Luke § 90

Why does he say that children are fit for the kingdom of heaven? Perhaps it is because they do not know spitefulness, have not learned to deceive, dare not strike back, neglect to search for wealth, and do not work after honor and ambition.… Childhood is not meant, but rather goodness rivaling childlike simplicity. It is not a virtue to be unable to sin, but to be unwilling to do so and to retain perseverance of will, so that the will imitates childhood and the person imitates nature.

They knew indeed the mystery, that to both nations the call was to be made, (for they entreated for the Canaanitish woman,) but perhaps they were still ignorant of the order. It follows, But Jesus called them unto him, and said, Suffer little children, &c. One age is not preferred to another, else it were hurtful to grow up. But why does He say that children are fitter for the kingdom of heaven? It is because they are ignorant of guile, are incapable of theft, dare not return a blow, are unconscious of lust, have no desire for wealth, honours, or ambition. But to be ignorant of these things is not virtue, we must also despise them. For virtue consists not in our inability to sin, but in our unwillingness. Childhood then is not meant here, but that goodness which rivals the simplicity of childhood.

The other doctrine that your brotherhood claims they preach, that little children can attain the reward of eternal life without the grace of baptism, is very foolish. "Unless they eat of the flesh of the Son of man and drink his blood, they will not have life in them." It seems to me that those who claim this for them without regeneration want to nullify baptism, since they teach that these children have what they believe is not to be bestowed on them in baptism even by themselves. If they do not want anything to stand in their way, let them confess that there is no need of rebirth and that the sacred stream of regeneration has no effect. The Lord proclaims this to disarm the vicious doctrine of proud people by the swift reasoning of truth. He says, "Allow the little children, and do not forbid them to come to me."

But Jesus, calling them, said: Let the children come to me, and do not hinder them. For of such is the kingdom of God. He significantly said "of such," not "of these ones," to show that it is not age that reigns, but manners, and that the reward is promised to those who have similar innocence and simplicity. The Apostle also agrees with this sentiment: Brothers, do not be children in understanding, but be infants in malice. In understanding, however, be perfect.

Hence our Lord pointedly says, of such, not "of these," to show that to character, not to age, is the kingdom given, and to such as have a childlike innocence and simplicity is the promise of the reward.

Third, as regards the gracious reception of those brought, it is added: But Jesus, calling them together, said: Let the children come to me, and do not forbid them, whom indeed you ought rather to draw and call; hence Proverbs 9: "She sent her handmaids to call to the citadel and to the walls of the city: If anyone is a little one, let him come to me." Therefore they ought not to have forbidden these, but to have called them; Proverbs 3: "Do not forbid him who can do good; if you can, do good yourself." Hence Chrysostom: "If they are to be holy, why do you forbid children to come to their father? If they are to be sinners, why do you pronounce a sentence of condemnation before you see any fault? What they are now is mine; what they will be is their own; honor what is mine, have mercy on what will be theirs."

From which it manifestly appears that children are not to be prohibited from approaching Christ. As a sign of this also, so that he might present himself to children as an example, it is said of him above in the second chapter that "when he was twelve years old, having left his parents, he remained in Jerusalem." As a sign of this also, he accepted the martyrdom of infant children, concerning which Matthew 2: "Herod, sending forth, killed all the boys who were in Bethlehem from two years old and under." As a sign of this also, he accepted the laudatory praise of children; Matthew 21: "The chief priests, seeing the wonderful things that he did, and the children crying out in the temple and saying: Hosanna to the Son of David! were indignant. And they said to him: Do you hear what these are saying? But Jesus said to them: Have you not read, 'Out of the mouth of infants and nursing babes you have perfected praise'?" Therefore, although children are slain by Herod and repelled by the Pharisees, they are to be received by the disciples, because they are received by Christ and by God; whence the Psalm: "Praise the Lord, you children."

Fourth, with regard to the judicial approbation of the humble, it is added: For of such is the kingdom of God, that is, of those similar to children.

And note that children have certain things in themselves in which the wicked are likened to them, and certain things in which the good are likened to them. On account of which, First Corinthians 14: "Do not become children in understanding, but in malice be little ones." — For children have foolishness in reason: Proverbs 22: "Folly is bound up in the heart of a child"; Wisdom 12: "You gave judgment in mockery, as to senseless children."

They have concupiscence in affection; Ecclesiastes 10: "Woe to the land whose king is a child, and whose princes eat in the morning"; and Proverbs 29: "A child who is left to his own will shall bring shame upon his mother."

