke him between you and him alone. The Lord leads the disciples to perfect solicitude and correction. Above, 5:23, the Lord had said that if anyone had offended a brother, he should leave his gift before the altar, etc.; but here he goes further, because not only the one who has done the injury, but the one who has been injured: hence if he shall offend against you, go, etc.; Ps 119:7: with them that hated peace, I was peaceable. And should you first forgive? No; but first you should rebuke: hence he does not command anyone to forgive, but the penitent. Likewise he says rebuke, not reproach or exasperate: and briefly point it out. If he acknowledges it, then you should forgive; hence, instruct them in the spirit of meekness, Gal 6:1. But does one sin who omits this correction? Augustine says: if you do not correct, you have become worse by your silence than he by his sinning. But, since it is true that all are bound to correct, someone might say that this belongs to prelates alone by their office, and to others by charity. Sometimes the Lord permits the good to be punished along with the wicked. Why? Because they did not correct the wicked. Yet Augustine says that sometimes we should desist, if you fear that because of this correction they will not be amended but made worse. Likewise, if you fear it will bring about persecution of the Church, you do not sin. But if you desist lest you be harmed in temporal goods, lest some trouble come upon you, or the like, you sin; Prov 9:8: rebuke a wise man, and he will love you. Rebuke him between you and him alone. And why? Because this correction is done out of charity; and charity is the love of God and neighbor. If you love him, you should desire his salvation. But in this, two things must be attended to, namely, conscience and good reputation. If therefore you wish to save him, you should preserve his reputation; and this you will do by correcting him between yourself and him alone. If you rebuke before everyone, you take away his reputation: yet conscience should be preferred to reputation. Yet it frequently happens that when a man sees his sin made public, he becomes so shameless that he exposes himself to every sin; Jer 2:20: under every spreading tree you prostrated yourself, harlot; Sir 4:25: there is a shame that brings sin. But against this, an objection is raised from 1 Tim 5:20: them that sin, reprove before all. And this is true if the sin is public. For there is one who sins publicly, and he should be rebuked publicly; and one who sins secretly, and he should be rebuked secretly; and this is clear, because Augustine says that if he sinned with you alone knowing, rebuke him between you and him alone. If he shall hear you, you shall have gained your brother. Why does he say this? For three reasons. So that you may know the end for which you should rebuke: because if you rebuke for your own sake, you accomplish nothing, since where the remedy is private, the correction is not meritorious; but if for God's sake, then it avails. Likewise, this is what you should aim at, namely, to plant correction and teaching in the mind of your brother. Likewise, someone might say that losing one's brother would be no great matter. But if it were so, he would not have said you shall have gained your brother. Likewise, you have gained, because he is a member with you: and just as one member has compassion for another, so also should you for your brother. Likewise, you have gained, because you gain salvation for yourself; James 4:11: he who judges his brother, speaks against the law and judges the law; hence James 5:20: he who causes a sinner to be converted from the error of his way, shall save his soul from death, and shall cover a multitude of sins.

If someone has done you injury and you have suffered, what should be done? You have heard the answer already in today's Scripture: "If your brother sins against you, go and tell him his fault, between you and him alone."If you fail to do so, you are worse than he is. He has done someone harm, and by doing harm he has stricken himself with a grievous wound. Will you then completely disregard your brother's wound? Will you simply watch him stumble and fall down? Will you disregard his predicament? If so, you are worse in your silence than he in his abuse. Therefore, when any one sins against us, let us take great care, but not merely for ourselves. For it is a glorious thing to forget injuries. Just set aside your own injury, but do not neglect your brother's wound. Therefore "go and tell him his fault, between you and him alone," intent upon his amendment but sparing his sense of shame. For it might happen that through defensiveness he will begin to justify his sin, and so you will have inadvertently nudged him still closer toward the very behavior you desire to amend. Therefore "tell him his fault between you and him alone. If he listens to you, you have gained your brother," because he might have been lost, had you not spoken with him.

(ap. Anselm.) Or, that if he affirm that it is no trespass, that they may prove to him that it is a trespass.

(Verse 16) But if he does not listen, take one or two more with you, so that by the testimony of two or three witnesses every word may be confirmed. But if he refuses to listen, let a brother be called in. And if he does not listen to him, let a third person be called in, either to correct him or to meet with witnesses.