They also have instability in action: Isaiah 40: "Children shall faint and labor, and youths shall fall in their weakness"; and Ephesians 4: "Let us not be as little ones, tossed about," etc. And therefore Isaiah 65: "A child of a hundred years shall die, and the sinner," etc.

Besides these things, children have purity: Daniel 1: "The king commanded the chief of the eunuchs that he should bring in children in whom there was no blemish"; therefore First Kings 21: "If the children are clean, especially from women? And David said: Indeed, the vessels of the children were holy," etc.

They have simplicity: Proverbs 20: "A child is known by his pursuits, whether his works are right and clean"; Hosea 11: "Israel was a child, and I loved him," namely on account of his simplicity; and 1 Chronicles, last chapter: "I know, Lord, that you test hearts and love simplicity." — They have docility: Wisdom 8: "I was a clever child and obtained a good soul"; Proverbs 23: "Do not withhold discipline from a child; for if you strike him with the rod, he will not die." — They have amiability: Job 29: "The Almighty was with me, and my children were round about me"; and above, chapter 11: "Do not trouble me, for my children are with me in bed." — They have tractability: 1 Kings 2: "Samuel ministered before the Lord, a child girded with a linen ephod"; and concerning Joseph, Genesis 37: "Joseph was feeding the flock with his brothers, still a child." They have truthfulness: Daniel 13: "The Lord raised up the holy spirit of a younger child, and he said: I am clean from the blood of this one"; Jeremiah 1: "I do not know how to speak, for I am a child. And he said: Do not say that you are a child"; and above, chapter 1: "You, child, Prophet," etc. — They also have humility: Mark 7: "The little dogs eat under the table from the crumbs of the children"; and by reason of this they are especially pleasing to God, and here they are introduced as an example; and Matthew 18: "Whoever receives one such little one in my name receives me"; for "the Lord is exalted and regards the lowly"; therefore Matthew 12: "Behold, my chosen child, whom I have elected," etc.

Of such, therefore, that is, of those having purity in the flesh, simplicity in intention, docility in knowledge, amiability in affection, tractability in action, truthfulness in speech, and humility in conduct, is the kingdom of heaven. And by reason of this humility, Abraham is called a child in Scripture: the Psalm: "He was mindful of his covenant, which he made with Abraham, his child"; and above, chapter 1, he similarly calls Israel a child: "He has taken up Israel, his child." But Christ is called a child, Ecclesiastes 4: "Better is a poor and wise child than an old and foolish king," etc. And by reason of all the aforesaid, and especially by reason of humility, it is said: Of such is the kingdom of heaven. On account of which, above, chapter 1: "He has put down the mighty from their seat and exalted the humble"; and Job 22: "He who has been humbled shall be in glory; and he who has lowered his eyes, he himself shall be saved."

For why is it necessary-if (baptism itself) is not so necessary -that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, "Forbid them not to come unto me." Let them "come," then, while they are growing up; let them "come" while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ.

Thus, not having rejected the children, but having received them with pleasure, the Lord teaches humility "by deed." He also teaches "by word," saying that "of such is the Kingdom of Heaven," those who have a childlike disposition.

Lastly, our Saviour expressed this when He said, Verily I say unto you, Whosoever will not receive the kingdom of God as a little child, &c. What child were Christ's Apostles to imitate but Him of whom Esaias speaks, Unto us a Child is given? (Isai. 9:6.) Who when He was reviled, reviled not again. (1 Pet. 2.) So that there is in childhood a certain venerable antiquity, and in old age a childlike innocence.

(in Reg. Brev. ad int. 217.) We shall receive the kingdom of God as a child if we are disposed towards our Lord's teaching as a child under instruction, never contradicting nor disputing with his masters, but trustfully and teachably imbibing learning.

Truly I tell you, whoever does not receive the kingdom of God like a child will never enter it. Just as a child does not persist in anger, does not remember being hurt, does not take delight in a beautiful woman, does not think one thing and say another, so too, unless you have such innocence and purity of mind, you will not be able to enter the kingdom of heaven. Another interpretation: We are commanded to receive the kingdom of God, that is, the teaching of the Gospel, like a child, because a child neither contradicts teachers in learning, nor composes arguments and words to resist them, but faithfully accepts what is taught, and obeys and rests with respect.

Fifth, with regard to the severe reprobation of the proud, it is added: Amen I say to you: Whoever does not receive the kingdom of God as a child shall not enter into it: as if to say: he who refuses to be humbled on account of the pride of his heart shall not enter into that kingdom by the sentence of God's truth. Whence Matthew 18: "Unless you be converted and become as little children, you shall not enter into the kingdom of heaven." For it is necessary that he who wishes to enter into the kingdom be as a child, that is, pure and little. Now the kingdom of heaven is called sacred doctrine, to which whoever wishes to come must make himself as a child. Whence the Gloss: "The kingdom of heaven, that is, the doctrine of the Gospel, we are commanded to receive as a child. A child in learning does not contradict his teachers, does not compose arguments and words to resist, but faithfully receives, obeys, and rests." Therefore it is said in Matthew 11: "You have hidden these things from the wise and the prudent and have revealed them to little ones"; and Daniel 1: "And to these children God gave knowledge and discipline in every book," etc.

The kingdom of heaven is also called grace, concerning which above in chapter 17: "The kingdom of God is within you." And this is not given except to children through purity and humility; James 4: "God resists the proud, but to the humble He gives grace."

The kingdom of heaven is nonetheless called eternal glory: Matthew 13: "The just shall shine as the sun in the kingdom of their Father." And this is not given except to little ones, according to that in Matthew 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven"; and also to children, who are pure: Matthew 5: "Blessed are the pure of heart, for they shall see God." Whence the Gloss: "As a child does not persevere in anger, when harmed does not remember, does not lust after a woman, does not think or speak evil; so you, unless you have such innocence and purity, shall not enter into the kingdom of heaven." He therefore who refuses the littleness of humility and the purity of holiness, despises the merit of eternal life; and therefore it is necessary that he be reprobated by divine judgment, so that he does not enter into the kingdom of heaven, but is driven far outside: Apocalypse 22: "Outside are the dogs and sorcerers and the unchaste and those who serve idols." On account of which in the Psalm: "The king is not saved by great power, and the giant shall not be saved in the abundance of his strength"; therefore Judith 9: "The proud have not pleased You from the beginning, but the prayer of the humble and the meek has always pleased You." He therefore who does not wish to be damned has need to be humbled: therefore Ecclesiasticus 7: "Humble your spirit greatly, for the vengeance upon the flesh of the impious is fire and the worm."

What is there in babies that is worthy of imitation? Is it their lack of firmness and intelligence? It is incredible to affirm or imagine anything like this. Christ, however, does not wish us to be without understanding but wants us perfectly to know everything that is useful and necessary for our salvation. Wisdom even promises that she will give cleverness to the simple and the beginning of sense and understanding to the young. … How someone might at once be both simple and clever, the Savior explains to us elsewhere, saying, "Be clever as serpents and simple as doves." Blessed Paul also writes, "My brothers, do not be children in your minds, but in wickedness be babies, and in your minds grown men."It is necessary to examine the meaning of being babies in wickedness and the way a person becomes a baby, but a grown person in mind. Knowing very little or nothing at all, a baby is correctly acquitted of the charge of depravity and wickedness. It is also our duty to attempt to be like them in the very same way. We must entirely put away from us habits of wickedness, that we also may be regarded as people who do not even know the path that leads to deception. Unconscious of spite and fraud, we must live in a simple and innocent manner, practicing gentleness and a priceless humility and readily avoiding wrath and spitefulness. These qualities are found in those who are still babies.

Christianity, even enormous as was its revolution, did not alter this ancient and savage sanctity; it merely reversed it. It did not deny the trinity of father, mother, and child. It merely read it backwards, making it run child, mother, father. This it called, not the family, but the Holy Family, for many things are made holy by being turned upside down.

And it must be remembered that the most purely practical science does take this view of mental evil; it does not seek to argue with it like a heresy, but simply to snap it like a spell. Neither modern science nor ancient religion believes in complete free thought. Theology rebukes certain thoughts by calling them blasphemous. Science rebukes certain thoughts by calling them morbid. For example, some religious societies discouraged men more or less from thinking about sex. The new scientific society definitely discourages men from thinking about death; it is a fact, but it is considered a morbid fact. And in dealing with those whose morbidity has a touch of mania, modern science cares far less for pure logic than a dancing Dervish. In these cases it is not enough that the unhappy man should desire truth; he must desire health. Nothing can save him but a blind hunger for normality, like that of a beast. A man cannot think himself out of mental evil; for it is actually the organ of thought that has become diseased, ungovernable, and, as it were, independent. He can only be saved by will or faith. The moment his mere reason moves, it moves in the old circular rut; he will go round and round his logical circle, just as a man in a third-class carriage on the Inner Circle will go round and round the Inner Circle unless he performs the voluntary, vigorous, and mystical act of getting out at Gower Street. Decision is the whole business here; a door must be shut for ever. Every remedy is a desperate remedy. Every cure is a miraculous cure. Curing a madman is not arguing with a philosopher; it is casting out a devil. And however quietly doctors and psychologists may go to work in the matter, their attitude is profoundly intolerant--as intolerant as Bloody Mary. Their attitude is really this: that the man must stop thinking, if he is to go on living. Their counsel is one of intellectual amputation. If thy head offend thee, cut it off; for it is better, not merely to enter the Kingdom of Heaven as a child, but to enter it as an imbecile, rather than with your whole intellect to be cast into hell--or into Hanwell.