For in saving another, salvation is gained for ourselves also. Chrys What you should do if he does not yield is added, If he will not hear thee, take with thee one or two. For the more shameless and stubborn he shows himself, the more studious should we be of applying the medicine, and not turn to wrath and hate. As the physician, if he see that the disease does not abate, he does not slack, but redoubles his efforts to heal. And observe how this reproof is not for revenge, but for correction, seeing his command is not to take two with him at first, but when he would not amend; and even then he does not send a multitude to him, but one or two, alleging the law, That in the mouth of two or three witnesses every word may stand. (Deut. 19:15.) This is that you may have witnesses that you have done all your part.

Or it is to be understood in this way; If he will not hear thee, take with thee one brother only; if he yet will not hear, take a third, either from your zeal for his amendment, that shame or admonition may move him; or for the purpose of meeting before witnesses.

What then, if he should disobey, and be disposed to abide in hardness? "Take with thyself yet one or two, that in the mouth of two witnesses every word may be established." For the more he is shameless, and bold, the more ought we to be active for his cure, not in anger and indignation. For the physician in like manner, when he sees the malady obstinate, doth not give up nor grow impatient, but then makes the more preparation; which He commands us to do in this case too.

For since thou appearedst to be too weak alone, make thyself more powerful by this addition. For surely the two are sufficient to convict him that hath sinned. Seest thou how He seeketh not the good of him that hath been pained only, but of him also that hath given the pain. For the person injured is this one who is taken captive by his passion, he it is that is diseased, and weak, and infirm. Wherefore He often sends the other to this one, now alone, and now with others; but if he continue in it, even with the church. For, "Tell it," saith He, "to the Church." For if He were seeking this one's advantage only, He would not have commanded to pardon, seventy times seven, one repenting. He would not so often have set so many over him to correct his passion; but if he had remained incorrigible after the first conference would have let him be; but now once, and twice, and thrice, He commands to attempt his cure, and now alone and now with two, now with more.

Wherefore, with respect to them that are without He saith no such thing, but, "If any one smite thee," He saith, "on thy right cheek, turn to him the other also," but here not in such wise. For what Paul meaneth, saying, "What have I to do to judge them also that are without?" but the brethren he commands both to tell of their faults, and to avoid them, and to cut them off, not being obedient, that they may be ashamed; this Himself also doeth here, making these laws about the brethren; and He sets three over him for teachers and judges, to teach him the things that are done at the time of his drunkenness. For though it be himself that hath said and done all those unreasonable things, yet he will need others to teach him this, like as the drunken man. For anger and sin is a more frantic thing than any drunkenness, and puts the soul in greater distraction.

Who, for instance, was wiser than David? Yet for all that, when he had sinned he perceived it not, his lust keeping in subjection all his reasoning powers, and like some smoke filling his soul. Therefore he stood in need of a lantern from the prophet, and of words calling to his mind what he had done. Wherefore here also He brings these to him that hath sinned, to reason with him about the things he had done.

But for what reason doth He command this one to tell him of his fault, and not another? Because this man he would endure more quietly, this, who hath been wronged, who hath been pained, who hath been despitefully used. For one doth not bear in the same way being told by another of one's fault concerning him that hath been insulted, as by the insulted person himself, especially when this person is alone convicting him. For when he who should demand justice against him, even this one appears to be caring for his salvation, this will have more power than anything in the world to shame him.

Seest thou how this is done not for the sake of just punishment, but of amendment? Therefore He doth not at once command to take with him the two, but when himself hath failed; and not even then doth He send forth a multitude against him; but makes the addition no further than two, or even one; but when he has contemned these too, then and not till then He brings him out to the church.

So much earnestness doth He show, that our neighbor's sins be not exposed by us. And indeed He might have commanded this from the first, but that this might not be, He did not command it, but after a first and second admonition He appoints this.

But what is, "In the mouth of two or three witnesses every word shall be established?" Thou hast a sufficient testimony. His meaning is, that thou hast done all thy part, that thou hast left undone none of the things which it pertained to thee to do.

"But if he shall neglect to hear them also, tell it to the church," that is, to the rulers of it; "but if he neglect to hear the church, let him be to thee as an heathen man and a publican." For after this such a one is incurably diseased.