A child does not exalt itself, does not demean anyone, is without malice, without guile, is neither puffed up in happiness nor cast down in sorrow, but is always perfectly simple. Therefore, whoever lives humbly and without malice, and whoever receives the Kingdom of God as a child, that is, without craftiness and curiosity, but with faith, is pleasing before God. For whoever is excessively curious and always asks, "How is this?" will perish with his unbelief and will not enter the Kingdom which he was unwilling to accept in simplicity, without curiosity, and with humility. Therefore all the apostles and all who believed in Christ in simplicity of heart can be called children, as the Lord Himself called the apostles: "Children, have you any food?" (Jn. 21:5). But the pagan sages, who search out wisdom in such a mystery as the Kingdom of God and are unwilling to accept it without reasoning, are justly cut off from this Kingdom. The Lord did not say "of these" is the Kingdom, but "of such," that is, of those who have voluntarily acquired the innocence and humble-mindedness that children possess by nature. So then, let us accept without curiosity, with faith and humility, all that belongs to the Church, which constitutes the Kingdom of God. For curiosity is characteristic of conceit and self-willed reasoning.

He therefore that made the original bodies out of nothing, and fashioned various forms of them, will also again revive and raise up those that are dead. For He that formed man in the womb out of a little seed, and created in him a soul which was not in being before—as He Himself somewhere speaks to Jeremiah, "Before I formed thee in the womb I knew thee;" and elsewhere, "I am the Lord who established the heaven, and laid the foundations of the earth, and formed the spirit of man in him"—will also raise up all men, as being His workmanship; as also the divine Scripture testifies that God said to Christ, His only-begotten, "Let us make man after our image, and after our likeness. And God made man: after the image of God made He him; male and female made He them." And the most divine and patient Job, of whom the Scripture says that it is written, that "he was to rise again with those whom the Lord raises up," speaks to God thus: "Hast not Thou milked me like milk, and curdled me like cheese? Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. Thou hast granted me life and favour, and Thy visitation hath preserved my spirit. Having these things within me, I know that Thou canst do all things, and that nothing is impossible with Thee." Wherefore also our Saviour and Master Jesus Christ says, that "what is impossible with men is possible with God."

He said to them: What is impossible with men is possible with God. It is not to be understood in such a way that the greedy and the proud, who are signified by the name of that rich man, will enter the kingdom of heaven with their greed and pride, but it is possible for God that through His word (as we also see has been done and is done daily) they may be converted from the desire for temporal things to the love of eternal things, and from destructive pride to most salutary humility.

Therefore the Lord shows the remedy through the gift of his grace, when he adds: He said to them: The things that are impossible with men, through the power of their own strength, are possible with God, that is, are made possible through his help; which he says because, although it is difficult to despise these temporal things through the force of nature, it is nevertheless made easy through the gift of grace, according to that passage in Song of Songs, last chapter: "If a man should give all the substance of his house for love, he would despise it as nothing." Hence it is not to be understood that the Lord introduces a covetous man, remaining covetous, into heaven by his power, but that through the gift of grace he converts him from vice to virtue. Hence the Gloss: "God converts from the love of earthly things to the charity of eternal things, not that the proud and covetous enter." And this is of great power, that so great a change is made, that from the covetous one a charitable one is made, from the earthly one a heavenly one, from the rich a poor man, from the proud a humble one, from a son of perdition a son of the king, so that the words of the Psalm may be said: "This is the change of the right hand of the Most High"; because he it is who can give sufficiency of heart through grace, which cannot be given through money or any creature, according to that passage in 2 Corinthians 9: "God is able to make all grace abound in you, so that in all things always having all sufficiency," etc., because, as is said above in chapter one, "no word shall be impossible with God."

But in respect to His greatness, and His wonderful glory, "no man shall see God and live," for the Father is incomprehensible; but in regard to His love, and kindness, and as to His infinite power, even this He grants to those who love Him, that is, to see God, which thing the prophets did also predict. "For those things that are impossible with men, are possible with God." For man does not see God by his own powers; but when He pleases He is seen by men, by whom He wills, and when He wills, and as He wills. For God is powerful in all things, having been seen at that time indeed, prophetically through the Spirit, and seen, too, adoptively through the Son; and He shall also be seen paternally in the kingdom of heaven, the Spirit truly preparing man in the Son of God, and the Son leading him to the Father, while the Father, too, confers [upon him] incorruption for eternal life, which comes to every one from the fact of his seeing God. For as those who see the light are within the light, and partake of its brilliancy; even so, those who see God are in God, and receive of His splendour. But [His] splendour vivifies them; those, therefore, who see God, do receive life. And for this reason, He, [although] beyond comprehension, and boundless and invisible, rendered Himself visible, and comprehensible, and within the capacity of those who believe, that He might vivify those who receive and behold Him through faith. For as His greatness is past finding out, so also His goodness is beyond expression; by which having been seen, He bestows life upon those who see Him. It is not possible to live apart from life, and the means of life is found in fellowship with God; but fellowship with God is to know God, and to enjoy His goodness.

For, to attribute the substance of created things to the power and will of Him who is God of all, is worthy both of credit and acceptance. It is also agreeable [to reason], and there may be well said regarding such a belief, that "the things which are impossible with men are possible with God." While men, indeed, cannot make anything out of nothing, but only out of matter already existing, yet God is in this point proeminently superior to men, that He Himself called into being the substance of His creation, when previously it had no existence.

Neither the nature of any created thing, therefore, nor the weakness of the flesh, can prevail against the will of God. For God is not subject to created things, but created things to God; and all things yield obedience to His will. Wherefore also the Lord declares, "The things which are impossible with men, are possible with God." As, therefore, it might seem to the men of the present day, who are ignorant of God's appointment, to be a thing incredible and impossible that any man could live for such a number of years, yet those who were before us did live [to such an age], and those who were translated do live as an earnest of the future length of days; and [as it might also appear impossible] that from the whale's belly and from the fiery furnace men issued forth unhurt, yet they nevertheless did so, led forth as it were by the hand of God, for the purpose of declaring His power: so also now, although some, not knowing the power and promise of God, may oppose their own salvation, deeming it impossible for God, who raises up the dead; to have power to confer upon them eternal duration, yet the scepticism of men of this stamp shall not render the faithfulness of God of none effect.

It has learnt not to respect life; how much more food? [You ask] "How many have fulfilled these conditions? "But what with men is difficult, with God is easy. Let us, however, comfort ourselves about the gentleness and clemency of God in such wise, as not to indulge our "necessities" up to the point of affinities with idolatry, but to avoid even from afar every breath of it, as of a pestilence.

True enough; who can be ignorant of it? Who also can be unaware that "the things which are impossible with men are possible with God? " The foolish things also of the world hath God chosen to confound the things which are wise.

And grant that it be just as you think sufficient to meet each point is the divine declaration which has fore-run: "The foolish things of the world hath God elected to confound its wisdom; " and, "The things very difficult with men are easy with God." For if God is wise and powerful (which even they who pass Him by do not deny), it is with good reason that He lays the material causes of His own operation in the contraries of wisdom and of power, that is, in foolishness and impossibility; since every virtue receives its cause from those things by which it is called forth.