But mark thou, I pray thee, how everywhere He putteth the publican for an example of the greatest wickedness. For above too He saith, "Do not even the publicans the same?" And further on again, "Even the publicans and the harlots shall go before you into the Kingdom of Heaven," that is, they who are utterly reprobated and condemned. Let them hearken, who are rushing upon unjust gains, who are counting up usuries upon usuries.

Discussion he has inhibited in this way, by designating admonition as the purpose of dealing with a heretic, and the first one too, because he is not a Christian; in order that he might not, after the manner of a Christian, seem to require correction again and again, and "before two or three witnesses," seeing that he ought to be corrected, for the very reason that he is not to be disputed with; and in the next place, because a controversy over the Scriptures can, clearly, produce no other effect than help to upset either the stomach or the brain.

But when "they found not the body (of the Lord Jesus)," "His sepulture was removed from the midst of them," according to the prophecy of Isaiah. "Two angels however, appeared there." For just so many honorary companions were required by the word of God, which usually prescribes "two witnesses." Moreover, the women, returning from the sepulchre, and from this vision of the angels, were foreseen by Isaiah, when he says, "Come, ye women, who return from the vision; " that is, "come," to report the resurrection of the Lord.

For if "in the mouth of three witnesses every word shall stand: " -while, through the benediction, we have the same (three) as witnesses of our faith whom we have as sureties of our salvation too-how much more does the number of the divine names suffice for the assurance of our hope likewise! Moreover, after the pledging both of the attestation of faith and the promise of salvation under "three witnesses," there is added, of necessity, mention of the Church; inasmuch as, wherever there are three, (that is, the Father, the Son, and the Holy Spirit, ) there is the Church, which is a body of three.

And if he will not hear you, take with you one or two more. Here he introduces testimony: take one or two, etc. Deut 19:15: in the mouth of two or three witnesses shall every word stand. But here a question arises: why does he not immediately bring in witnesses? It must be said that conscience should be cleansed in such a way that reputation is not harmed: hence if first and by himself he can succeed, well and good; if not, then let him call witnesses. And Jerome says, first one, and then two. And why? So that they may be witnesses of the correction that was made, because if the matter proceeds further, it should not be imputed to you. Jerome says it is also for another purpose, namely, to convict of the sin: because some persons are so obstinate that they do not acknowledge it, and therefore you should bring witnesses, so that you may convict him of the fact. Or perhaps he will repeat the offense. Or, according to Augustine, to convince him. But against this, it seems to be contradicted by what Augustine says, that before showing it to two, one should show it to the superior, and this is to tell the Church. Therefore it seems to pervert the order. I say that it can be shown to the prelate, either in a judicial order, or as a private person. Augustine therefore intends that it should first be shown to the superior as a private person, so that as a private person he may work toward correction.

But "if he does not listen," that is, if he chooses to justify his sin as if it were a just action, "take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector." Don't consider him now in the number of your brothers. But not even so is his salvation to be neglected. For even the heathen, that is, the Gentiles and pagans, we do not consider in the number of our brothers, yet we constantly pray for their salvation.

(Serm. 82, 7.) That is, regard him no longer in the number of thy brethren. Though even thus we are not to neglect his salvation; for the heathens themselves, that is, the gentiles and pagans, we do not indeed regard in the number of our brethren, yet we ever seek their salvation.

(ap. Anselm.) Or, tell it to the whole Church, that his infamy may be the greater. After all these things follows excommunication, which ought to be inflicted by the mouth of the Church, that is, by the Priest, and when he excommunicates, the whole Church works with him; as it follows, And if he will not hear the Church, let him by unto thee as an heathen, and a publican.

If our brother has sinned against us and damaged us in anything, we have the power of dismissing it, in fact the obligation to do so, since we are commanded to forgive our debtors their debts. But if anyone sins against God, it is not in our control. Divine Scripture says, "If a man has sinned against a man, the priest will pray for him; but if he sins against God, who will speak for him?" But we, on the contrary, are lenient over a sin against God but act out our hatred when we ourselves are insulted. Yet we should immediately reprove our brother, if he has once lost his shame and innocence, so that he does not remain in sin. And if he listens, we profit his soul, and through the salvation of another we too acquire salvation. But if he refuses to listen, we should summon a brother; and if he does not listen to him either, yet a third should be summoned in the hope of either correcting him or meeting him with witnesses. Then if he refuses to listen even to these, the congregation must be told, so that they may curse him. Then the one who could not be saved through shame may be saved through their approbation. But since it is said, "Let him be to you as a heathen and a publican," the person who under the name of faith does an infidel's works is shown to be more cursed than those who openly are heathen. Publicans, figuratively speaking, are those who pursue the profits of the secular world and exact taxes by business, fraud, theft, crimes and false oaths.