He said to them: "Truly I tell you, there is no one who has left house, or parents, or brothers, or wife, or children for the sake of the kingdom of God, who will not receive much more in this time, and in the age to come, eternal life." Some, on account of this saying, build up the Jewish fable of a thousand years after the resurrection of the just, when all things which we have abandoned for God will be rendered to us with manifold interest, and eternal life will be granted in addition. Nor do the foolish see that even if in other respects the promise is worthy, in wives it appears as a scandal a hundredfold, according to other evangelists; especially as the Lord testifies that in the resurrection there will be no marriage, and according to the evangelist Mark, that what has been left will be received in this time with persecutions: which persecutions, indeed, those chiliasts dogmatize as absent from their thousand years of troubles. The sense, therefore, is this: Whoever has despised all affections for the sake of acquiring the kingdom of God, has trampled on all the delights and luxuries of the world, will receive much more in the present because, from brothers and companions of his purpose, who are bound to him with spiritual glue, he will receive much greater charity even in this life. This charity, which is joined among parents, children, and brothers, spouses or relatives, either by the society of marriage or the necessity of consanguinity, is known to be quite brief and fragile. In fact, sometimes it is even broken for a just cause. Only those who retain the unity of perpetual conjunction, and indiscriminately possess all things, who believe that all that is theirs is the brothers', all the brothers' things are theirs. Read the Acts of the Apostles, that the heart and soul of the multitude of believers were one, and all things were common to them, and there was not a needy person among them who left their own for the Lord. Of whom Paul also says: "As having nothing, yet possessing everything" (II Cor. 6). A much greater sweetness indeed will be received from conjugal continence than that which was previously offered to them by the mingling of sexes. Before, I possessed a wife in the lascivious passion of desire; now I possess the same in the honor of sanctification and true love of Christ. There is one woman, but the merit of chastity has grown a hundredfold. For what is said according to Mark: "He will receive a hundred times as much now in this time, houses, and brothers, and sisters, and mothers, and children, and fields, with persecutions" (Mark 10), can be understood more deeply. Certainly, the number a hundred, transferred from left to right, although it appears to hold the same shape in the curve of the fingers, grows exceedingly in magnitude, because all who scorn temporal things for the kingdom of God's sake, even in this life, taste the fullest joys of that same kingdom with firm faith, and in the expectation of the heavenly homeland, they enjoy most sincerely the love of all the elect together.

The sense then is this; He who in seeking the kingdom of God has despised all earthly affections, has trampled under foot all riches, pleasures, and smiles of the world, shall receive far greater in the present time. Upon the ground of this declaration, some of the Jews build up the fable of a millennium after the resurrection of the just, when all things which we have given up for God's sake shall be restored with manifold interest, and eternal life be granted. Nor do they from their ignorance seem to be aware, that even if in other things there might be a fit promise of restoration, yet in the matter of wives, who might be according to some Evangelists an hundred fold, it would be manifestly shocking, especially since our Lord declares that in the resurrection there will be no marrying. And according to Mark, those things which have been given up, He declares shall be received at this time with persecutions, which these Jews assert will be absent for a thousand years.

Secondly, as to the approval of such a poor man by the divine judgment, it is added: Who said to them: Amen I say to you: There is no one who has left home, as to the foundation of inheritance; Jeremiah 12: "I have left my house, I have abandoned my inheritance, I have given the beloved of my soul" etc.

Or parents, as to the origin of inheritance; the Psalm: "Hear, O daughter, and see, and incline your ear, and forget your people and your father's house." — Or brothers, as to the fellowship of inheritance, namely carnal brothers, concerning whom Job 6: "My brothers have passed me by like a torrent that rushes swiftly through the valleys."

Or a wife, as to the joint ownership of inheritance, because wife and husband are one body; therefore it is said in Ephesians 5: "Husbands ought to love their wives as their own bodies"; nevertheless they can be left for the love of Christ, so that they are not taken in marriage, or if they have already been taken in marriage, with their consent, or on account of the sin of fornication. For Matthew 19: "Whoever divorces his wife, except for fornication, and marries another, commits adultery." On this the Apostle says in 1 Corinthians 7: "But I say to the unmarried and to widows: it is good for them if they remain as I am." "To those who are joined in marriage I command, not I, but the Lord, that a wife is not to depart from her husband" etc. Therefore what is said about the leaving of a wife is to be understood in the manner stated above.

Or children, as to the succession of inheritance; Matthew 10: "He who loves son or daughter more than me is not worthy of me."

Or fields, as to the expansion of inheritance: concerning which Isaiah 5: "Woe to you who join house to house and unite field to field even to the boundary of the place."

For the sake of the kingdom of God, that is, according to right intention, by which the kingdom of God is to be sought: Matthew 6: "Seek first the kingdom of God and his justice, and all these things shall be added unto you." The Lord accepts that renunciation in which cupidity and carnality are abandoned together. Therefore it is said to Abraham in Genesis 12: "Go out from your land and from your kindred and from your father's house, and come into the land that I will show you." For it is not sufficient that bodily possession be relinquished unless carnal affection is also relinquished: on account of which it is said in Deuteronomy 33: "They who said to their father and mother: I do not know you, and to their brothers: I do not recognize them, and they did not acknowledge their own children: these kept your word and preserved your covenant, O Jacob, and your law and your judgments, O Israel."