(Verse 17) If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. But if he refuses to listen to them as well, then it is necessary to bring in many people, so that he may be held in detestation, and let him who could not be saved by shame be saved by disgrace. However, when it is said, 'Let him be to you as a Gentile and a tax collector,' it is shown that there is a greater detestation for someone who acts as a faithful person under the title of an infidel than for those who openly identify as Gentiles. For publicans are called according to tropology, those who pursue worldly gains and demand taxes through dealings and frauds, thefts, and wicked perjuries.

If yet he will not hear them, then it must be told to many, that he may be held in abhorrence; so that he who could not be saved by his own sense of shame, may be saved by public disgrace; whence it follows, If he will not hear them, tell it to the Church.

That He says, As a heathen and a publican, shows that he is to be more abhorred, who under the name of a believer does the deeds of an unbeliever, than those that are openly gentiles. Those He calls publicans, who pursue worldly gain, and levy contributions by trading, cheating, and villainous frauds, and perjuries.

That is, to those that are over the Church.

Yet the Lord enjoins nothing of this sort to be observed towards those who are without the Church, such as He does in reproving a brother. Of those that are without He says. If any smite thee on the one cheek, offer to him the other also. (Mat. 5:39.) as Paul speaks, What have I to do to judge them that are without? (1 Cor. 5:12.) But brethren he bids us reprove, and turn away from.

Hence he says, and if he will not hear them, tell the Church. Here a denunciation is set forth. And first, a denunciation; secondly, a sentence is given; thirdly, its efficacy. The second is at and if he will not hear the Church, etc.; the third at amen I say to you, etc. He says and if he will not hear them, tell the Church, i.e., the whole community, so that he may be put to shame, so that he who was unwilling to be corrected without shame may be corrected with shame. For there is a shame that brings sin, and there is a shame that brings glory and grace, Sir 4:25. Or tell the Church, i.e., the judges, so that he may be corrected; Deut 21:18: if a man have a stubborn and unruly son, who will not hear the commandments of father and mother, and being corrected, slights obedience, they shall take him and bring him to the elders of the city and to the gate of judgment, etc. Then the punishment is added: and if he will not hear the Church, let him be to you as the heathen and publican. The heathen are the Gentiles and unbelievers; publicans are those who collect tribute, who are public sinners. Hence, as ones set apart, let them be excommunicated by sentence of the Church, because they did not hear the Church. Hence for contumacy alone a man can be excommunicated.

This then is what we have heard the Lord advising, and with such great particularity that he himself adds, "Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." So the very moment you begin to hold your brother as an outsider to the covenant community, "you bind him on earth." But see to it that you bind him justly. For unjust bonds will by justice soon be burst apart.… When you have admonished him and have been "reconciled to your brother," you have thereby "loosed him on earth." And when "you shall have loosed him on earth, he shall be loosed in heaven" also. So this is a weighty matter. You do this not for yourself but for him. For the harm he has done is not primarily to you but to himself.

(ubi sup.) Otherwise; When you begin to hold your brother as a publican you bind him on earth, but take heed that you bind him with just cause; for an unjust cause breaks rightful bonds. But when you have corrected him, and agreed with him, you have loosed him upon earth, and when you have loosed him upon earth, he shall be loosed also in heaven. You confer a great boon not on yourself, but on him, as he had done the hurt not to you but to himself.

That same thing which is said to Peter in Matthew 16, I will give to you the keys, and whatsoever you shall bind upon earth, etc., is also said to the other Apostles in Matthew 18: Amen I say to you, whatsoever you shall bind upon earth shall be bound also in heaven, and whatsoever you shall loose upon earth, etc. Yet it was said far differently to them and to Peter. For to Peter it was said separately and singularly, because in him the fullness of power was to be placed principally and singularly: but to the others it was said collectively; Whatsoever you shall bind, etc., because they were called "into a share of the solicitude." Whence although they had a similar power, they did not however have an equal one: and therefore that word had to be said to the Apostles and to Peter; not however at the same time nor under the same context, but in one way and another.

To hold out a great and terrible fear, by which all men should be reached in this present life, He pronounces that the judgment of the Apostles should be ratified, so that whosoever they bound on earth, i. e. left entangled in the noose of sin, and whosoever they loosed, i. e. accorded the pardon of God's mercy to their salvation, that these should be bound and loosed in heaven.

(Verse 18.) Truly I tell you: whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. For it was said: If, however, he does not listen to the Church, let him be to you like a Gentile and a tax collector, and it could be a hidden response of contempt for a brother, or a silent thought, if you despise me, I despise you, if you condemn me, you will be condemned by my judgment: he gives the power to the apostles, so that they may know that those who are condemned by such are confirmed by human judgment, and whatever is bound on earth is bound equally in heaven.

Because He had said, If he will not hear the Church, let him be to thee as a heathen, and a publican, whereupon the brother so contemned might answer, or think within himself, If you despise me, I also will despise you; if you condemn me, you shall be condemned by my sentence. He therefore confers powers upon the Apostles, that they may be assured that when any are condemned after this manner, the sentence of man is ratified by the sentence of God. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose upon the earth shall be loosed in heaven.

But why did He set him with these? To soothe the person wronged, and to alarm him. Is this only then the punishment? Nay, but hear also what follows. "Whatsoever ye shall bind on earth shall be bound in Heaven." And He did not say to the ruler of the church, "Bind such a man," but, "If thou bind," committing the whole matter to the person himself, who is aggrieved, and the bonds abide indissoluble. Therefore he will suffer the utmost ills; but not he who hath brought him to account is to blame, but he who hath not been willing to be persuaded.

Seest thou how He hath bound him down with twofold constraint, both by the vengeance here, and by the punishment hereafter? But these things hath He threatened, that these circumstances may not arise, but that fearing, at once the being cast out of the church, and the danger from the bond, and the being bound in Heaven, he may become more gentle. And knowing these things, if not at the beginning, at any rate in the multitude of the tribunals he will put off his anger. Wherefore, I tell you, He hath set over him a first, and a second, and a third court, so that though he should neglect to hear the first, he may yield to the second; and even if he should reject that, he may fear the third; and though he should make no account of this, he may be dismayed at the vengeance to come, and at the sentence and judgment to proceed from God.

After stating that the one judged is viewed as a heathen and tax collector, something else is added which is well put: "Truly, I say to you"—clearly to those judging someone to be as a heathen and tax collector—"whatever you bind on earth shall be bound in heaven." For he who has three times admonished him and not been heard has justly bound him, and that man is then to be thought judged as a heathen and tax collector. Therefore when a man like this has been bound and condemned by someone, he remains bound insofar as none of those in heaven rescinds the judgment of the man by whom he was bound. So too the man who has once been warned and does things worthy of being won back is released through the warning of the one who wins him back. He is no longer bound by the bonds of his sins for which he was warned and bound; he will be judged by those in heaven as set free.

Well introduced were the words "whatever you loose," since he shows that if they loose those who repent, their action has power, since the church in heaven and on earth is one. Anyone who does not want to be loosed from the bond of his sin but draws it to himself by the alienation of the saints is alienated also from the church in heaven and accordingly is also bound by it. Hence, if one is earnest about being loosed and receives the loosing of the saints when they "ratify their love for him," as Paul teaches, he will belong in the heavenly church and be loosed from the bondage of the judgment.

Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. If you, He says, who have been wronged deem the wrongdoer a publican and a Gentile, he shall be so in heaven as well. And if you loose, that is, forgive him, he shall be forgiven in heaven as well. For it is not only what the priests loose that is loosed, but also whatever we who have been wronged bind or loose, those things too shall be either bound or loosed.