Which things must all now be considered by us, that no one may desire anything from the world that is now dying, but may follow Christ, who both lives for ever, and quickens His servants, who are established in the faith of His name. For there comes the time, beloved brethren, which our Lord long ago foretold and taught us was approaching, saying, "The time cometh, that whosoever killeth you will think that he doeth God service. And these things they will do unto you, because they have not known the Father nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them." Nor let any one wonder that we are harassed with constant persecutions, and continually tried with increasing afflictions, when the Lord before predicted that these things would happen in the last times, and has instructed us for the warfare by the teaching and exhortation of His words. Peter also, His apostle, has taught that persecutions occur for the sake of our being proved, and that we also should, by the example of righteous men who have gone before us, be joined to the love of God by death and sufferings. For he wrote in his epistle, and said, "Beloved, think it not strange concerning the fiery trial which is thing happened unto you; but as often as ye partake in Christ's sufferings, rejoice in all things, that when His glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached in the name of Christ, happy are ye; for the name of the majesty and power of the Lord resteth on you, which indeed on their part is blasphemed, but on our part is glorified." Now the apostles taught us those things which they themselves also learnt from the Lord's precepts and the heavenly commands, the Lord Himself thus strengthening us, and saying, "There is no man that hath left house, or land, or parents, or brethren, or sisters, or wife, or children, for the kingdom of God's sake, who shall not receive sevenfold more in this present time, and in the world to come life everlasting." And again He says, "Blessed are ye when men shall hate you, and shall separate you from their company, and shall cast you out, and shall reproach your name as evil for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold your reward is great in heaven."

What hope and reward remains for the righteous and for martyrs after the conflicts and sufferings of this present time, The Holy Spirit shows and predicts by Solomon, saying: "And although in the sight of men they suffered torments, yet their hope is full of immortality. And having been troubled in a few things, they shall be in many happily ordered, because God has tried them, and has found them worthy of Himself. As gold in the furnace, He hath tried them; and as whole burnt-offerings of sacrifice, He hath received them, and in its season there will be respect of them. They will shine and run about as sparks in a place set with reeds. They shall judge the nations, and have dominion over the peoples; and their Lord shall reign for ever." In the same also our vengeance is described, and the repentance of those who persecute and molest us is announced. "Then," saith he," shall the righteous stand in great constancy before such as have afflicted them, and who have taken away their labours; when they see it, they shall be troubled with a horrible fear: and they shall marvel at the suddenness of their unexpected salvation, saying among themselves, repenting and groaning for anguish of spirit, These are they whom we had sometime in derision and as a proverb of reproach. We fools counted their life madness, and their end to be without honour. How are they numbered among the children of God, and their lot is among the saints! Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun hath not risen upon us. We have been wearied in the way of unrighteousness and perdition, and have walked through hard deserts, but have not known the way of the Lord. What hath pride profited us, or what hath the boasting of riches brought to us? All these things have passed away like a shadow." Likewise in the cxvth Psalm is shown the price and the reward of suffering: "Precious," it says, "in the sight of the Lord is the death of His saints. In the cxxvth Psalm also is expressed the sadness of the struggle, and the joy of the retribution: "They who sow," it says. "in tears, shall reap in joy. As they walked, they walked and wept, casting their seeds; but as they come again, they shall come in exultation, bearing their sheaves." And again, in the cxviiith Psalm: "Blessed are those that are undefiled in the way, who walk in the law of the Lord. Blessed are they who search His testimonies, and seek Him out with their whole heart." Moreover, the Lord in the Gospel, Himself the avenger of our persecution and the rewarder of our suffering, says: "Blessed are they who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven." And again: "Blessed shall ye be when men shall hate you, and shall separate you, and shall expel you, and shall revile your name as evil, for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven." And once more: "Whosoever shall lose his life for my sake, the same shall save it." Nor do the rewards of the divine promise attend those alone who are reproached and slain; but if the passion itself, be wanting to the faithful, while their faith has remained sound and unconquered, and having forsaken and contemned all his possessions, the Christian has shown that he is following Christ, even be also is honoured by Christ among the martyrs, as He Himself promises and says: "There is no man that leaveth house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but shall receive seven times as much in this present time, and in the world to come eternal life." In the Apocalypse also He says the same thing: "And I saw," saith he, "the souls of them that were slain for the name of Jesus and the word of God." And when he had placed those who were slain in the first place, he added, saying: "And whosoever had not worshipped the image of the beast, neither had received his mark upon their forehead or in their hand; "all these he joins together, as seen by him at one time in the same place, and says, "And they lived and reigned with Christ." He says that all live and reign with Christ, not only who have been slain; but even whosoever, standing in firmness of the faith and in the fear of God, have not worshipped the image of the beast, and have not consented to his deadly and sacrilegious edicts.