Amen I say to you, etc. Here the efficacy of this sentence is set forth. For someone might say: what do I care if it is told to the Church and I am excommunicated? Therefore he shows this efficacy: amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven: and whatsoever you shall loose upon earth, shall be loosed also in heaven. Above, these things were said to Peter; but here they are said to the whole Church. And one is said to bind either because one does not loose, or because one excommunicates. Origen says that here he says in heaven in the singular, but when he spoke to Peter, he said in the heavens, to designate that Peter has universal power. But here he says in heaven, because their power is not universal, but in a certain place, because to Peter he gave universal power.

How important a place the unanimity and harmony of brothers hold with God! We can know from this very fact that the Lord has clearly said that when two or three pray in unanimity, the Father grants everything from heaven. For with God nothing is more pleasing than brotherly peace, nothing better than unanimity and harmony, according to what is written: "Behold, how good and pleasant it is when brothers dwell in unity. And again: "There is great peace among those who love your name, and there is no stumbling block for them." And in another place: "The God who makes us live in harmony in the house." So Isaiah also testified: "Lord," he said, "our God, give us peace. For you have given us everything." That this harmony of brothers is pleasing to God, the Holy Spirit declared through Solomon, saying, "There are three things which are pleasing to God and men: harmony of brothers, love of one's neighbors and the union of man and woman." So quite rightly the Lord in this passage testifies that when two or three come together on earth, whatever they ask for, all is granted by the Father.

(ap. Anselm.) But He holds out a ratification not only of sentences of excommunication, but of every petition which is offered by men holding together in the unity of the Church; for He adds, Again I say unto you, that if two of you shall agree upon earth, whether in admitting a penitent, or casting out a forward person, touching any thing which they shall ask, any thing, that is, that is not against the unity of the Church, it shall be done for them by my Father which is in heaven. By saying, which is in heaven, He points Him out as above all, and therefore able to fulfil all that shall be asked of Him. Or, He is in the heavens, that is, with saints, proof enough that whatever worthy thing they shall ask shall be done unto them, because they have with them Him of whom they ask. For this cause is the sentence of those that agree together ratified, because God dwells in them, For where two or three are gathered together in my name, there am I in the midst of them.

(Verse 19, 20.) Again I say to you: if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them. The above discourse has encouraged us towards harmony. Therefore, it promises a reward so that we may hasten eagerly towards peace, as it says that it will be present among two or three. Similar to the example of a tyrant, who wanted to prove that he had captured two friends (when one returned to see his mother and gave his friend as a surety for himself), so he wanted to test one, and release the other. And when he returned on the appointed day, marveling at the faith of both, he asked that they have a third. We can also understand this spiritually, that where the spirit and soul and body agree and do not have war between themselves of different desires (or pleasures); with the flesh desiring against the spirit, and the spirit against the flesh, they obtain from the Father whatever they seek about any thing. And there is no doubt that the request of good things is certain, where the body wants to have those things which the spirit wants.

(vid. Origen. in loc.) We may also understand this spiritually; where our spirit, soul, and body are in agreement, and have not within them conflicting wills, they shall obtain from My Father every thing they shall ask; for none can doubt that that demand is good, where the body wills the same thing as the spirit.

"And again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven. For where two or three are gathered together in my name, there am I in the midst of them."

Seest thou how by another motive also He puts down our enmities, and takes away our petty dissensions, and draws us one to another, and this not from the punishment only which hath been mentioned, but also from the good things which spring from charity? For having denounced those threats against contentiousness, He putteth here the great rewards of concord, if at least they who are of one accord do even prevail with the Father, as touching the things they ask, and have Christ in the midst of them.

"Are there then indeed nowhere two of one accord?" Nay, in many places, perchance even everywhere. "How then do they not obtain all things?" Because many are causes of their failing. For either they often ask things inexpedient. And why marvellest thou, if this is the case with some others, whereas it was so even with Paul, when he heard, "My grace is sufficient for thee; for my strength is perfected in weakness." Or they are unworthy to be reckoned with them that heard these words, and contribute not their own part, but He seeks for such as are like them; therefore He saith "of you," of the virtuous, of them that show forth an angelic rule of life. Or they pray against them that have aggrieved them, seeking for redress and vengeance; and this kind of thing is forbidden, for, "Pray," saith He, "for your enemies." Or having sins unrepented they ask mercy, which thing it is impossible to receive, not only if themselves ask it, but although others having much confidence towards God entreat for them, like as even Jeremiah praying for the Jews did hear, "Pray not thou for this people, because I will not hear thee."

But if all things are there, and thou ask things expedient, and contribute all thine own part, and exhibit an apostolical life, and have concord and love towards thy neighbor, thou wilt obtain on thy entreaty; for the Lord is loving towards man.

Then because He had said, "Of my Father," in order that He might show that it is Himself that giveth, and not He who begat Him only, He added, "For wheresoever two or three are gathered together in my name, there am I in the midst of them."

What then? are there not two or three gathered together in His name? There are indeed, but rarely. For not merely of the assembling doth He speak, neither this doth He require only; but most surely, as I said before also, the rest of virtue too together with this, and besides, even this itself He requires with great strictness. For what He saith is like this, "If any holds me the principal ground of his love to his neighbors, I will be with Him, if he be a virtuous man in other respects."

But now we see the more part having other motives of friendship. For one loves, because he is loved, another because he hath been honored, a third because such a one has been useful to him in some other worldly matter, a fourth for some other like cause; but for Christ's sake it is a difficult thing to find any one loving his neighbor sincerely, and as he ought to love him. For the more part are bound one to another by their worldly affairs. But Paul did not love thus, but for Christ's sake; wherefore even when not loved in such wise as he loved, he did not cease his love, because he had planted a strong root of his affection; but not so our present state, but on inquiry we shall find with most men anything likely to produce friendship rather than this. And if any one bestowed on me power in so great a multitude to make this inquiry, I would show the more part bound one to another by worldly motives.

Concord occurs in two kinds: first, in agreement of thought, when two minds think the same ideas (as the apostle called it) and have the same thoughts. Second, in agreement of will, in living similar lives. But since "If two of you agree on earth about anything they ask, it will be done for them by Jesus' Father in heaven," if something is asked of the Father in heaven and is not granted, it is clear that the two here on earth are not in harmony. The reason why we do not achieve our desires and prayers is our own fault: we do not agree either in our thoughts or in our way of life. Besides, if we are the body of Christ and "God arranged the members in the body, each one of them … so that the members may have the care for one another, and if one member suffers all suffer together; if one member is honored all rejoice together," then we must practice the harmony that comes from God's music, so that when we are gathered in Christ's name, Christ may be in our midst, who is God's word and wisdom and power.

And this also is the reason why our prayers are not granted, because we do not agree together in all things upon earth, neither in doctrine, nor in conversation. For as in music, unless the voices are in time there is no pleasure to the hearer, so in the Church, unless they are united God is not pleased therein, nor does He hear their words.

Or, In whatever the two testaments are in agreement, for this every prayer is found acceptable to God.

Again verily I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of My Father Who is in heaven. For where two or three are gathered together in My name, there am I in the midst of them. By these words He draws us together in love. After forbidding us to give offence to each other, either to harm and to be harmed, now He speaks of mutual agreement and harmony. Those who agree are those who collaborate, not in evil, but in good. Mark what He said: "if two of you," that is, of believers who are virtuous. For Annas and Caiaphas also agreed, but in a manner deserving blame. This is why we often pray but do not receive, because we do not agree among each other. He did not say, "I will be there," for He does not merely intend to be there at some future time, nor does He delay, but rather He said, "there am I," that is, I am present at once. You may also understand that when the flesh and the spirit agree, and the flesh does not desire something in opposition to the spirit, then is the Lord there in the midst. And so also do the three faculties of the soul - the abilities to reason, to be stirred to action, and to desire - all agree. But the Old and the New agree as well and Christ is in their midst, proclaimed by both.

Again I say to you, etc. Here he sets forth the efficacy of prayer. And first he does this; secondly, he gives the reason, at for where there are two, etc. He says again I say to you, etc. But against this you can object, because we ask for many things that we do not obtain. This happens first because of the unworthiness of those asking; hence he says two of you, namely, who live according to the Gospel. James 4:3: you ask, and receive not, because you ask amiss. Likewise, because they do not agree, because they do not have the bond of peace: for it is impossible that the prayers of many not be heard, if from many prayers there is made as it were one; 2 Cor 1:11: that from many persons thanks may be given by many on our behalf for the gift granted to us. Likewise, because some ask for things that are not expedient for their salvation: for the petition should be for something useful; below, 20:22: you know not what you ask.