Of the benefits of martyrdom.

In the Proverbs of Solomon: "The faithful martyr delivers his soul from evils." Also in the same place: "Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow." Of this same thing in the cxvth Psalm: "Precious in the sight of the Lord is the death of His saints." Also in the cxxvth Psalm: "They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps." Of this same thing in the Gospel according to John: "He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal." Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you." Also in the same place: "The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me." Of this same matter, according to Matthew: "Blessed are they which shall suffer persecution for righteousness' sake; for theirs is the kingdom of heaven." Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna." Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved." Of this same thing, according to Luke: "Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man's sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven." Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting." Of this same thing in the Apocalypse: "And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example." Also in the same place: "After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes." Also in the same place: "He who shall overcome I will give him to eat of the tree of life, which as in the paradise of my God." Also in the same place: "Be thou faithful even unto death, and I will give thee a crown of life." Also in the same place: "Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame." Of this same thing, Paul in the second Epistle to Timothy: "I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing." Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together." Of this same thing in the cxviiith Psalm: "Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies."

And again He says, "Whosoever shall have left lands, or houses, or parents, or brethren, or children because of Me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life." For what are the hundred-fold [rewards] in this word, the entertainments given to the poor, and the suppers for which a return is made? These are [to take place] in the times of the kingdom, that is, upon the seventh day, which has been sanctified, in which God rested from all the works which He created, which is the true Sabbath of the righteous, which they shall not be engaged in any earthly occupation; but shall have a table at hand prepared for them by God, supplying them with all sorts of dishes.

Thirdly, as to the enrichment of poverty through grace, it is added: And not receive much more in this time: which is not to be understood of temporal things, so that he would have many more wives, or children, or carnal brothers, but it is understood of the spiritual charisms of graces, by which poverty is incomparably enriched without loss to another: and this through the gift of charity, which makes all things common, according to that passage of 1 Corinthians 3: "All things are yours, whether present or future"; through the gift also of most abundant simplicity; whence 2 Corinthians 8: "Their deep poverty abounded unto the riches of simplicity"; and 2 Corinthians 6: "As needy, yet enriching many," etc. As a figure of this it is said in Genesis 26: "Isaac sowed in that land and found in that same year a hundredfold, and the Lord blessed him, and he was enriched." Whence it is said in Matthew 19: "He shall receive a hundredfold," etc.; on which passage Jerome says: "He who shall have left carnal things for the Lord shall receive spiritual things, which by comparison and by their merit shall be as though a hundredfold were compared to a small number." Whence lest it be understood of temporal enrichment, it is said in Mark 10: "There is no one who leaves," etc., "who shall not receive a hundredfold now in this time, with persecutions." On which passage Bernard says: "Pointedly there is added with persecutions, for perhaps someone, when he had heard that a hundredfold is promised here, would conjecture that this is also bestowed in temporal things; but the added word persecution forestalls this understanding. For what is there of earthly consolation that persecution does not easily take away? What earthly thing did the holy Martyrs receive amid persecutions? Nevertheless, in the meantime, from whatever source they are to receive the hundredfold, provided it be a hundredfold, provided the hundredfold avail, provided it please a hundredfold, console, delight, and be loved: what madness is it that men hesitate to leave the single for the hundredfold?"

Fourth, as regards the remuneration of poverty through glory, there is subjoined: And in the age to come, life everlasting. And rightly is glory called by the name eternal life, because, just as separation from the font of life is death and eternal damnation, so union with Him is eternal life. On account of which it is pointedly said in the Psalm: "With the torrent of Your pleasure You shall give them drink; for with You is the fountain of life." And rightly is the eternity of life added, because eternity is nothing other than "the total, simultaneous, and perfect possession of unchangeable life." And such is what exceeds temporal things infinitely, so that it is truly said in Romans 8: "The sufferings of this present time are not worthy to be compared with the future glory that shall be revealed in us"; because, 2 Corinthians 4, "that which is at present momentary and light of our tribulation works above measure in the sublimity of eternal glory a weight in us." This immense weight we can purchase for the light weight of things, because the reward surpasses merit in every way: above in chapter six: "Good measure, pressed down, shaken together, and running over, shall they give into your bosom." And therefore it is said in Sirach 18: "Be not hindered from praying always, nor fear to be justified even unto death, for the reward of God endures forever."