But who are the two or three gathered in the name of Christ in whose midst the Lord is? Does he not by the "three" mean husband, wife, and child? For a wife is bound to her husband by God. If, however, a man wishes to be undistracted, and prefers to avoid begetting children because of the business it involves, "let him remain unmarried," says the apostle, "even as I am." They explain that what the Lord meant was this. By the plurality he means the Creator, the God who is the cause of the world's existence; and by the one, the elect, he meant the Saviour who is Son of another God, the good God. But this is not correct. Through his Son, God is with those who are soberly married and have children. By the same mediation the same God is also with the man who exercises continence on rational grounds.

Christ gives to those who are allotted the duty of teaching the power to loose and to bind. So when those who have once fallen do not convert to the pursuit of virtue, they must fear the voices of the saints, even if they are not many who make the petition to bind or loose. For Christ has assured us of this, saying that there will be strength in the prayers of many, but that even if only two in number harmoniously and deliberately define their requests, they will come to their goal. "For I will be with you," he says, "and will support you if only two are gathered, because of me." For it is not the number of those gathered but the strength of their piety and their love of God that is effective.

"If thy brother sin against thee in word, and make amends to thee, receive him seven times in a day." Simon, His disciple, said to Him, "Seven times in a day?" The Lord answered and said to him, "I say unto thee until seventy times seven."

For He who is peace and charity, will set His place and habitation in good and peaceable dispositions.

Or otherwise; All His foregoing discourse had invited us to union; now to make us embrace peace more anxiously, He holds out a reward, promising to be in the midst of two or three.

And He said not, I will be, but I am in the midst of them; because straightway, as soon as they have agreed together, Christ is found among them.

There are those who presume that the congregation of the church can be disregarded. They assert that private prayers should be preferred to those of an honorable assembly. But if Jesus denies nothing to so small a group as two or three, will he refuse those who ask for it in the assemblies and congregation of the church? This is what the prophet believed and what he exults over having obtained when he states, "I will confess to you, O Lord, with my whole heart, in the council and congregation of the righteous." A man "confesses with his whole heart" when in the council of the saints he hears that everything which he has asked will be granted him.Some, however, endeavor to excuse under an appearance of faith the idleness that prompts their contempt for assemblies. They omit participation in the fervor of the assembled congregation and pretend that they have devoted to prayer the time they have expended upon their household cares. While they give themselves up to their own desires, they scorn and despise the divine service. These are the people who destroy the body of Christ. They scatter its members. They do not permit the full form of its Christ-like appearance to develop to its abundant beauty—that form which the prophet saw and then sang about: "You are beautiful in form above the sons of men." Individual members do indeed have their own duty of personal prayer, but they will not be able to fulfill it if they come to the beauty of that perfect body wrapped up in themselves. There is this difference between the glorious fullness of the congregation and the vanity of separation that springs out of ignorance or negligence: in salvation and honor the beauty of the whole body is found in the unity of the members. But from the separation of the viscera there is a foul, fatal and fearful aroma.

In a company of two is the church; but the church is Christ.

For if "in the mouth of three witnesses every word shall stand: " -while, through the benediction, we have the same (three) as witnesses of our faith whom we have as sureties of our salvation too-how much more does the number of the divine names suffice for the assurance of our hope likewise! Moreover, after the pledging both of the attestation of faith and the promise of salvation under "three witnesses," there is added, of necessity, mention of the Church; inasmuch as, wherever there are three, (that is, the Father, the Son, and the Holy Spirit, ) there is the Church, which is a body of three.

Where two (are), there withal (is) He Himself. Where He (is), there the Evil One is not.

(The Spirit) combines that Church which the Lord has made to consist in "three." And thus, from that time forward, every number (of persons) who may have combined together into this faith is accounted "a Church," from the Author and Consecrator (of the Church).

It shall be done to them by my Father, who is in heaven, i.e., in the heights: or in heaven, i.e., in us. For where there are two or three gathered together in my name, there am I in the midst of them; a gathering of saints, not of worldly people. Ps 110:1: in the counsel of the just and in the congregation, great are the works of the Lord. Where then two or three. Charity is not in one alone, but among several; hence 1 John 4:16: he who abides in charity, abides in God, and God in him. Therefore I am in the midst of them.